AN UNCOVERING OF MYSTERIOUS DECEITS; BY WHICH MANY ARE KEPT FROM REPENTANCE, AND entering the door of Life. In a Reply to M. Garners opposition of Truth, styled Vnvailing of Mysteries: With Addition of A Reply to Mr. Thomas Whitfeild his Treatise, with a threefold Title. BY THOMAS MOOR. JOHN 5.39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me: Saith Christ. Whose sayings are all True and Right. LONDON, Printed in the year 1647. CHRISTIAN READER: BEing once in conference with Mr. Robert Garner, that should have been about the lawfulness or unlawfulness of Baptising Infants, I desired the foundation of all might be first discoursed, concerning Jesus Christ, whether he were the Propitiation for the sins of the whole world, or no; which took up our time, without agreement, than I yielded him to wave that; And if he would either set down: 1. What the Ordinance (not the form or materials, but this ordinance) of Baptism is, 2. Upon what grounds to be administered. 3. To what end, and then set down his position of the unlawfulness 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 lawfulness of baptising the infants of the Church, or professed Christians. But more of him in this I heard not, till I met with his book, in which he hath fallen on the foundation, endeavouring to darken it, and confute with his pen, what he could not with his tongue, and therein hath been pleased to join two brethren of his own judgement and practice about Baptism 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 esteem gracious, and in many things before myself; but I suppose, if they did believe and hold the foundation in respect of the extent of it, as I do, they would not count unlawful 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 do, or leave undone to the Lord, and for the Lord, in manner 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 say of Christ, and against that which opposeth the same, and so calls Christ execrable (in opinion or practice) do I contend, and so far should I contend against the denying baptising infants, or renouncing that Baptism then received, to take another, and still love those I contend with, yea, as brethren, so fare as they exalt Christ: But the opposition of the truth of Christ's own words in the Gospel, and the faith thereof, I cannot look at as done to the Lord in any better manner than Saul, thought in his conscience, he was bound to do many things against the Name of Christ. Therefore, meeting with a book of Mr. Garners, with a glorious title opposing all the way the truth of the say 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 years since a Minister in Northamptonshire, and a Lecturer, as they say also, at Stamford, and since, as himself saith, at Yarmouth: and now I suppose, again in Northampton shire, nigh Rutland, who pretended an examination of my Book: which either he did very slightly, or answered very unfaithfully, and mistaking or flying my say; 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 think himself slighted, nor adored; only I am sorry for the sake of Ministers professed Divines, that so grave a one should publish Arminianism with such weak and unsavoury confutations; after such sound and learned ones ●xiant: And yet more, that he should maintain an opinion to condemn his practice; for would he from place to place stand Minister over a people, not being sure Christ Died for them all, or would he receive wages for work of such, for whom he hath no certain 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 eat the Lords Supper with such; will he 〈◊〉 an uncertain, and be as one that beats the air, far be it; doth not this, if it should be so, give occasion to others to speak evil of such Ministry, Baptism, and Communion; Surely, for those of M. Whitfeilds' mind being conscionable; I marvel not, they run into Mr. Garners opinion and practice: As for myself, 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 say, I am still more confirmed; and finding the quintessence of all oppositions I have met with to be in Mr. Garners Book: I have resolved to let this Reply be for Answer to all, till I meet with those that discourse more sound: not doubting but there are that may help 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 MOOR. AN UNCOVERING OF MYSTERIOUS DECEITS; BY which many are kept from repentance, and entering the door 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 he makes it known, and therethrough draweth men to himself, and works it in men, affirming the one perfect, and before the other, and larger than the other, is exceeding faulted by some Advarsaries of the truth of the extent of these say Joh. 3.17 God sent not his Son into the world, to condemn 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, joh. 12.47. I came not to judge the world, but to save the world: 1 Cor. 5.15 He died for All, 1 Tim. 2.6. Gave himself a ransom for all, 1 Jo. 22. And is the propitiation for the sins of the whole world. This distinction, I say, is faulted, and cried down as a fiction and subtlety, in which it seems, if that be proved true, they are convinced, and among the residue one that opposeth the same distinction, is Mr. Robert Garner, with the approbation of Master Hanzard Knols; to whom as pertaining to what I have writ in the testification of truth of 1 Tim. 2.6. and Heb. 2.9. According to the sense the words themselves import, I desire in love and meekness to return answer to as much of his Treatise as concerneth that Treatise of mine; and so whereas in his first Treatise called Mysteries unvailed pag. 1: Though he use not my phrase, which I yet pass over, he includes me usually to propound a certain Distinction, as the ground of what I pretend to prove which is not true, for it was used to clear the business for right stateing the question, which is after proved; and this is also so said to be both in the Epistle and Treatise. Page 2. After he had expressed the Distinction, right as I writ. (First, There is a Redemption, Reconciliation, and Salvation wrought by Jesus Christ in his own body with God for men. Secondly, A Redemption, Reconciliation, and Salvation wrought by his Spirit in men to God) than he wrongeth me, and saith falsely, including me to call the former, A reconciling of God to men, etc. for I have not where so called it, it is not my term, and though I conceive it not fully a proper saying, yet I so fare reverence the Doctrine of the Church of England that saith, Article 2. One Christ very God, and very Man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us etc. And something agreeing to this may be understood, Psal. 85.10.11. that I reprove it not. But the Term not being mine, I take the charge of it on me as a falsehood, and so leave it. 3 Again, Page 2. He peremptorily affirmeth; that the Scripture warranteth no such distinction in their sense; now sure the sense is as the words are; And can a man of his reading and understanding be so ignorant of the Scripture as not to find it there, or so rash, as boldly to deny what every understanding reader may plentifully find there, as to instance some places. Prov. 9.1, 2, 3, 4, 6. Wisdom hath builded her house; she hath hewn out her seven Pillars, she hath killed her Killing; she hath mingled her wine; she hath also furnished her Table; she hath sent forth her maidens; she cryeth in the highest places of the City. Who so is simple, let him come in hither, and as for him that wanteth understanding; she saith to him, Come eat of my bread, and drink of the wine that I have mingled, forsake the foolish, and live, etc. Mind this well, Is not Christ that died for our sins, and risen for our justification, and offered himself in sacrifice to God for us the Killing, the good meat, the bread of life prepared to be eaten for eternal life? Joh. 6.48.50.53.54.55.63. Is not the holy Spirit he hath received in the man, and for men, to send forth in the means, in words and ordinances to men? the wine he hath prepared to be drunk in for eternal life? Psal. 68.18. Isay 55.1.3.4. joh. 6.55.56. was not the New Testament and promise of Spirit ratified by his blood? Heb. 9.15, 16. And as he is in some sort testified in his works, so he is plentifully set forth in his Word and Ordinances; and so the Table furnished, Prov. 22.21. And is not here a real and true provision. A rich store, not less than a redemption, reconciliation, and salvation of our nature in the Son of God, and for men, even the worst of men, not yet called, and to be after called: And is it in any, before by the heavenly call they be prevailed with, to come in, and eat thereof; and then is not the provision larger than the receipt: And doth not Wisdom (the provision being made) both send her maidens and by spirit go herself in, and with them, and call even the worst of men (as by comparing this with Prov. 1.22, 23. appears) and that not equivocally, but in earnest to turn, and come, and eat, and surely of nothing, but what Wisdom had really prepared for them: Yea, though some refuse to turn, and come, and are therefore put by, and eat not, Prov. 1.24, etc. Can you read this Scripture, and not acknowledge the truth of the distinction, and that the former is larger than the latter? But to proceed: Matth. 22 2, 3, 4, 5, 6, 7. The Kingdom of Heaven is like unto a certain King, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding, and they would not come: Again, he sent forth other servants, saying, Tell them which are bidden: Behold, I have prepared my Dinner, my oxen, and my fatlings are killed, and all things are ready; come unto the marriage; but they all made light of it, etc. Is not there the same with that in Prov. 9 A rich provision, is it not larger than the receipt, and set forth and affirmed ready for such, as yet had it not, and are they not on that ground called and envited; yet they come not then nor after, for even for their refusal, they were slain. Now I hope Mr. Garner will not say the second time; There was nothing prepared, and ready for them, that in coming they might have had, and eaten: And is not the truth of the distinction here appearing. And that the former part is larger than the latter in receipt. But I proceed, Heb. 5 9 And being made perfect, he became (or was made) the Author of eternal salvation to all them that obey him. Mind this well, Is it not here affirmed of Christ? 1. That he was made perfect. 2. That being made perfect, he was made the Author of eternal salvation: And 3. That he is the Author of eternal salvation unto all them that obey him. Consider all these three as the Scripture sets them before us: And so; 1. For the first: Was he ever at any time unperfect; surely in himself in his own person: This Son of God, that is, the Christ, he was perfect from all eternity, Prov. 8.22. The Lord possessed him in the beginning of his way, before his works of old. 23. He was set up from ever lasting, from the beginning, or ever the earth was, etc. 26. Before the hills, was he brought forth etc. when he gave the decrees, he was by him as one brought up, and was daily his delight, rejoicing ever before him, Coloss 1.15. The Image of the invisible God, the first borne of every creature, Philip. 2 6. Who being in the form of God, thought it not robbery to be equal with God, Joh. 17.5. Glorified with his Fathers own self, before the world was: So that in, and for himself, he was perfect, in highest degree of perfection; and so might himself without any of us have abode in that glory. joh. 12.24. But in this his glory, and glorious perfection abiding, and not laying it aside, and becoming lower, he could not be for mankind, that was fallen into sin, and under death; a perfect JESUS, a perfect Propitiation, peace, righteousness, and perfect Lord, Saviour, and helper of mankind, which he must certainly be, or else he cannot be the author of eternal salvation; That he might be perfect then in regard of us; it was necessary that he be made flesh in our very nature, that so the nature that sinneth might suffer: John 1.14. Rom. 8.3. yea, in our nature as fallen, and so submitted to infirmities, and mortality, even to the flesh and blood, that he might die Heb. 2.14. And that he be in this our nature subjected to infirmities, as a public ma●; and surely in the same obligation with us; and so under the Law, under which we were fallen; That so our debt may be his; and he be found under the guilt of our sins, Gal. 4.4.5, And being thus found as a surety, a servant, and under the Law for us; that God the Father pass by us, and call him to an account for our debt, and charge him with our sins Isay. 53.6.2 Cor. 5.19. And he must own this charge, and imputation, and confess also, Heb 10.5 9 Psal 40 7.12. And that our sins being charged on him, and he accepting the charge; he also undergo the sentence, and so died for our sins; for without shedding of blood, there is no remission of sins 1 Pet 2.24. and 3 18. Heb 9 22. And yet that he may be perfect for us; it is necessary that he rise from the dead, acquit of all our sin and a victory over our death, that as mercy and truth are met, and righteousness and peace do kiss, in his Death, So truth may spring out of the earth, in his resurrection for our justification Psal. 85.10, 11. Rom 4 25. For if Christ be not raised, our faith is vain, we are yet in our sins 1 Cor. 15.17. And now he is so risen, yet there is still more to be done by him, necessary that he might be a perfect Saviour, namely That by the eternal spirit, he ascend into the highest Heaven, even the holy of holiest, and there appear before God for us and present at the propitiatory, or mercy seat, and bosom, of the Father, the virtue of his blood shed: He being now risen and so offer to him, his own risen, and holy body; a spotless sacrifice, a price, a ransom for those for whom he died; that so thereby, he may obtain, and procure of his Father. 1. A right of Lordship over us all. 1. That we may be his by purchase, and he have the power and authority over us, to dispose of us, and judge us, 1 Tim. 2.6. Rom. 14.9. 2. Eternal redemption of our nature in himself, as the public man, and for men, and receive eternal life in our nature in the man, and for men that he may have it to bestow. Heb. 9.12, 14. 1 John. 5.11. 3. The use of means and sending forth of his Spirit in that means, whereby men might be enlightened, in some knowledge of his goodness, and have some participation of his mercies, that they might thereby be admonished and reproved and instructed to repentance, and seeking of him, and so come in to him for life Psal. 68.18. John. 1.4 5, 9 Act. 14.17. and 17 26, 27 30, 31. Rom. 2.4 john. 1.7 and 20.31. for as we in our particular persons, as individuals could not have partaked of the misery we fell in too in the fall of the first public man, had their been no medium by propogation for increase to come forth of him; so neither could any of mankind in any of their particular persons, partake of that blessed restoration, and eternal life obtained, and received in the nature of, and for mankind, in, and by the second public man; if there be no Spiritual medium, to call, and regenerate men, that they may come into him. But he having gone through; and done all first mentioned, and now obtained all this latter mentioned; he is made perfect, and become perfect, and so as it is said of him, Luke, 24.26, 46. ought not Christ to have suffered these things, and to enter into his glory; thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day and that repentance, and remission of sins should be preached in his name among all nations, so it is said even of God the Father, Heb. 2.10, It became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings; suitable to which it is said of Christ himself, Heb, 5.8. Though he was a son, yet learned he Obedience by the things, which he suffered (as I understand) he took occasion to show forth obedience by the things which he suffered, and so was made perfect, yea perfect in the highest degree of perfection, though not while he was suffering yet by, and through, sufferings, not in one thing only suffered; but the things which he suffered, his sufferings: for had he not had our nature subjected to humane infirmities; and that made under the law for us, he could not have died for us, and then truth, and mercy could not have met; righteousness and peace could not have kissed on our behalf Heb. 2.14. Psal. 85.10. And had he not died for our sins he could not have risen Just; on our behalf, and for our Justification, and so truth could not have sprung out of the earth that we might participate Rom. 4 25. Psal. 85.11 and had he nor so risen for our justification, he could not have ascended into the Heavens to present the virtue of his blood, and offer himself a sacrifice, a price, and ransom to God for us; he had not then had wherewith to prevail with God, to take sin out of the way, with all that was contrary to us, that mercy might be shown, and righteousness look down from Heaven on us Heb. 1.3. Col. 2.14, 15. to purchase us into his dispose Rom. 149. To obtain eternal redemption, and receive eternal life in our nature for men, that he might have it to bestow, Heb. 9.12. to procure means, and spirit to be sent to call, and draw us, john. 16.7. Psal. 68.18. nor had he had wherewith by spirit, to take sin out of our conscience, and to purge our nature Heb. 9.14. for which cause, he had his body given him; and hath done the will of the Father, Heb. 10.5, 10, and so through suffering in our nature for us; and in the same nature raised, presenting the nature of his sufferings, and offering himself a sacrifice unto God; he is made perfect, or become perfect. A perfect Saviour, Propitiation, righteousness, A Lord able to save; and able to destroy: and here is our business sure distinct: and here is a reconciliation, and salvation in our nature, dispensable for the Sons of men: And being made perfect. 2. For the second, he was made the author of eternal salvation, is not that clear also, to be a further and distinct business, are not the words plain? And being made made perfect, he became, (or was made) the author of eternal salvation, to them that obey him As he is the procurer, Herald 2.12 so he is the donor, and giver of it, John 1.12. and 6.14. and 17.2. And this saying, eternal salvation unto all them that obey him, doth impart; that which Scriptures else where showeth, some salvation fore-wrought, and vouchsafed, that men might obey him; in receit and exceptation whereof men do obey him; and in neglect and refusal, or disobedience to him; wherein also will appear a distinction of salvation itself, considerable, if the say of the Scripture itself be heeded, and believed, which showeth us; 1. That Jesus Christ, himself, in his own body, as the second public man, having in the nature of all mankind, and for them died for our sins, and risen for our justification, and in the same nature being ascended, exalted and filled with all fullness of grace 1 Pet. 2.24. Rom. 4.25. Hath so saved out nature in himself; that all, or any of that nature coming to him may, and in union with him shall partake thereof, Rom. 5.18. 1 John 5.11, 12. And he using means to that end, that men might seek, and come to him. John 1.4, 5, 7, 10.11. Pro. 8 4 9 He indeed is, and truly so called, The salvation, and God's salvation, to the ends of the earth Acts 13 26. Isay. 40.6. God's salvation which he hath prepared before the face of all people; A light to lighten etc. Luke 2 30 31, 32. A horn of salvation, Luke 1.69. And I believe this is a true and a real salvation, and eternal and complete in him before it be made known; and the making known of him, is the making known of salvation, and that for remission of sins 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 fare more than have enjoyed it. 2. The word that sets forth Jesus Christ the Son 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 do 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 than the receipt, and enjoyment? 3. The extension 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 ransom he hath given for men, in which mercy and truth are so met, that God without violation of truth, and justice, may show mercy to sinners Psal. 85.10.11. And he is not only good to all, in that his mercy is over all his works, but also he is righteous in all his ways Psal. 145.17. and so all these mercies are testimonies of his goodness 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 Gospel where it comes, discovering Christ, which also is, that all to whom it comes might believe, john 1.4, 7, still further where his spirit comes in th● means, striving with men, Gen. 6.3. these with all the preservations and deliverances, inlightenings, and motions, leading from any evil 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 all men 1 Tim. 4.10. Yea, the salvation in Christ, and love of God therethrough 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, do refuse and come nor in, are said truly to forsake their own mercies, jona 2.8. lose their own souls Mat. 16.24. Deny their right and lawful Lord that bought them; refusing his counsel, and so bring upon themselves, swift destruction, 2 Pet 1.2. and are even for that cause given over to Satan and destruction; not because he had not bought them, but because they denied him that bought them; not because he had not loved them, nor shown love in doing good for them, and to them, but because they have been adversaries to him, for his love, and rewarded him evil for good, and hatred for his love Psal. 209.4, 5. not because, God sent not his Son, that they might be saved, and that Christ shed no blood for them, nor extended means there through to them, not any motions of spirit therein, but because they have trodden under foot the Son of God, and counted the blood of the Covenant wherewith they were sanctified, 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 willingness 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 unrighteousness Rom. 1.18 Not because their was no propitiation made for them, nor means 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 return: But because they would not hearken to his council: 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 absolutely, in the first place, because they could not; But because when light came, and power, removing the yoke of the Jews: They regarded not his light, and power, that would have enabled them: But loved darkness 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 himself 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 so deny him that was their rightful Lord; and destroyed themselves: but now he is said especially to save them that believe. Which is the next point? 3. For the third, He became the author of eternal salvation, to all them that obey; Is not here a distinct mention, an especial pointing out of the persons, unto whom he is the author of eternal salvation, namely them that obey him, and all them, and though it be a digression from this business, yet a word may be noted; what this obedience is; It is the obedience of Christ, The obedience of the Gospel 2 Thes. 1.8. Rom. 6.17. The obedience of faith Acts 6.7, Rom. 16.26. and so it is one and the same with Believing, compare Acts 5.32. with John 7.38, 39 and so divers translators have indifferently used the word, disobedience, or unbelief Ephes. 5.6. and this will clearly appear, if we mind first the opposition, between, the law of works, and the law of faith, and between the obedience of the one in doing, and of the other in believing: Rom. 3.27. and 10, 5, 8, 9 Secondly the drawing nature of this faith, when with the heart it's not only of righteousness, but unto righteousness: Rom. 10.10. and brings upon Christ 1 Pet. 3, 4, 5. having in it a discerning, and approving, beholding and understanding of Christ, as he is the Son of God, and our Saviour, 1 John 5.20. An inward believing, and hearty credit-giving, to the testimony God hath in his word, and by his spirit given of Christ: 2 Thes. 1.10. 1 John 5, 6, 10. an high estimate of Christ, as the perfect and sufficient propitiation, wisdom, Rock, etc. Phil. 3.7, 8, 9 An hearty trusting, and resting on Christ, and God in Christ, for eternal life, and all that is in it, and appertains thereto: Rom. 4.22 23, 24, 25, 26, and 6.8 10. A welleased submission, to Christ, or embracing, and receiving him to be saved, yielding up to him in all the reproof, and assurement, and love to him, and his, which his grace appeareth, and moveth too Gal. 5.6. Acts 26.19. and all this is in unfeigned and cordial believing. Thirdly, the commandments of Christ, suitable to believe in him John 14.1 and to love one another as he hath loved us, John 15.12. which the Father also commandeth in commanding all to hear him; Mat. 3.17. And the not suffering the Grace of God, manifested in his word, and works, to prevail, to lead to this unfeigned faith, that works by love: is the disobedience that brings condemnation John 3.18, 19 2 Thes. 1.8. and 8.10. And the being thereby overcome to this faith, is obedience, Rom. 1.5. and 6.17 and mind that it is said, He is the author of eternal salvation, to all them that obey him. But I believe that it is not in Scripture said, nor that Mr. Gerner, or Mr. Knowles, either can show it there: That he is said to be the author of eternal salvation to the world, or the whole world, as he is said to be the Saviour of the world, and the propitiation for the sins of the whole world: nor is he said to be the author of eternal salvation to all men, as he is said to die for all, and to have given himself a ransom for all: nor is he said to be the author of eternal salvation to the unjust, ungodly, his enemies; as he is said to have died for them: and till they can show this, they cannot disparage the distinction, for we may see it all the way through the Gospel saying, as in this Heb. 5 9 He is the author of eternal salvation to all them that obey him; according to that is said of the will of God concerning him; namely; That of all the Father hath given him to undertake for, and upon the offering of his sacrifice; he hath given him, into his dispose to order and judge Pal. 2.7 9, 10 Rom. 14 9, 11, 12. He should save them with such a salvation as may forerun the knowledge of the truth, and then, bring them to the knowledge of the truth, and lose none of them, but raise them up at the last day 1 Tim. 2 4. john 6.39. and this will be manifest one day, that he hath done it, when all shall by him, be raised, and come before him, and acknowledge him Lord, to the glory of God; when it will be manifest, that who ever of them be lost, and perish, he did not lose them; but they lost themselves, and brought destruction on themselves: john 6.39. 1 Cor. 15, 21, 22. Phil. 2.10, 11. Mat, 16.26. 2 Pet. 2.1. But now for, eternal life, it is not so said, of all so given, but of a giving upon, or after a giving: namely, after all by virtue of his sacrifice, are given in to his dispose, than those that by discoveries of grace, are in the heavenly call given him, in being brought to, and united in him, in believing on him, That he may give them eternal life, john. 17.2. and so he saith john 6.40. And this is the will of him that sent me, that every one which seethe the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day: Like to this also was; 2. The end of the mission, or sending him into the world▪ that he should do that for men, and use such means towards them, that the world through him might be saved: But more, that whosoever believeth on him should not perish (as there may be a saving, and yet an after perishing of some, Jud. 5.) but that they that believe shall have everlasting life, john 3.16, 17, 36. 3. Like to this also is the end of the power, authority, and spirit, that the Father hath given to Christ his Son, and our Saviour, namely; That he may rule over all flesh, and be their right and lawful Lord, and so preach good tidings to them, and show mercy to them, to comfort all that mourn john 17.2. Acts 10.36. Mat. 28.18, 19 Isay. 61.1, 2. and to raise them from the dead, and judge them according to their obedience, or disobedience to him: john 5.27, 28, 29. But to give eternal life to as many as by the heavenly call, are brought in to see him, and believe on him, and so given him: john 17.2. with 6.4. The mourners in Zion, to whom he is to give beauty for ashes: Esay 61.3.4. 4. Like to this also is the proclamation, and doctrine of the Gospel, declaring peace, pardon, and mercy in Christ, for all, and tendering it to all, where it comes, whether they accept, or refuse, Luke 10.5. with promise or acceptance, Acts 13.32, 38 39 But the promise of receipt of forgiveness and eternal life, is ever, and only to those that believe on him, and hearken to him: john 3 15, 36. Isay, 55.3, 4 so that all the way through the doctrine of the Gospel, the distinction between a salvation in Christ, tendered to men, and the same given into, and working in men, is clear; the former generally for all men, to be tendered to them; and and the other only to those that obey him. But it would fill many leaves, to explain and set forth that which the Scripture setteth forth, evidencing this distinction: as in Ezek. 24.3, 13, setting forth a purgation, by ofire prepared, and the Pot with liquor, and choice pieces of flesh put in, which is a good preparation for purging, and bringing forth the Scum; and then of the efficafie of the fire; bringing the scum a loft; in which respect, the liquor is said to be purged; and then of the obstenacy of the people, in not suffering the scum when raised to be taken off, and thrown out, and so it boiled in again, and the liquor was not purged; and therefore the following purgation was to be consumption, and burning of pot, and liquor and flesh and bones, and scum, and all together: Doth not this shadow out to us apurgation, and atonment, or propitiation wrought by Christ in himself, that is full of force, and virtue (as fire) for operation, like that is said of him Heb. 1.3. And the declaration of this grace or purging, and peace, to reprove for folly, and to call into Christ, and so in convincement to make the scum to arise, like that Eph. 2.16. Prov, 1.22, 23 and then the rebellion of many, for whom this purgation was prepared, and to whom being tendered, it begun to work, and raise the scum, in which respect they are said to be purged: like that Esay, 5.1, 8. But they loving darkness rather than light, offering despite to the spirit of grace, and in that respect not purged; and for that cause to be destroyed: like that john 3.19. 2 Thes. 2.10. Though such as receive the purgation, and yield to the operation of it are purged indeed, like that Heb. 9.14. Rev. 1.5. and is not here a distinction, between a purgation, prepared and tendered and opperating, and the same purgation, received, submitted too, and so enjoyed, in the choice effecasie, and fruit thereof, and the former larger than the latter, how saith the text, verse 13. in thy filthiness is lewdness; Because I have purged thee, and thou wast not purged; thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee: now as they were tips and figures to us, doth it not show all aforesaid? Besides, to what purpose is the Council to such as are poor, blind, naked, etc. to come to Christ, to buy, and receive of him Gold tried, white raiment, and eyesalve to anoint etc. if the provision of these prepared in Christ, and the tender of them, be no larger than the receipt and enjoyment by men, sure those that have received, and do enjoy, these are not poor, blind, naked, and miserable; and they that are Destitute of these, and so poor, blind, naked and miserable, are in vain counselled to go to get these things of Christ; if there be not provision and fullness in him, for any but those that have it in them all ready: but see, Christ gave no vain council, and yet he gave this council Rev. 17, 18. yet if we should take notice of some parables uttered, and opened by our Saviour, will it not hold forth the same distinction to us evidently: consider; Mat 13.39. 18.23, 24, 28.37.43. Is not the field there the world of mankind, such men as are neither borne of God, nor given up to the Devil, before either good seed, or tares be sown, Is it not Christ his own field, and that also as he is the Son of man, (and is not that by virtue of his death, resurrection, and ransom, wherewith he purchased them, Rom. 14 9 Psalm 2.6, 9 and 24.1, 2.) Is not Christ and the word discovering him, the seed, and good seed, before it be sown? And are not those that have received that good seed, and are borne thereof (as 1 Pet. 1.21.23.) and so the blade spring up of the same seed (as Gal. 3.19, 19) The children of the Kingdom: and the tares sprung up from the evil seed: the children of the Devil: And are not all still in one field, which is the world of mankind? which in respect of this mingle-mangle, of one, and another, (not the Church and Kingdom sure, but the world of mankind, as now) ends at the coming of Christ. Now is not the field of mankind (that is not the Devils, who soweth in another man's field but Christ's the Son of man's field) larger then the Children of the Kingdom, yea, is there not more seed sown, then is rightly received; and brings forth fruit to the harvest: I say no more, but read the parrables with there interpretations, Mat. 13. and Luke 8.5, 13. Thus far the distinction appears, approved in Scripture, by say that are more remote in regard of expressions, But if we come to view those that are nearer, and plainer, it will more brighter and fully appear: as if I should instance, the language of the Scripture, and spirit of wisdom therein speaking. That when it speaketh of the death of Christ, for propitiation, and so of his ransom, and that redemption, and peace completed in his own body for men. And the common salvation extended therethrough to men, as apropitiation, and ground of calling men: It speaks of it in general words, as for all, for the world for sinners: But if in the same place, it speaks of the peculiar privileges enjoyed; it changeth the person, and speaks more limmittedly, and applicatively; which would not always be, if both were of like large extent, as is shown in the treatise, chap. 10, page 53.54. and may be more fully, when need is; But that which is all ready shown in the Treatise is enough, where the distinction is shown, and proved to be in the Scripture, where first the several parts of the distinction are proved: The first part proved in divers plain sentences of Scripture, chap. 1. page 2. (which Mr. Garner misreporteth in his Treatise, page 6. as alleged for the proof of the whole distinction) and in the same chap. 1. page 3.4. The first part is explecated, the second part of the distinction is proved also by divers sentences of Scripture: chap. 1. p. 5.6, and explicated also pag. 6 7. Again secondly the distinctionit self is proved in express words, in plain sentences of Scripture chap. 3. page. 24. which Scriptures Mr. Garner receiting in his Treatise page 12.11. leaves out some verses, that the distinction might be hid from his own, and other men's eyes. 3. The distinction is explicated and proved by Scripture in eight particulars, chap. 1. page 14, and 15. And lastly, the whole five first chapters in that Treatise do evidence the same to be in Scripture plentifully shown, all which it became Mr. Gerner to have refused by plain sentences of Scriptue, before he had so boldly, against such a appearing truth affirmed; That the Scripture warrenteth no such distinction: But I will now view his reasons, or proofs which he opposeth with all. 1. He charheth me to propound these things rather in way of separation, than distinction. and gives this as his ground; Because I say, Jesus Christ hath wroth salvation, or redemption in himself, in the nature of, and for all mankind, with God, but that he hath not wrought salvation or redemption in all men to God which phrase, and terms of mine, are by him subtly altered, to all persons before God, and for all persons in themselves) and thus (he saith) I divide Christ and his redemption; Surely it is no great matter for me to be slandered by him, that hath first slandered the Scripture, nor need I to answer him in this matter, wherein every judicious Reader that readeth that Treatise, may see he writes falsely. I believe there are three that bear record in Heaven, the Father, the word, and the Holy Ghost, and these three are one. 1 Joh. 5.7. A distinction, yet no separation or division. I believe the Father is one, the Son another, john 5.31.32.37. and 7.16.17.18. The Holy Ghost another, john 14.16.17. Distinct not divided, the three one still: I believe that the Father is God, and yet that he sent the Son, john 3.16, 17. 1 john 4.14. and so that the Son is God, and yet he was sent of the Father. john 7.2. and that the Holy Ghost is God, and yet that he proceedeth from the Father, and the Son. Acts 5.3, 4. john 14.26. and 15.26. Yet no separation, I believe still there is but one God, and that the Father, Son, and Holy Ghost are one and the same God, 1 Cor. 8.4. Yea, further, I believe that this Son of God was really in being before he took flesh. Pro. 8.22.31. john 1.1, 2, 3.10.11. And that in fullness of time he was made flesh, and walked up and down among men in a frail and mortal body, Gal. 4.4. john 1.14. And as he was on Earth, the Father was greater than he john 14.28. yet here is no separation, not two Sons, but one and the same son still, and the father and he are one, john 10.29, 30. I believe that this son of God in the nature of mankind, the man Christ, did in that nature die for our sins, and in the same nature rise for our justification: Rom. 4.25. 1 Cor. 15.4. And that in the same nature, he did by the eternal Spirit ascend to Heaven, and offer himself a Sacrifice and ransom for mankind to God. Act. 1.9. Heb. 9.14. So that the nature of mankind is fully restored, raised, and glorified in this public man, whom God hath accepted and glorified with his own self, and filled him with all fullness of grace, and truth, and given over all into his dispose, so as fullness of redemption, Propitiation, wisdom, righteousness, and life is in him, and that for men. john 1.4.14.16, Heb. 8.1. 1 Pet. 3.20. and can never be separate, or divided from him, he, and it, are ever one, and together. Neither can this propitiation be otherwise enjoyed by any, but by coming in to him; receiving him, so as to ahve him, and be one in him, Joh. 5.40. 1 Joh. 5.10, 11, 12. Yet I also believe, that all that know not Christ, that receive him not, that believe him not, but lie in unbelief, that they are out of the way of peace, Rom. 3.10.19. Dead in trespasses and sins, under the power of darkness; and of the wicked one, Ephes. 21, 23. 1 Joh. 5.19. And so know not Christ, nor are known, or owned of him, Isa. 55.5. And so are not his people not beloved in that love wherewith God loveth his Son; Rom. 9 25 26. And so whatever redemption, or life be in Christ for them; yet they have none of it in themselves: joh. 6 53. Yet when any of them are by the Spirit of Christ, in the appearance of the grace of God in Christ brought out of the power of Satan, and darkness to believe in Christ, so as they receive him, and are therein united to him; They are then, and therein of the same seed, and heirs, and he gives to them the privileges of sons, and they have the eternal life that is in Christ, which before they had not, Tit. 3.4, 5, 6. Gal. 3.29. joh. 1.12, 13. 1 Joh. 5.10, 11, 12. And others yet remain without. Now in all this, there is not the least dividing of Christ and his redemption, which is ever in him, and wrought by him; so that in this saying, Mr. Garner hath done nothing to disprove the Distinction, but to give us just cause of grief, that such men as Mr. Garner and Mr. Knoles should be no better insighted in Divinity, and about redemption in and by Christ; Then that the one should affirm, and the other approve it, that such a Distinctionis a separating, and dividing Christ and his redemption. But let us see how he helps it after. 2. He saith, pag. 3. That in searching the Scripture, we shall find that where mention is made of Redemption, reconcliiation, and salvation, as concerning persons redeemed, we are to understand it to be spoken of those who are reconciled unto God, or made partakers of redemption, reconciliation, justification, and salvation in themselves before God by Jesus Christ: So we are to understand these Scriptures following, Gal. 3.13. 1 Pet. 1.18, etc. To which I answer: It's not fair dealing for a reconciliation in Christ, for persons, to put in persons reconciled: But to pass his often altering of phrases for advantage sake, consider hissaying according as it is used in Scripture, and understood in our language. He appeareth in this Treatise as a Sholler, with his Greek, and Latin page, 40. to 41. Though T. M. whom he pretends to answer; be no such language; he knoweth that redemption, though by use become an English word; is of the latin word redemptio, which the Dixinary saith is in english a redemption, buying, purchasing, ransoming etc. And that redemptio, we call redemption; comes of the verb redemo; to redeem, ransom, rescue, recover, by purchase etc. and this may be a compound word of re & emo, whose English saith the Dictionary, is to buy, to purchase, or procure; and so the word redemption in English is properly, to buy again, or to purchase, ransom, or recover again, something that was lost, sold, or taken captive; and I suppose english men so understand it; and according to this understanding, as we find the word used in Scripture; they that are conversant therein may know. 1. That there is a redemption, purchase, or recovery of that which not he that redeemeth, purchaseth, and recovereth lost; but another lost, or sold it; and yet though he that bought it, never bought it before; yet because of some interest he had in it, and that it was lost, or sold, though by another, the purchase or recovery, is truly called redemption, or a buying again: Nehe. 5.8. and so to our business, Isay. 52.3. 2. That there is a redemption, purchase, or recovery, of that which one hath himself fore bought, or purchased; but the thing purchased, is wrongfully by force or fraud, taken or detarned from the right Lord & owner, and so he ransoms, purchaseth, or recovereth it again, out of the hand of unjust detainers of it; and this most properly called redemption (though not only nor and always) 1 Sam. 30.18, 19 etc. Exod. 4.22, 23. and 9.6, 7, and yet that we may come plainly to our business. A redemption may be off, or made with a friend, or lover, and loved, as Ruth chap. 4.3, 10. and so hath Christ our kinsman bought us of God 1 Tim. 2.6. & it may be off, or from an enemy, or adversary: Neh. 5 8. And with the parties own self that is purchased Hos. 3.2. yea, and the redemption also may be partly, partly by price, & partly by strong hand: Psalm 77.15. And now to bring all close to our business in searching the Scripture we shall find a double or twofold redemption purchase, or recovery effected by Jesus Christ our Lord. 1. A purchasing of God his father, mankind that had lost or sold themselves to sin, Satan, and death, and so the truth, and justice of God required the overthrow and destruction of mankind in that first judgement, and death, but jesus Christ having died for our sins, and risen for our justification and so mercy and truth met, and righteousness and peace have kiffed, and truth sprung out of the Earth. Psal, 85.10.11. He offered himself a price or ransom to God his father, for all fallen and lost mankind; and so redeemed, bought, purchased, and recovered them all of God his father, from everlasting perishing in this first judgement and death and got them all into his dispose; yea, God the father accepting the ransom or price, hath given them all into the dispose of Christ, and made him Lord of all; So as he is able to save, and able to destroy, and will raise all and bring them to another, even his judgement seat, absolving such as have believed on him throughout the day of grace, and sentencing to a second death, such as have persisted in rebellion against him, their right and lawful Lord that bought them: And in this redemption, and purchasing men of God the Father, he had also the enemy even the Devil to conflict with, who by might and strong hand he overcame, having triumphed over him, and spoilt him of his right of principality, by his first conquest over men, in drawing him to eat of the forbidden fruit, and having spoilt him (so as if he get men now, it is by a new conquest in keeping them in unbelief, and so from eating of the tree of life, 2 Cor. 4.4. and 11.3. Ephes. 2.2.) he sat down on the right hand of God, Col. 2.15. All power and authority given to him, 1 Pet. 3.22. who hath bought all mankind of God the father, that hath given all over into the dispose of Christ, and made him Lord of all, Acts 2.36. And of this redemption, buying purchase or recovery; we are to understand these Scriptures that testify of it, Psal. 2, 5.9.10.11. and 24. 1 and 75, 27. Rom. 14.9.10, 11.12, 2 Cor. 5.9.10.11. Phil. 2.11. 1 Tim. 2.6. 2 Pet. 2.1. And do not they that deny Christ to have made this purchase, divide Christ and his redemption, and deny him his right of Lordship, and the equity and power of raifing from the dead, and of judging a great part of mankind, let any judicious, and unprejudicated Reader judge, and yet I am sure all thus redeemed or purchased and bought, are not in themselves partakers of the choice ends and fruit of this purchase. 2. A purchasing men of themselves, by a price tendered to them, and put into their hands, though fools want a heart. Pro. 17.16. And this I 〈◊〉 that was foreslaine and had bought men of God, com●s a●●●n to b●●y men from among the fellowship of the world, and from 〈◊〉 service of sin and Satan, and all their vain conversation 〈◊〉 God: And this by his blood and sactifice also, but in tendering and applying it to them; affording the opportunity in means vouchrated, sending spirit therein to witness of himself; and th● peace made righteousness completed by him, and life in him, commending the love of God through his blood, death, and Sacrifice, and with the riches and excellency appearing in him, out-bidding the world, he draweth them to himself, and by virtue of his blood spiritually applied, speaketh peace to their hearts, pulls them out of the state and fellowship of the world: and reconcileth and uniteth them to God in himself. And this is a redemption of men unto God, in which redemption working, Jesus Christ hath to deal with enemies also, as the rebellious lusts of the flesh, and the unbelieving world, and the Devil that rules in the hearts of unbelievers, all which by might and strong hand he overcomes and brings out of the power of them into his own Kingdom, Col. 1.13. and makes them free, etc. john 8.36. Gal. 5.1. And this is a little of the redemption he works in men to God. and of this as a first fruits of the whole, are such redeemed one's partakers of in themselves before God. And of this redemption, is to be understood such places of Scripture as these, which testify of it. Acts 20.28. Rom. 5.8.10, 11. Tit. 3.4.5.6. Phil. 3.3.8.9. Rev. 1.5, and 5.9. Ephes. 1.7. Col. 1.14, 21. But not so fully in all the places aleadged by Mr. Garner, for in Col. 1.20. is a clear distinction, between his having made peace through the blood of his cross, and then his reconciling all things unto himself by him, of which the 21. Verse mentions but a part, as is shown in the Treatise he opposeth (Chap. 9 pag. 50.51.) but answereth not: Ephes. 2.13.19. Holdeth forth the opposed distinction of a peace made, and enmity first slain, and then that peace preached, and after by some enjoyed: Rom. 4.24.25. A clear distinction between. Christ delivered for our offences, and raised for our justification, and the believing on him that raised him from the dead; neither doth the Scripture in that or any other place say, that all for whose sins he died, and for whose justification he arose, do believe in him that raised him from the dead, though he would force that foreign and corrupt sense on that, and other places of Scripture, as in his treatise, pag. 13. and Rom. 3.24 25. hold forth clearly the distinction of that in Christ for men, and through Christ in believing men. Are not all jew and Gentile first concluded under sin, and short of the glory of God without difference? Verse 9.19.23. Is not the righteousness of Christ set forth in the Gospel or Doctrine of Christ: oft called, the faith of Christ, affirmed according to the distinction Verse 22. unto all, and upon all them that believe, and is it not explicated according to the distinction, first, Verse 24. The justification freely by his grace, through the redemption that is in Christ jesus, Then Verse 25. God's setting him forth to be a propitiation through saith in his blood to declare his righteousness, etc. Sure then it was in him, God did not set him forth for any thing he was not. And then, Verse 29. he sets forth the believers as the receivers and injoyers of it, as for Gal. 3.13. & 1 Pet. 1.18. they were inconsiderately quoted to this, as will after appear; but now where is the force of this saying? if some places be understood of a redemption enjoyed, and other places speaking of a redemption, not so enjoyed by many; must not they so be understood also; but to speak (not now so much of persons redeemed as) of the redemption that is in Christ for men; which he affirmeth to be no other, yea, he faulteth it, to say it is any larger, then that they for whom it is, are partakers of in themselves before God, and is not that really and approved of him; see his Treatise, pag. 3. and 25. He should do well to tell us what he thinks of Christ and believers, is not he yet glorified for them in his body in the Heavens, and shall they have no more glory in their bodies, than they yet have, if yea? then sure, the redemption is larger in the preparation, then in the receipt, or are not they believers, who wait for the redemption of their bodies, Col. 3.4. Rom. 8.23. And is there indeed no more in Christ? but only for those that have it already, is there no more to be brought in? nothing to be told them to bring them, or thinks he, that the Spiritual birth is before the natural, the Apostle tells us; That which is natural is first, and afterwards that which is spirisuall, 1 Cor. 15.46. he hath showed the weakness of his opinion, and occasioned the strengthening the persuasion of the distinction, he opposeth by this saying: for the Scripture plainly holdeth forth a two fold redemption or purchaseof mankind by Christ. The first of God, the second unto God, the first as a preparation in himself in our nature, to be declared as a medium in which he effects the other, which is by his spirit in men, and the former in preparation, larger than the latter in receipt, and yet to speak as the truth is, the latter is most frequently called redemption; in which some are brought out from among others, with whom they were in worldly state and fellowship, and unto union and fellowship with God in Christ and his people. And this latter was that which is tiped out in the redemption of Israel out of Egypt, that shadowed the state of the world; and yet in this redemption taken at large, appears a common, and special salvation, whence that caveate, judg. 5.7. I will therefore put you in remembrance, though you once know this, how the Lord having saved the people out of the Land of Egypt afterward destroyed them that believed not: so that thus far the distiction proves sound: But to proceed. 3. He adds to further his opposition, page 4 that when mention is made of reconciliation etc. for any persons under the Law, we must understand it to be spoken 〈◊〉 of such an atonement etc. as they were legally partakers of in themselves before God, etc. For which he coats many places, in Leu. Num. Chron. Nehmiah. I answer, herein he hath showed more weakness than he is ware off, for, 1. This Law was neither the Covenant made with Abraham Deu. 5.3. nor the Gospel preached to Abraham, which as it is now more fully come forth, is the subject of our discourse about the extent of it Gen. 12.3. and 16, 18. with Gal. 3. to 8. yea, this was occasionally contrary to the Gentills; and a wall of separation between them and the Jews: Col. 2.14. Eph. 2.14, 15. and yet now brought in by him to limit the intent of the ransom given, and purchase made by Christ. And, 2. The redemption of Israel, out of Egypt, was not a type of Christ giving himself a ransom for all men, and purchasing all men, as is said 1 Tim. 2.6. Rom. 14.9. But of Gods calling a people out of the world, into Gospel, and church fellowship, and so to God; 1 Cor. 10.1, to 12. Judas 1, to 5. so as the instructions those, and suchlike places afford, are such as many say in Mr. Garners Book will not abide, namely; That though Christ's blood hath been, and is no more to be shed, and Sacrifice once offered, and no more to be itterated, yet Beleivers stand in need daily to approach to God by him, and to lay hands, or exercise faith on him, and in confession of sins to seek renewed sprinkling of his blood, for further cleansing, which still maintains the distinction, he opposeth Heb. 7.25. 1 John 1.7, 8. 3. He himself saith of this Covenant of the Law, that it is taken away, with a perfect, powerful, absolute, and complete memorial: page. 63. lines 6, 7, 16. and yet he retains it for his proof, which yet if it did prove any thing for his purpose, I would accept it. 4. But to limit the Gospel's privileges to the Jewish legal; and to limit the extent of the truth of the Gospel's message, & so the tent of the grace of God in Christ to mankind, have it by that measured, is in my understanding both a denial of Christ come in the flesh, and also a wrong offered to the mosaiecall Law, which was never given to such an end: 2 Cor, 3. Ephes. 2. 1 John 4.3, 14, 15. 5. He is to peremptory in his affirmation, for if any man approached to the holy things in his uncleanness, he was to die, and how was he than partaker legally of the atonement? See all the places, with Num. 19 Besides for their participation, their was more required than bloodshedding, and offerings & even sprinkling by the spirit to make atonement; so that his application of Heb. 10. and Rom. 5. thereto is altogether unsound. 4. He faulteth also the distinction, between bloodshedding and blood sprinkling, and me for setting down, that the atonement, and reconciliation, was made with God by bloodshedding (which with that I writ before, comprehends the sacrifice offered) and that it is received, and men reconciled to God, by blood sprinkling: and then he lays down his main ground that must disprove the distinction, and the sequel of his Treatise must prove that; and this it is page 6. " That all the blood which Christ did shed, is the blood of sprinkling. Behold and mind this well, because it is laid down as his bottom proof: that being proved must prove all the rest about opposing the distinction. But note, 1. The Treatise I writ, doth no where deny, that all the blood which Christ did shed, is the blood of sprinkling (nor can I suppose, that either Mr. Den, or Mr. Lamb, have denied it in any of their writings) a worthy business, to make to appear, that none denies, and that when proved, reproves nothing, he labours to disprove. 2. There is in respect of the purpose, to which he allegeth this proposition, much darkness and obscurity; what he means by all the blood which Christ did shed whether only the material blood, which in shedding issued out of the body of Christ, as the blood he did bleed, and that came forth of him, when he was circumcised, Luke 1.21. and when he was in his agony, Luke 22.24. and as some suppose, when he was scourged, and when he had a crown of Thorns plaited on his head Mark 15.15, 17. and when they nailed him on the Cross, and crucified him Mat. 27.35. and when after his death his fide was pierced with a spear, Luke 19.34, 35. whether this be his meaning by all the blood (as the words with that he writ before and after it would so seem) and whether this shedding, be all the sprinkling he believeth or not it remains doubtful; but as I understand, as he took flesh and blood, when he was made in our nature Heb. 2.14. even so, all the abasements, sorrows, anguishes, and torments he suffered in that nature (with all the forementioned) being completed, or consummated in his death, or dying; the whole being his laying down his life for us; this, all this, nothing less than this I understand by all the blood that Christ did shed: 1 John 3.16. Isay. 5.3.1, 8. and with all his sufferings, the completing of them in dying: I count the shedding of his blood, though in this business, bloodsheeding doth imply the Sacrifice offered, whose blood was shed, Heb. 9.12.22.26. and yet take in all his sufferings, with the virtue thereof in his Sacrifice offered; still shedding is not sprinkling: but shedding and sprinkling, are two distinct things; tnd so with out shedding of blood, and so offering the sacrifice, whose blood was shed, there is no remission of sins; because otherwise there can be no blood to be sprinkled, Heb. 9.22, 23, 26. yet even so also without sprinkling of blood, and therein applying the virtue of the sacrifice, there is no remission of sins, purgation of conscience and nature, and happy safety received, and enjoyed. Heb. 9.12, 13, 14, 23. and 12.24. And this is clearly shadowed, and typed out; it was not enough for the Passeover, that the Lamb was of the first year, and without blemish, and slain, and so the blood shed etc. unless the blood was offered with a branch of Hyssop, taken, and sprnickled on the two side posts, and the upper post of the door, and without which, no assurance of a sacrifice: Exod. 12.6, 7, 22, 23. nor for cleansing and sanctifying, Bloodshedding was not enough, if it were not also sprinkled, Leu. 8.11, 30. and 14 7. nor for taking away any uncleanness, it was not enough that the water of purification was made for all Israel, unless the particulars defiled were sprinkled with it Num. 19.13, 18, 19 yea, this distinction between bloodshedding, and blood-sprinckling, is in the Law clearly held forth Exod. 29.16, 21 Leu. 1.5. and 4.6, 7. Num. 8.7. And come to the Gospel ● may be said of all to that what ever right or part Christ hath in them, by virtue of his bloodshed, and Sacrifice offered to God, yet (as Christ saith to Peter John 13.8.) If he wash them not, they have no part with him. 3. Thirdly ●as he hath set down his proposition darkly, and unprofitably, so he hath set it down subtly, and craftily, as a man guilty of some known error, in what he would seem to maintain, in that going about to disprove the distinction between bloodshedding, and blood-sprinckling, he saith, all the blood which Christ did shed, is the blood of sprinkling, which is fit togull the un-wary, & leaves room, when the distinction proves sound, for him, (notwithstanding his position) to say he meant not to fault the distnction, though that be his main drift; that he might thirdly, disprove another distinction if he could. As here is a suspicion ofcarnality, and ignorance in his understanding of the blood of Christ, as it is sprinkled: may not some Reader conceive, that he would have men to think, that in the Mosayecall Sacrifices, the material blood, even so such, and as it was, when shed, was sprinkled, even so the material blood of Christ his body, such as it was when shed, even such, and so materially sprinkled (a brave motive for the Romish reservation of rellects) and because this can no way be demonstrated, and evidenced how it should be so, and that it so is, therefore all the bloodshedding, must needs be sprinkling; But to come a little nearer him; If bloodshedding, had been the sprinkling, or if it had, or could so have been sprinkled upon any, what would it have profited them, seeing, if Christ be not risen we are yet in our sins, our faith vain, and preaching vain, 1 Cor. 15.14, 17, and the Lord Jesus Christ, of whom, and whose redemption we treat, hath a spiritual body, and is a spiritual man, the Lord from Heaven, heavenly, A quickening spirit, 1 Cor. 15.40, 49. So now as he hath died for our sins, and risen for our justification, and offered himself with the virtue of his blood, and death a sacrifice to God the Father, appearing now in Heaven for us Rom. 4.25. 1 Cor. 15.3, 4. Heb. 9.12, 14.24. when we speak of his blood, and death as presented before God in the heaven, or applied to, or sprinkled on the hearts and consciencs of men on earth, we understand it spiritually; his words, even when he speaks of these things, are spirit and life, and so spiritually to be understood, John 6 63. and so, though when we speak of his suffering, blood shedding, and dying, we understand it materially, as in a mortal body he suffered in the flesh, and shed material blood indeed; and died for our sins, and was put to death in the flesh, yet as he is risen for our justification, and hath overcome death, and is gone up to Heaven, and hath presented the virtue of his blood (which is real and spiritual) before his Father in the Heavens, and by the spirit by which he risen from the dead, offered himself a spotless sacrifice to God, and obtained eternal redemption: Heb. 9.12.14. So when we speak of the sufferings, blood, and death of Christ, as presented in Heaven to God, or applied on earth to men; we understand it spiritually of the worth, virtue, and prevailing effecacy thereof with God or men; and as the Highpriest did once a year, go into the holy of holiest, & sprinkled blood on the mercy seat, etc. and so sanctified the tabernacle, and made an atonement for all Israel; and this that they might be cleansed (legally) from all their sins: Levi. 16.14.15, 36.34. and yet they had their sacrifices to come to, and sprinklings of blood, and of the waters of purification for application, which if neglected, the neglectors were not personally clean, but to be cut off or die in that their legal uncleanness: Num. 19 to 8. And the fault found in those sacrifices as appertaining to conscience is, that they did not make the comers thereunto perfect: even so, we being fallen, and God yet merciful, and willing to show us favour, even at his mercy Seat, in his own bosom; as I may say, there was Truth requiring our death, and Justice our suffering the curse; But Jesus Christ that died for our sins, being risen for our justification, and gone with the virtue of his blood to the Father; mercy & truth are met, righteousness & peace have kissed, and Christ hath made the atonement with God, and is become the propitiation for the sins of the whole world, and now righteousness looks down from Heaven, and God shows 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 sprinkled, 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 spiritual business, namely: When through the Gospel, in which Christ is set forth for a propitiation, Rom. 3.25. the spirit bears witness 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 believe 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 died for us, and his love thus commended through his death made known; then the virtue of his death, becomes prevalent and effecatious in the believers heart, & reconciles him to God, in this his receipt 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 sin with his blood, Acts 20.28. Rev. 1.5. and yet in himself, in the propitiation he hath made with God for men, there is the same fullness still for those that have not yet received, and to dispense more still of the virtue of his blood, to those that have received Rom. 25.26. 1 Cor. 15.2, 3, 4. 1 John 1.7, 8, 9 john 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 fault's the distinction about the several ends of the death of Christ, one for propitiation, and one for witness 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 proof, he might have it; I trow he will not say, that as Christ died for our sins, the Scribes and Pharises did make him flesh, or under the Law for us; or that they did charge our sins 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 witness-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 crucify him for speaking the words he gave him to speak, and doing of that he gave him to do for the good of men, and the special good of his sheep; But that the Scribes and Pharises, the Elders chief Priests etc. did through envy persecute, crucify 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 Egypt for good; and his Brethens sending him for evil; 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 evil doer; surely it's not proper to say, God the Father put him to death, to confirm Christ his own Testament; nor did the Pharisees so put him to death, but as he was one with the Father in will, and so willingly yielded himself to die for our sins, and willingly laid down his life in witness-bearing too, and defence of the truth he had preached, so he most willingly and freely (as his own more peculiar acting) did give up the ghost and die to ratify the new Testament, Heb. 9.16, 17. Galath. 3.14, 15. which appears also in the timelinsse of his death before those that were crucified with him, Mark. 15 44. though that also was for another special end, Joh. 19.36. But yet most clearly in this, that whereas others, when they were spent, and gave up the ghost, their heads fell down, 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 died, and confirmed his Testament: But Master Garner would be faulting, knew he how, saying, that I speaking of the several ends of his death in my Treatise, pag. 22. But he was mistaken; for that was in the former chap. but in the third chapter I was speaking of the divers manner of mentioning those ends in Scripture, but something he would say, to bring that distinction within compass 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 ransom is only mentioned, as it is for all, so it is expressed in such general words only, as the world, all men, etc. (But here he hath clipped my words, and left out that I say in Propositions for faith, it is here expressed) and for this I quote he saith, 2 Cor. 5.14, 15, 19, etc. And he 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 appear from what is written, Heb. 9.28. where mention is made, saith he, of the death of Christ, in respect of ransom and propitiation only, etc. And yet it is not expressed in such general words, as the world, or all men, to which I answer he hath corruptly left out etc. which was explained in my Treatise, chap. 20. pag. 33. But to pass 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 offered, etc. Is the words or sense here only, that he once died. True it is that the offering to die, is, and truly may be called an offering, but is rarely found, that the offering of Christ to God includes but his death only, however it is manifest in this chapter, that here it signifies more than death; yea, are simply a ransom, or price to purchase of God only, even a sacrifice, that is both a ransom, or price to purchase, and a reconciliation, atonement, or peace made with God for men; and such a taking away the sins of the world from between God and men, that mercy may be shown them, and means used towards them, yea, and yet farther, that this sacrifice of his; might be a remaining and continual thing before the Father, that Christ by virtue thereof, might mediate in general for men, and so send forth spirit in the means, that they might be convinced, repent and believe, and in special by amediator of the new Testament, for believers; that he by virtue of this his Sacrifice may purge them, and they receive the promise of the eternal inheritance: and all this is manifest in this whole chapter, and the drift and business the Apostle was about perpend it diligently: He is here treating chapter 7. and 8. and this 9 about the High priesthood of Jesus Christ; and especially mentions Christ his coming, verse 11. Blood shedding, verse 22, 23. his ascension to Heaven verse 20, 24. His presentation of the virtue of of his blood, and offering himself by the eternal spirit to God his Father there, v. 12, 14 26. His appearing before God with the virtue of his Sacrifice, to take away sin verse 26. having obtained eternal redemption, verse 12. his blood & sacrifice of force to purge the conscience of all believers on whom it's spinckled, ver. 13, 14. And he for this cause the mediator of the new Testament, that &c. verse 15, all which in this laeter part of the chapter he is explicating, and confirming, let it be well minded: And yet a little further consider, how, when, where, and to whom, Christ our great high Priest did offer himself a Sacrifice, and we may see; He did not offer himself such a sacrifice on the wooden Cross, that was not the Altar by, and on which Christ was born and offered (through the foolish Idolatrous Romanists have so esteemed and so prayed, Oh holy Altar of the Cross save us) our Saviour himself calls such conceivers fools, and teacheth us, that the Altar both sanctifieth the gift, and is greater than the gift Mat. 23.19. which I hope none will say of the wooden Cross, that it sanctifieth the body of Christ, and is greater than the body of Christ: but the divine nature was greater than the humane, and did sanctify and dignify the gift, the humane nature or body of Christ, and by this divine nature, even the eternal spirit which supported him in his sufferings, and by which he risen from the dead. By that spirit he was born up, and offered himself a sacrifice to God. Heb. 9.14. He went to the cross a sinner for us, he bore our sins to the tree, and was made sin and a curse for us, and died for our sins, Psal. 40, 12. 1 Pet. 2.24. 2 Cor, 5.21. Rom. 4.25. but he was raised for our justification, and being risen just and holy, he then offered himself (not spotted with our sins on him, but) a spotless Sacrifice (without fault or spot) to God. Hebr. 9.14. This sacrifice was not offered here on earth, the other high Priests did offer on earth, they could but hear and lift up and wave before the Lord the offering, and approach into a worldly Sanctuary, But Jesus Christ appeared in the highest Heaven, and there presented the virtue of his blood, and offered his sacrifice, Heb. 8.1.3. 〈…〉 ●nd 9.11 12, 14. This Sacrince of Christ was offered in the Heaven, not to men or Angels, but unto God, In this business or Sacrifice offering, he had not to deal with men, though for men with God. To God he offered the Sacrifice, and with God it is accepted, and hath prevailed, that so there may be an offer and tender, and application to men, and a prevalency in all receivers, chap. 7, & 8. and 9.12, 14, So that all this well minded, Mr. Garner is too short, and limiting in his affirmation. But let us fulfil his request, and proceed to mind it a little further, Heb. 9.28. So Christ was once offered to bear the sins of, etc. It is not certain, that in this place, the word bear the sins, doth signify, to be counted the sinner, and so to accept the imputation of them, and bear the punishment due unto them, of which is meant, Isay 53.2.3, 6, 7. 2 Cor. 5.19, 21. For so and in that sense he his own self in his own body bear our sins to the tree, or on the tree, 1 Pet. 2.24. and so in that respect he is said to have been made a curse for us, Gal. 3.13. And this was before his refurection for our justification, and so the offering, or completing of the offering mentioned in this chap. which offering is said to be to bear the sins of, etc. In which offering he is not said to be made a curse, as he was, when he hung upon the tree, but a blessing. A great high Priest of good things to come, of which high Priesthood, he treateth, chap. 7. and 8. and this 9 chap. and that we may the better understand what bearing is here meant, let us look into the words, and chap. consider the tips here mentioned, and the truth as it is found in Jesus. First, For the sacrifice, besides that I have forenoted, Vers. 12.13. Note further, that in the tips were two Goats, one that was slain for a sin offering, and the blood presented in the holy place, and sprinkled on the mercy seat to make an atonement. The truth of what is shadowed therein, is found in Christ that bear our sins in his body to the tree, and died for them, and being risen hath presented the virtue of his blood in the holyes of holyes, and so obtained eternal redemption, and made an atonment for men, Levit. 9 and 16. Heb. 9.12, 13. 14. But we so sin against this goodness, that we give God just cause to hold back all the streams of mercy from us, by which we ●●●ht be instructed, and drawn in to partake of this atonement, and redemption, and so in the tips there was another Goat prepared, not a dead but a live Goat, that even after the atonement, and reconciliation made in the holy place, was to have their sins confessed over him, yea all their trespasses, and he did bear upon him, all their iniquities into a land of Separation, or not inhabited, where no man dwelled, to be charged with them, Levit. 16.10.20.21, 22. And is not the truth of this found in Jesus Christ our Lord, that is risen for our justification and now at the right hand of Godalive for evermore, by virtue of his Sacrifice, mediating for men with God his father; so removing and taking away from before his face, that ignorance, unbelief and rebellion of men, that might justly procure the with holding all streams of mercy from them, and the present giving them up to a reprobate scence, and to Satan, and so destroying them with his sorest judgements, that still through Christ they are preserved alive, patience, mercies, means, and some light and motions of spirit are extended to lead them to repentance, Rom. 3.10.22. and 2.4, Col. 1.18 20. Psal. 75.3. And to those that through his grace, are brought in by repentance, and faith to Christ, to take of their following evils, to cleanse and purify them to conformity with himself, and to bring them to his inheritance, 1 john 1.7. Eph. 5.25, 26, 27. Heb. 9.14.15. but to proceed a little further, and consider something in this business, shadowed or typed in the jewish high Priest (and in a sort Priests and Levites also) who was to bear the names, and also the judgement of the Children of Israel upon his heart, Exod. 28.29, 30. To bear the iniquity of the Congregation, to make an atonement for them before the Lord, Yea, the offerings fore offered, were given them to eat before the Lord, Levit. 10.17. Yea, to bear the iniquity of the Sanctuary, and to keep the charge of the Lord, Numb. 18.1.4. And to do the service of the Tabernacle, and so not the Children of Jsrael, But they to bear the iniquity of the Children of Jsrael, Numb. 18.22, 23. Now what bearing this was is to be considered. Was it that the high Priest, and Priests should have the sins of the people imputed to them; and that they should be counted sinners for or in stead of the people, and suffer the punishment the people should have suffered, that so the people might have an escape. I believe no such matter, and yet it was thus with Jesus Christ; when he was made flesh for us: But sure there is another understanding of their bearing the people's iniquity, and judgement, and yet nothing is therein shadowed, but what in the truth of it is found in Jesus Christ our great high Priest also, if translators of as great skill in the Hebrew, as Mr Garner in the Greek, may be trusted, they say, the word to bear, Leu. 10.17. is to bear or take away; and that the Greek translateth it that ye should take away, but whether they be credited or not, do not the word themselves give forth such a sense, Num. 18.22.23. Neither must the children of Israel henceforth come nigh the Tabernacle of the congregation, lest they bear sin, and die, but the Levits shall do the service of the Tabernacle of the congregation, and they shall bear their inquity: It shall be a staiute for ever: Now I pray what bearing of iniquity was this, but a taking away of their iniquity, by ministering about, and ordering the holy things, burning incense offering the Sacrifices. etc. (which the people were not betrusted to do) that they might have God's Ordinances, and presence therein, and mercies, etc. continued to them? And how should the high Priest upon his heart bear the judgement of the children of Israel before the Lord continually Exod. 28.30. but in tender compassion and love to them, and care for them so to minister in their behalf, etc. And now is not the truth of all this found in our Lord Jesus Christ the great high Priest, is not he the minister of the Sanctuary, or holy things, and of the true Tabernacle etc. Heb. 8.2. the perfumer of his people's prayers, & services: Are any left to approach to God, or do any thing in their own strength, or name? Is not all that is born of the flesh, flesh, John 3.6. & shall not all flesh whither? Isay. 40.7.8. And is not Jesus Christ our high Priest, full of love, compassion, and faithfulness, Heb. 3.2. and 4.15. and 5.25. and is not he the Mediator between God and man 1 Tim. 2.5., and the advocate of believers 1 John 1.1. and is he not able to save them to the utmost that come to God by him (or as in this Heb. 9.28. that look, wait for, or expect him) seeing he ever liveth to make intercession for them: Now the Apostle treating of the high Priesthood of Christ, and mentioning types in this chapter, and showing the truth of all to be in Christ, where shall we find the truth of these things typed that have been mentioned about the Scape-Goat, & the Priest bearing or taking away the sins, and judgements of the people in those respects , if not in the 26, & this 28. verses; and so I charge not M. Garners sense here with falsehood, but imperfection, I fault him, not for saying, the death of Christ, and his offering, as it is for propitiation and ransom is heerment, but for his putting in only, and so limmiting it to that only; where as it appears plainly by the whole chapter, here is more meant. But now I will view his second affirmation; It is not in such general words, as the world, all men, etc. for which view the words again, Heb. 9.28. So Christ was once offered, to bear the sins of many, and unto them that look for him shall he appear the second time without sin unto salvation; mind it saith he, and so I pray let us; it is not said he, was once offered to bear the sins of many, and he shall appear the second time to them, or to those many, without sin unto salvation; But unto them that look and wait for him, as a special culled out of the general, and is not many, here then as general a word as the world of mankind or all men: Let us a little mind the word many, as it is here used and see; Enough is showed in the opposed Treatise, chapter 3. page 22. chapter 8. page 48. and chapter 14. page 76 if compared together, that is not at all answered by him: And though the word many in divers places have a twofold sense, one larger, and another more special; and in such places, I did not parallel it with such general words, as all men, & every man, when spoken in the largest sense, yet in some sort and respect I did and do, Rom. 5.15. through the offence of one, many be dead: and verse 19 By one man's disobedience, many were made sinners: And is not many here all and every man that had being by propogation from Adam, Psal. 29.3. The voice of the Lord upon many waters (are not the waters peoples, multitudes, Nations, and tongues Rev. 17,15.) now doth not his Kingdom rule over all Psal. 103.19. and 66 7. and 119.89.91, and is not many here as general a word, as the world, or all men. Micah 4.3. He shall judge among many people, surely whatever be in the first fruits, when this is completely fulfilled: It will as large as that in Mat. 25.32. etc. and is not this as large, and general, as all men, Dan. 12.2. many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt, surely what ever first fruits of this may be in the call of the Jews; and though here be a word not usual in such a business, as many of them; for which also a reason might be given; yet by our Saviour's saying, Mat. 13.42, 43. It appears it will be as large, as that John 5.28, 29. so that if plentifully appeareth, the word many, is often as general, as the word all men: But that I may do M. Garner no wrong I will a little further consider the word many, because it is diversely used, and so let us consider it; First, It is sometimes used, with a special limmitting, and restraining word, singling out from others, and pointing to some special, and this sometime to the better part as John 1.12. As many as received him, opposite to the residue that did not, and So Revel, 3.19. and 13.15. yet here it signifieth all of that sort: and 2. Some times to the worse part, as 2 Cor. 2.17. Mat. 24.12. Secondly, the word many is some times used without any such word, and then it is always general and larger, though sometimes the twofold business mentioned, carries too a twofold sense, one general, and the other more special, as is shown in the opposed Treatise, and some times one business mentioned, and then it is as general, as all men, as in the place quoted. But the word many, used without a special limmitting word, is never used opposed to the greater number, as Master Garner would have it. But it is used as opposed to the fewest, and smallest number, Mat. 20.16, many are called, but few are chosen, and so Mat. 22.14 compare with Esay. 45.22 23. Thirdly, the word many, is used as a general, out from among which, some special are by degrees called; and so it appears evidently in this Heb. 9.28. to bear the sins of many, there is the general, and he shall appear the second time without sin unto salvation, unto them that look for him; there is the special called out of the general, for he shall appear to the residue also, though to their terror, for denying him that so dearly bought them; and so, many, thus used, is both as general and large, as all men, and serveth to amplify the word all, and showeth it to be a great and large number; though reason also might here be shown, why it's rather said many, then all. So that Mr. Garner hath changed this Text, in saying Christ's offering etc. is not expressed in it in such general words, as all men etc. is: And overthrown his whole business in calling this place for his help against the truth; where as it, with the whole chapter, justifieth the distinctions, yea, and the doctrine he opposeth. 7. I pass by his gross abuse of 2 Timothy 1.9, 10. that he might blast the distinction, that where the Apostle speaking of the manifestation of the grace of God in the appearing of CHRIST, saith of CHRIST, that he hath abolished death, and brought life and immortality to light through the Gospel, he put it in thus, and is then made manifest in the hearts of those to whom Jesus Christ appeareth, abolishing death, and bringing life and immortality to light, page 11. I hope he is not of their minds, that confess not in their hearts Jesus Christ, the Son of the Virgin Mary to be the Christ, and to have once died, and to be risen and a live for ever more; but fancy only, a spiritual being, and frame in themselves to be the Christ, and so to be now dying, and bearing their sin in them, and to be rising in them yet, here he flies the Scripture language, and speaks their language, so as at least, making the fruit the foundation; I should have looked that grace, or the fear of God, would have kept him from such altering the words of the Holy Ghost: But because every Reader may discern this alteration, if he loo●● the text, I pass it. 8. Last of all, he comes to oppose the distinction that putteth difference between the Redemption, life, and justification that is in Christ for men, and the same upon, or in men, through the enjoyment of Christ: And this he doth from page 11. to page 24 in all which he seems to wrest the several Scriptures from what they say about the same: But all he hath said doth not discourage, but encourage men still to distinguish, and put great difference between the redemption etc. in Christ, and the same (mark what I say not another, but the same) upon, or in men, through the enjoyment of Christ: for surely I believe; 1. It is a Redemption, life, etc. in him wrought for others, he was never in bonds or death for himself, but for us, and our sins; but it is a Redemption etc. in us, given from another even him who was free, when we were in bondage: Rom. 4.25. Gal. 1.4. and 4.3, 4. John. 12.24. Rom. 1.5. and 5.11. 2. It is a Redemption etc. in him, which he by virtue of his ownblood and Sacrifice hath obtained, in and by himself, Heb. 9 12. But it is a Redemption in us, obtained by no virtue of ours, but by him, and in receipt of him, by an unfeigned believing on him: Ephes. 1.7. Rom. 5.1, 11. Acts 10 43. 3. It is a Redemption, life. etc. in him as in a fountain and cause, and that immeasurably all fullness in him, Psal. 36.9. John 1.14. Col. 1.19. and 2.3, 9 But it is in us, as a receipt in a vessel, and though springing, yet both receipt, and spring, but a fruit of that of which he is the cause, & in us according to a measure, Rom. 9.23. 2 Cor. 4.7. John 7.38, 39 and 1.16. Rom. 12.3. Ephes. 4.7. 4. It is in him absolute perfect and complete, in soul and body Heb. 7.1. and 8.1. 1 Pet. 3.22. but it is in us but as a first fruits, we still waiting for the Redemption of our body, and the complete conformity to him, Rom. 7.24, 25. and 8 23. 1 Cor. 13.12. 1 John 3.2. Col. 3.4. 5. It is in him first, and that as a preparation for us, before we partake of it: Col. 1.18, 19 20. Prov. 9.1, 2, 3. Mat. 22.1, 8. But it is in us after, when we by grace are brought into him, Ephes. 2.1, 8, 12, 17. Col. 1.13, 14. 6. It is in him, as a gift in a giver, God the Father gave him, John 3.16. And God hath given us eternal life in him, so that this life is in Christ, 1 John 5.11. and God is making known, tendering, and giving this life by the Gospel, in which he hath set forth Jesus Christ to be the propitiation for remission of sins, though unbelievers receive it not, Rom. 3.25. John 6.32, 36, and to speak after the manner of men; It is in him, as a gift in, a Will, in 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 means that they might know, seek, and receive the thing itself) 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 choice fruits, and the Redemption, life, and justification itself that is eternal; he according to the Father's appointment, giveth to those that believe on him john 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, john 1, 12. and 17.2. Ephes. 5.14. Rev. 2.10. it is in us as a receipt that we have received, of, in, with, and through Jesus Christ, in the receipt of him: john 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 believe in him, & so whether men believe in him or no, set forth that men might believe; Rom. 3.24, 25. john 1.4, 5.7. 1 john 5.11, 12. neither doth any man's believing make it the more in him, nor any man's unbelefe make it the less in him, who is always 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 took, 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 God's account, till by grace, they be brought to believe 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 real translation and change (not in Christ but) in them: from the power of Satan and darkness, unto God, and the Kingdom of Christ, Acts 26.18. Col. 1.23. from children of wrath, to be children of God, Ephes. 2.1, 22. from darkness to light 1 Peter 2.9. from death to life, 1 john 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 yield Jesus Christ the pre-eminence 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 view 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 afraid of the light in the text; for what if the Apostle speaking of the receipt 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 than 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 etc. as Scripture affirmeth; besides it is not affirmed of them that believed, 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, & complete 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 believe, and so receive the same; and these receives propounded, as an encouragement to them, as in 1 Tim. 1.11, to 16. the Apostle first mentioning the Gospel, verse 11. and then showing what a great sinner he was, and yet received mercy, verse 12, 13, 14 he than layeth the foundation for others, and that in general, 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 believe, etc. verse 16. even so here in this Rom. 5. having shown the rich grace received in such believing, as in which the atonement is received: verse 1, 5, 11 he both layeth, 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 speaks not there so applicatively Christ died for us, much less as Mr. Garner would have it for us, who have received the atonement, and enjoy it in ourselves (for such if such before his death he needed not to have died) But he speaketh indifferently, and undeterminarly in general and at large, and that truly, Christ died for the ungodly, verse 6. and then his explication is suitable, in which he setteth forth the disease as general, and opposeth the remmedy to it as general, verse 12. yea, surpassing the disease; and then he comes to distinguish between the remmedy, and the receipt of the remmedy, verse 17. for if there be not grace, and the gift of grace, before receipt, there can be no receipt: 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 reign in life etc. and then the Apostle gives a ground of all he had said in this business, verse 18, 19 in which the extent of the foundation, and distinction between it, and the receipt, or the truth of it before receipt, and the effecacy in receipt, is held forth in: verse 18. read it in what translation you will, and take the text only, and forbear the words added by translators to supply the sense though it's true enough according to the sense in verse 12. to take them in) and it is thus likewise then (so B●za, and our former translation, or therefore, (so the Romists, and our latter translation) As by the offence of one (or one offence) unto (or one) all men to condemnation, even so by the righteousness of one (or one righteousness) to justification of life. Three things are here to be noted about both condemnation and justification, and so in one. 1. Note, by what condemnation came in, and that is expressed to be by the offence of one, one Adam a public man, the first public man, or the one offence (which contains all from the receipt of the Serpent's suggestions, to Adam's conviction) of that one man, and this express, verse 12, 15, 16, 17, 18. 2. Note, how this faultiness and condemnation, came on the individuals, and that both here and elsewhere in the Scripture is shown to be, not in the first place, as they are individuals and particular persons, but in regard of their nature, and as they were in that public man (in whom they were all made righteous, Eccle. 7.29,) who was to stand, or fall for himself, and all that were to come of him, and so in his sinning, all sinned, and in his conviction all were convicted, and death coming upon him, came upon all, and this without the personal knowledge, will, motion, or act of any of the individuals, that were to come from him; and yet so nearly, really, virtually, and effectually, that none can come forth by propogation from him, partaking of his nature, but they partake of this sin and misery, verse 12, 14, 17. 3. Note, on how many of mankind, how many that came by propogation from him, or that were to come, or were included, in that nature this sin and death passed, or were condemned in that condemnation, so, as it did so reach to them; that in partaking of that nature, they necessarily feel it; and that is express all men, verse 12, 18. Now for the dissimilitude between a natural and spiritual man, and the excellency of the spiritual above the natural, it is elsewhere shown, 1 Cor. 15. and for the superaboundding grace in the righteousness of the Lord the quickening spirit, above the offence; and this condemnation it is mentioned, verses 16, 17. so that in this 18. verse, 1 for justification, we are to note, 1. By what it came in, and that is express, by the righteousness, of one, even one man, the second or last public man, the Lord Jesus Christ or by one righteousness (which contains all that whole obedience, from taking our nature, suffering, & dying to his resurrection, & sacrifice offering to God) of that one man v. 15.18. 2. Note how this justification was one (or unto the life) of men; and that was not first on the individuals, as they are individuals and particular persons; but in regard of their nature the second public man had taken, and so did undertake for that nature, and so for the first Adam, who was but one (though both male and female) public man; when this business was at first undertaken, and so for all that issued, or were to issue out by propogation from that first man, he undertook: And so the justification or restoration of life came on, or reached to, or was for them in the public man, in whose person, in regard of the nature taken, and cause undertaken (in whose dying for them, all died 2 Cor. 5.14.) this justification of them, was of their nature for them in the public man, and so without their personal knowledge, will, motion, or act, and yet so verily, really, virtually & effectually as that all shall partake of some fruits thereof, that are found in that nature; and none can by a new birth be brought into him, & partake of his divine nature, but they necessarily therein partake of the choice fruits v. 16, 17. 3. Note for how many, or unto how many of mankind this justification in the public man is, and for whom this life is, and to whom it so reacheth, that in coming in to Christ they shall partake of it; and that is expressly said all men, verse 18. & this affirmed with a word explicating, comparing and confirming the same, yea, making the first proposition the ground and pattern, measure and way of understanding the second proposition, in all the three former particulars noted; even so by the righteousness of one, unto all men to justification of life. Thus is the foundation said & explicated, v. 18. and then in v. 19 he brings in with it the manner of the receipt, in which the distinction. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous: Is not this now apparently brought in; first as a proof of the former, that all sintned & fell in the first public man, in that all that partake of thanature, are sinners: & secondly, as one explication, that as all sinned in the sin of the public man; so by coming to have being from him, such the power of that disobedience of his, that they are conceived and borne in sin, made sinners in their own particular persons, in their partaking of that nature by coming forth from him. And thirdly, these are many, that is, all virtually in him, which are many: and personally in themselves, all that have being from him, which are many, also; and is not here a distinction intimated in the change of the phrase, between sinners on whom condemnation came in a public man, and sinners so made in their own persons, & so under condemnation personally and is not this proposition set for explication of the following proposition, so by the obedience etc. as a proof of the truth and effectualness of the Justification in Christ for all men, in that all men, in that all that come into him are made righteous, and also an explication, that as Justification is effected for all in the public man, so by a new birth being made one in him, they in their own particular persons are made righteous in, and through him; and also it pointeth out these to be many also, even as virtually all mankind were made righteous in him, which are many: so all that through grace are brought to have being in him, those and only those are made partakers of this justification in themselves before God, and so are made righteous in their own persons, in and through him, and these are many also: And yet because men were first made righteous in Adam, and fallen in him, before recovery and Justification was wrought for them in Christ, and because men have a first birth in coming forth of Adam, and bearing his Image, before they have their new birth; and come into CHRIST, and partake of his righteousness, and because all that are come forth from Adam, have therein been made finners; and also come forth from Adam (yea, even of them that after may yet) are not come into Christ, and so not made personally righteous in, and by Christ: There is another change of a term from where two shall be; by one man's disobedience many were made sinners, so by the obedience of one, many shall be made righteous, which clearly holds forth the distinction, between the atonement and Justification completed in Christ for men, as verse 68, and the receipt thereof in believing men, mentioned verse 11, 17. and that the former is larger than the latter, and overthrows Mr. Garners confounding and confused doctrine, that by necessary consequence, denieth the new birth; and that one sort of men did fall, or were made sinners in the fall of the first Adam; seeing they were, if his doctrine be true always partakers of righteousness and justification in themselves before God, and so could at no time be condemned by him, nor need any new birth, as much as he denieth any redemption, atonement or justification to be wrought in Christ for the other sort of men, and both these are a like true, that is to speak right; both false; nor can be proved by him: But these things are plainly shown in the opposed Treatise where this place is opened in chapter 8. page 41, to 49. which he hath not answered as (by his pretence as a Christian) he ought to have done. But he hath two reasons he saith to (deny the words, and) manifest his forced and corrupt sense: his first reason is, That the justification here mentioned, is that which standeth in the highest degree in opposition to condemnation mentioned in the same verse; and this I grant, and it needs no denial, for that is the condemnation which was of the public man, and of all in the public man; out of which yet there may be an escape by coming into Christ, and so this justification is of the second public man, and of all (nor of any but) in this public man, of which many may miss by unbelief, not coming into him, and this suits something with that Rom. 3.23, 24 neither are believers spoken of in this 18. verse, but in the 17, 19 with clear distinction, mentioning receipt, and so this verse for justification in receipt, to be parralleld with Rom. 3.26. and 4.5. and 5.1, 2, 3, 4. is grievously abused, seeing faith or believing is in them expressly mentioned, and not so here. His second reason is from the application of the Justification here mentioned, unto the persons here mentioned, verse 17. but this is but a devised and fraudelent reason, for none denies that Believers do receive even this very Justification, and are partakers thereof in themselves before God; but what were they before they believed, or what are any other that yet believe not? What saith the Scripture John 3.18, 36. 1 John 5.12. and this Justification in verse 18. is not limited, as in Christ for no more than those that had it in themselves; nor is it affirmed, that all unto whom this Justification in the public man did reach, should be eternally saved any more, than it is affirmed of those to whom the condemnation in the public man did reach, that they shall be eternally damned: But as all men as soon as they have being from Adam, are in themselves sinners, so, so many as come to believe in Christ, are then made righteous in enjoyment and not before, verse 19 chapter 4.21. And so speaking of righteousness in life, he applies that only to them which receive abundance of grace, and of the gift of righteousness, verse 17. which clearly holds forth the distinction. But his way of proving is weak and fraudelent also, like his reasoning first he faith, this Justification etc. is in verse 15, 16.17, five times called a gift (it had been well he had minded in this gift, the distinction between grace, and the gift by grace, and between this gift, and the receipt; mentioned in those verses) but what should this infer, do they that believe Jesus Christ to be the Saviour of the world, deny him to be the gift of God; or faith, yea, or any mercies extended through him, to be the gift by grace given of God: yet he cannot prove, that all that God giveth any, is by them received; the contrary appeareth John 6.32, 66. But it appears he knoweth the original; that the free gift came, mentioned verse 18. is not the text but the Translators words for supply of sense put in. And yet secondly, in his way of proving, he hath put in judgement came, page 16. and three times urged grace came one; with an exposition, came gloriously and powerfully upon them page 16. and once with an alteration, cometh, for came, present for preter-perfect tense, page 19, 20. And to make a right or full Babel, or confusion of all distinctions, he maketh the gift came upon all men, and many shall be made righteous, all one page 19 To what purpose did this man fly so to the original, page 40, 41. seeing here he maketh no account of it; but for his own purpose lays additions for foundations, though to any unprejudicated, it helps him nothing at all; seeing that whatever came on any in a public man, it was at once and first, but the receit thereof is after and by degrees, and now by one, and then by another; so that the distinction remains in and with the Text sound again in page 21. he refers his Reader to his after say about 2 Cor. 5.19. for his clearing that place from proving the distinction, but there he hath not done it; and how he eclipse the quotation to leave out one verse, to hid that he opposeth, for it is clear, 2 Cor. 5.18, 19 for in these two verses is express, that God was in Christ reconciling the world to himself, verse 19 and that some of the world he hath reconciled to himself by Jesus Christ, verse 18. there is a reconciliation wrought by God in Christ verse 19 and a reconciliation wrought by Christ of some men from the world unto God, verse 18. for proof and clearing whereof, enough is said in the opposed Treatise, chap. 13. page 66, 67. and Postscript, to all which he hath answered nothing; though that said, both prove the distinction, and overthrow his after saying; 1 John 5.10, 11, 12. this place is abused by him, page 21, 22, 23. to hid the distinction with his conceptions; but let the place itself be veiwed, verse 10. He that believeth on the Son of God hath the witness in himself, he that believeth not God hath made him a liar, because be believeth not the record God gave of his Son; is not here a clear distinction between a record given of God to men, and the receipt thereof by men; And again concerning those men to, or for whom the record is given, some believe, and some believe it not; is not here another distinction, and mark that he saith not, that he that believeth God or his say or testimony, hath the witness in himself, for he may yet be short of that, though he shall do well to take heed to that record, as to a light shining in a dark 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 believeth on the Son of God, that through the grace seen, and believed in the record, is overcome to believe, or depend on him for eternal life, as Rom. 5.8, 10. Acts 18.27.) he hath the witness in himself, 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 believeth not on the Son of God hath made him a liar, for if a man believe God his saying, or the record God hath given of his Son, though he yet want light, and power for a through and unfeigned dependence on him for eternal 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 daystar arise in his heart; God will not charge him with this great sin of making God a liar: But he doth well, and shall in due season experiment that light and power that will enable him to depend on Christ, and build on him, Isay. 40.31. and 49.23. and 50.10. But he saith, He that believeth not God (and believeth not his record) hath made him a liar: And why is he charged with so great a sin, is it because there was no truth of good in the record for him, nothing in Christ for him, fare be it; no, it is because he believes not the record God gave of his Son, as 2 Thes. 2.10, 11, 12. verse 11. and this is the record (that God hath given of his Son, that God hath given to us eternal life (is not here the gift) and this life is in his Son (is not here he in whom it is, and where God hath given it, and put it for us that we might have it) so that here is the gift distinctly, and is not the receipt as distinct in verse 12. He that hath the Son hath life, and he that hath not the Son hath not life: Lo, is not here the distinction again between believers and unbelievers, is not the having the Son, the believing on the Son, John 1.12. and have not such believers, the witness within them, and eternal life, John 3.18, 33, 36. and is not, the not having the Son, the not believing on him, John 1.11, 12. and are not such destitute of eternal life; and that not because it is not in Christ for them; but because they believe not on him, John 3.18, 19, 36. And he that believeth not to day, and so yet hath not the Son, may he not believe to morrow, and so have both the Son, 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 receipt: and Mr. Garners hover about, as a afraid to look in the text, affirming some part of the truth which we deny not, that he might deny some part that we confess; hath hurt us nothing. Lastly, whereas he fears 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 believe spirits to be persons, and I do not believe Justification to be in Christ for the fallen Angels, not for all, nor for some of all sorts, nor for any one of them: and likewise, though I said, and writ for men, yea, for all men, while they are no worse than 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 door 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 something worse than men, reprobates sons of belial etc. yet they are persons still, as I have shown in the opposed Treatise, chapter 11. page 56 62. It is not uprightly or fairly done, to alter and change men's terms and phrases when he is dealing with them: But let the terms 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 applied unto redemption, Justification, Salvation and the like, they do properly signify by, or through Christ; and holds forth unto us a real, 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 subtlety and fraud in his positions and terms before, I should marvel much at this. Why he puts down his business thus, That these words in Christ, when spoke of, or applied unto redemption etc. will he grant it concerns 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 proofs, and speaketh fraudulently. 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 do receive it, john 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 yield this, he unsaies the whole scope of his Book: If not he, speaks subtly, and his proofs 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 Son, and so not limmitting to particular words, but minding the person of Christ; and so in Christ, in jesus Christ, in his Son, in him, in whom etc. are all one, which by his own practice is granted; therefore let not his Reader be dazzled with his singling out words. Why doth he say the words, in Christ, so applied, do properly signify by, and through Christ, If he mean it of the work which he only in himself in his own personal body, and by himself did accomplish and complete with God for men; and of that fullness of power, authority and grace he hath received in our nature in his own person, that he may govern and dispense, than he speaks untruly; for though by and through be true, and good words, and included, yet in him, is the most proper term, when we speak of that in himself, and so used by the Holy Ghost john 1.4. 1 john 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 Zion, 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, etc. or for any so coming in, to be built upon: & denieth him to be a door 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 door of life against them: but if he mean it of the virtue and power of this redemption & life in Christ, in the fruits thereof in●dened to men as the preservation of their lives, and mercies vouchsafed to lead to repentance, john 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 himself, and so have not justification etc. john 1.5 9, 10, 11. But this sense holds not with his business, 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 believe in him: And this being his meaning, his saying that, IN, doth properly signify by and through, doth give cause of suspicion of ignorance and of error. First, of Ignorance, for this redemption, Justification etc. is not received in the receipt of some discoveries or operations only, but in receipt of himself: The Scripture beareth witness of him, and that which is in him, john 5.39. and so doth the holy Spirit also, john 15.26. 1 john 5.6, 10. and the faith of the Spirits working looketh on him Zach. 12.10. Phil. 3.7, 8, 9 Believeth on him, john 3.36. and so receiveth him. john 1.12. and he, even he himself is the Believers righteousness, Jer. 23.6. and life, Col. 3.4. made of God unto them, whom he hath made in him, wisdom, righteousness, 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 john 5.12. So believers have their life in him, and in the very having of him, Ephes. 1.7, 11. whence their whole confidence and rejoicing 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 error, for in receipt of this redemption, besides the faith and hope in him, which it effecteth; it doth work in the believer in all his faculties, powers and members, melting and softening the heart, renewing the disposition, and conversation, and so redeemeth and saveth from the pollutions of the World, the tyranny of Satan, hardness 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 believers faith is justified to be unfeigned and lively, james 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 thankful 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, remains dark and boubtfull. 5. Why doth he say the words hold forth a real etc. enjoyment by those of whom the things are spoken: what meaneth this? Doth any deny that when the redemption of Christ etc. 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 business, for it was in him before they received it, and there is more in them, than they are partakers of, in themselves, though by faith, they have it in them, and so his saying, a real, glorious and sure enjoyment, which they have of redemption, Justification, and salvation in Christ is good, and true of believers; if understood of having it by faith in Christ: But if this real, glorious, and sure enjoyment in Christ be understood, according to his drift, to confound the distinction, and as he expresseth, and explaineth himself, 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, than his saying is not Scripture-like, nor savouring of the spirit by which the Apostle speak, who acknowledgeth all fullness of redemption & justification and life in Christ, & that by faith they had all in him, and were complete 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 Sons, yet it did not appear (they say not what we are, but) what we shall be: 1 John 2.2. And that they were carnal, and though the spirit alive, yet the body dead: and that they had the first fruits of the spirit, and waited for the redemption of their bodies, Rom. 7 14, 15, 24 25. & 8 2.10 23 such high flown speeches of glorious partaking in themselves of all that is in Christ for them would more believe such as Himmeneu. & Philletus, that say the resurrection is passed all ready (they enjoy all to be enjoyed) 2 Tim. 2.18 But to pass 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 signify and hold forth then? Doth it not signify 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 witness to this, and doth not the opposed Treatise testify 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 shuns he the light, and seeks to carry away his opinion in the dark: 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 Gospel, and calling men thereto, is for no more than 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 real 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 knows who once said thus, so all his writing testifies this to be his meaning, in his own often expression of his business, 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 than the latter, and so his Babel of confusion, on which he hath walked through his Treatise, is confounded, in that is shown 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 entitled, 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 business; 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 brief view, and answer accordingly. THE SECOND PART. AND so as he includeth me in answering Mr. Lamb. This I find all the way, that he chargeth me with putting on many Scriptures a corrupt sense, which if I had done, and he 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 ways he hath taken to prove that sense corrupt, and so whether it stand good, or not. The whole drift of the Treatise was to testify 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 himself a ransom 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, goodwill, and favour of God, did taste death for every man, and so gave himself a ransom to God for all men and so is become the Saviour of the world, and the propitiation for the sins of the whole world: This is the sense, as the Holy Ghost hath left it for me, in express 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 expressed in that opposed Treatise, Chap. 1. pag. 1. And all the five first Chapters with the Distinctions in them then used to clear the stateing of the question, shall now remain, (as this Opposer calls them) so many proofs, to which he hath said nothing, to show the abuse of any Scripture, or weakness of any proof, as he that reads that Treatise and seethe what is said may know, and then the sense is opened and affirmed by plain Say of Scripture, without any exposition, chap. 7 which neither he, nor Mr. Knoles is able to do for the corrupt sense and contradictions of Scripture which he in many places setteth down. After that, the sense is proved six several ways by the Scripture manifestly, which he hath not showed the least weakness in; and this from chap. 8. to chap. 19 And then again by six several arguments, chap. 20. which he hath not so much as meddled with: And then again, by his several proofs, which also (unless three or four expressions in answer of Mr. Lamb's 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 he writ to the Churches, that the most weighty reasons etc. were fully and clearly answered, which is true of never a one, and but very few (of the weakest also) meddled with: But now as the sense is, not only in, but the very say 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 died, 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 Son Christ, when it is God that saith or doth it; And when it is his Son, of or to whom he speaketh, or doth; how must we 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 mark 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 he is excepted, that did put all things under him (that is, as is said, God only is excepted from being put Under) and mark that he saith, when he saith; that is, when the Lord God saith, and when he saith it of his works concerning his Son; he saith not, when men speak of Christ, no, nor when his servants speak 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 he saith it of his Son, he hath put all things under him, there is nothing left out; nothing excepted, but God himself: and is not here a rule from as good and skilful a Teacher, and one that can tell the mind of God in the Scripture, as well and better than Mr. Garner; so that if it be Gods say, and that of his Son, and his works 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 works were wrought; and so when in the words following, he speaketh about his love to men, whose nature Christ took, and so became lower than Angels for a time, and saith by the Spirit of God, of the works 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 died not for, but only himself, 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 speaks of his Son, is affirmed of his works in Joh. 1. from 1. to 12. where we have three universal ties of the works 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 joh. 5.11. So from the beginning it was 1 joh. 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 darkness, and the darkness comprehended it not; were not these natural men, and unbelievers, and is not Christ in whom this life is; and this life proceeding from him witnesses of That All men through him might believe, vers. 7. And is 〈…〉 affirmed the true Light that lighteneth every man that cometh into the world, vers. 9 And is not that the Word that was made by him, and in which he 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 own, 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 extension of light there thorough to men is treated of, But now for receipt, 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 privilege) to become the sons of God (it seems they were not so before) even to them that believe on his Name, etc. And is not this [As many] another universality, even all and every of them, that by a new birth believe on Christ; so then here in the beginning of the Gospel, yea, in the beginning of the first relation, revelation and declaration thereof, after the personal 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 Son, 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 himself. 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 privileges of sonship 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 Son himself, whose the privileges are, and who doth communicate them to All that receive him, and so in him, are made sons; neither is eternal 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 etc. were right, nor is life said to be in Christ for the beasts, fowls, nor his light to shine in them; though they be preserved by him for man's 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 showed 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 general, and plain propositions, when spoken by God, and of Christ; and the great works of God in and through Christ, when applied to all creatures, as creation, preservation, ruling; when applied to men, as making them righteous, convicting, or condemning for him, when fallen, working a restoration for them in a public man, as they fell, and were condemned in a public man, extending mercies to testify his goodness, and lead to repentance, appointing once to die, the raising of them, and bringing them to Judgement; And when applied to believers, regenerate and new borne men; as the forgiveness of all their sins, renewing their nature, interessing them in the privileges of Jesus Christ himself, giving them eternal life; yea, and that in glory ●aigning with him after the Resurrection: All, and every, according to that mentioned, and to which in speech applied, admits no exception, no not of one, but God, and Christ himself; yea, Mr. Garner confesseth in his margin, 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 shows when, where, nor on what occasions, nor shows 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 God, and his making, preserving, showing favour too; and judging of them by Christ: And so nations, as well as world, when so spoken of in indefinite affirmations admits no exception of any, but God in Christ, as Act. 17 24.26 21. Psalm. 86 9 Where of all nations that God hath made, it is affirmed that they shall come and worship before him; And is not that by virtue of the ransom Christ hath given for them as Esay 45.23. Phil. 2.7.11. which explicates Joh. 12.32. And there is a reason (fit for faith, and better than All Mr. Garners contradicting reasons of unbelief) Psal 86.10 For Thou art great, and dost wondrous things, Thou art God alone. These, and all such like places are so to be understood. But now if the word World be spoken of by God, with reference to some times, as the world that then was and perished by water; the world that now is, and is reserved unto Air; The world to come, we understand it accordingly, yet as generally, and largely, as the words so spoken will bear suitable to God: And so when nations are spoken of narratively in respect of some things past, or prophetically in respect of some things to be after done, and yet in time also, we understand it accordingly, yet in the largest sense the words so spoken will bear. But now when God speaketh of All men, All nations, or the world, concerning the Babylonian, Persian, Grecian, or Roman Monarchs', we have no ground, not reason to understand it so largely, as when he speaks of Christ, much less when vain men, or weak men, speak of all men, or the world: yea, even Gods Commands to his servants, to preach the Gospel to every creature, and in All the world, we understand not in so large a sense, as when God speaks of the person of Christ his Son, and his works by him; but then, by All men, every man, The world, we understand All where they come, one or other of his servants from age to age; And this is an usual thing in Scripture and among men. To call a part by the name of the whole, as the Church in such a house was but a part of the Church in Rome, Rom. 16. And that Church but a part of the whole Church which is but one, and the calling a part by the name of the whole, doth not deny the being of the whole to Annihilate the residue; and limit all to that part: But the being of the whole gives ground of truth for so calling the part by such a name; And so that Christ died for All. A good ground for his Servants to preach Gospel too, & pray for all where they come: But their so preaching, and praying, is no limitation of the death of Christ, to have been for no more than they so preach to, and pray for. And so that God made all men righteous, that all sinned; that Christ died, and gave himself a ransom for All; that all must die, rise, and come to Judgement, is a good ground to say to any sort of people, God so made you ye have sinned, Christ hath died for you, etc. or for any to say, God made u● etc. But against the limiting these things to such applicatory speeches as is showed full enough in the opposed Treatise in the 5 and 11. and 12. and 13. Chapters at large, which remains unshaken yet, and may serve as to show the vanity of Mr. Garners bringing in the divers acceptations of the words, Every, or All, pag 41 And the World, pages 62, 63, 64, 65, 66. And the whole World, pages 95, 96. so far from the business to give a right understanding; and fitted to blind the eyes of the Reader, and to make him believe he seethe that which he seethe not. And this already writ, with that in the chapters of the other Treatise may serve both to answer all his book, and to show what that sense is which he calls our corrupt sense, namely, that it is no other, but the plain say of the Holy Ghost in, and about the foundation, and beginning of the Gospel of Christ understood, and believed in their own expressions, and according as the Holy Ghost expounds them, and wils us to understand them, as the words not of men, but of God, and as spoken by God of his Son Christ, and his great works by him, and so we understand, and believe, as it is written, 1 Joh. 4.14. We have seen, and do testify, that the Father sent his Son the Saviour of the world: And that Jesus that was born of the Virgin Mary, and suffered under Pontius Pilate, Mat 1. Joh. 18. Mat. 16 16. Is Christ the Son of the living God; Joh. 4.42. The Christ, the Saviour of the world; And that Joh. 3.17. God sent not his Son into the world to condemn the world, but that the world through him might be saved; And that to this end 2 Cor. 5.15. He died for all, And Heb. 2 9 By the grace of God tasted death for every man; yea, so died for all, that all died 2 Cor. 5 14. And that he risen from the dead the third day, 1 Cor. 15.4. and gave himself a ransom to God for all men, 1 Tim. 2 6 And is the propitiation for the sins of the whole world, 1 Joh. 2.2. And wils that this Gospel be preached to all men where his servants come, as a truth, that they might believe on him, Mat. 28.19. Mark 16.15. Joh. 1.7. And that whosoever believeth on him shall have everlasting life, John 3.16.36. And who so believeth not seethe not life, but abideth under wrath, John 3.18.36. Behold, the sense in the say of the Gospel; yea, the sayings themselves; And if any man could not conceive how these sayings should be right and true, yet it became him to believe them to be right and true, because they are the say of the Almighty God of Truth, concerning his Son Jesus Christ for us; and they are light, though our understandings be dark; and we do well to take heed to them, as to a light shining in a dark place, till the day dawn, and the day star arise in our hearts, joh. 1.4, 5. 2 Pet. 1.19. And not to prefer darkness before light, and count our understandings light, and his say darkness, and so with our understandings find follies, falsehoods, and absurdities, impossibilies of truth in his say, and so call them errors, and then go frame and fashion them (by wresting and cutting them to pieces, and forcing senses on them) to our understanding, and call that, The mind of God. But if M. Garner think the say of God are foolishness, let him know, that the foolishness of God (that men count so) is wiser than men, and will confound their wisdom one day, 1 Cor. 1.19, 20, 25. nor can he help it by calling these sayings our corrupt sense; Let all that desire to know whether in this I speak truth, read thorough that opposed Treatise, and see if these recited sayings of Scripture, be not the sense there testified, and by Mr. Garner, and Mr. Knowles called our Corrupt sense. But now I will note the ways he hath taken to overturn it, and that shall serve for answer, even the noting his ways, which are, THE THIRD PART. I. TO confound things that are distinct, and so to turn all into a confusion, by denying the distinctions the Holy Ghost useth, that so he may walk in the dark; cast a mist on the Scripture and not be espied, but this is shown, and refuted in this Tract before, though he use it all the way. II. By altering phrases and terms of expressions in the say he opposeth; this also is already shown, though it be still after done by him; so that in opposing such expressions, he fights with his own shadow, as he injures me in altering my exprssions. III. Slandering me and others of the same faith with me; setting me forth to hold that, which all my Treatise he opposeth is against; and that other of the discourse of the precious blood of Christ; and all the distinctions maintained against his opposition, is against: as that I have resolved on the question, that all persons ought to believe, that all their sins past, present and to come are pardoned: so he saith page 140. surely I am not so near to this, as his many expressions in his Book showeth him to be; I do not believe that God or Christ, doth so dispense pardon into the consciences of Believers in such terms, while they are in their warfare, for their faith to receive it in such an apprehension, it's cross to that in John 13.10. and 1 John 1.7. again page 141. That I determine that all men's sins (as they were imputed to Christ) are not pardoned in Christ (that is there is not pardon in Christ for them) as a truth to be preached to, and believed by all; which is in very deed his own opinion, but cross to all my say: Again page 142. That I affirm that nothing is required of any to make them partakers of remission of sins, but only faith to believe the report of the Gospel; and that I make faith to consist in a bare assent to the truth of the Gospel; and divers other here and there in his book, which any that read mine but with half an eye, may see to be so grossly false, that one may wonder that the Father of lies should prevail so far with such a man: But no wonder that in opposing the truth, he be left to walk in the same steps with those that have formerly so done, nor can he say, he did not mean me, for he includes me all the way; and so directs his reader to take it page 21, 26, 30, 108. surely these three former ways are sinful, evil and injurious carnal weapons. iv He passeth by all that is said by me in all the quoted Scriptures, to show the sense to be as the words import; showing the same from the very words in the text, and the coherence with the verses fore going and following, and other Scriptures speaking of like things: A subtle and uneven way bewrayeth conscience of weakness to answer, though stiffness of will to oppose. V He pretends to hold it unsafe and unwarrantable to take all expressions in Scripture, as simple undepending expressions etc. and professeth to consider well there dependency, page 3.32. and yet hath not done so, but himself hath flown from that close keeping to the dependency of one word, and place, and thing with the other that were with it, and before and after it, and places speaking of the same things which is done in the Treatise he opposeth; yea, he hath taken dependant words, as independent, that he might make a private and independent interpretation of them, as the word for in, 2 Cor. 5.14. the word Taste, Heb. 2.9. the word, taketh away, John 2.29. the word Love, John 3.16. and divers others as shall after be evinced, and who can free this from malice, so intimately to charge others, and from guile to go from his own profession. VI He flies some times to the original, as if he would cleave to the text, page 41, 42. and in Heb. 2.9. saith, that it is according to the Greek word to be translated pro omnibus non pro omni; oh how may we that are no Scholars be cheated by such great Clerks! what a difference is here between all, and every, between all of the nature of man, all mankind, for that is the nature in which he was made lower than the Angels, and every singular man; true it is our former translation in Heb. 2.9. is all, and so is the Romists translation for all, and so Mr. Beza translates it, pro omnibus (which is put in English for all men; but none of them so presumptuous to add, non pro omni, nor is there any such words in the text, he might have put it in a parenthesis; but greater Clerks then Mr. Garner say verily, the Greek word is in the singular number, and so is most rightly and properly translated pro omni; every singular man) and so our last translation, which Mr. Garner slanderously reproves, with his own proomni, is the word right and proper in that word every man, and he is not sincere in his profession of cleaving to the text; he doth not make use of it as he conceives he may colourably wrest it to his private opinion, for before this page 41. 42. he informs page 16 17, 18, 19, 20. takes words in Rom. 5.18. judgement came, and the free gift came, which are not in the original at all, nor in the former or latter translation, nor in Bezoar's translation, neither in Latin nor in English, (nor in Remists' translation) only some translators put them in, in a different Character from the text; some Judgement came, and the free gift came: some the fault, and some, sin; came, and some good, and some; the benefit, abounded, but all give them according to their conception, to supply the sense of other words, and note them not to be the text; but this man brings them as the text, and then comments and builds on them to make good his private opinion; oh how little regarded he the original here, or text in translation either! But as he did this before his pretence of cleaving to the original, so after you shall find him more grossly abusing the words, and say of the holy Ghost, which of such as believe, and receive the love of the truth are esteemed, understood, believed, accepted, and retained, not as the words of men (that may have failings and subtleties and want fullness of truth and force) but as they are indeed and in truth the word of God, which effectually worketh in them that believe, 1 Thes. 2.13. and is by them kept, John. 14.23, 24. his say have no wreathednesse or falsehood, but being all true and right, Prov. 8.7, 8. and 22 21. yea, the very words so to be accepted, Eccls. 12.10 But this man will first say his words, this Scripture in itself (& then mark his causion) and being wrightly understood, is most holy, spiritual, and precious, but having so said, he will give you a reason why they cannot be true as they are spoken, & then be proceeds to wrest and glisse them, as if in themselves full of equivocation, and absurdities, but in his gloss which he calls the mind of God, (page 165. line last) there is a precious truth; thus dealing with the Scripture as if he were expounding and applying, (suffer the rudeness of this expression) Jsops' fables, for a wise man, and a friend would hardly interpret the serious say of a wise prudent, judicious and faithful man so as he doth the words of the Holy Ghost; and if this appear so, is it not a degree of their sin that crowned him with Thorns, and then bowed the knee, & said hai, King of the Jews, but spit upon him, & smote him also, Mat. 27.29, 30 & though mockingly they adored him in the garments they had put upon him; yet they led him in his own garments to be crucified, verse 31. and what is it less, to magnify his say adorned with our glosses, and senses framed for and put on them, but to lead them in their own sense, the sense which the words themselves import, and wherewith they are naturally clothed, to be crucified, and made to appear as vile; as is in the drift of the greatest part of Mr. Garners discourse: But I will note here only, 2 Peter 2.1. and judge: 2 Peter 2.1. There were false Prophets among the people, even as there shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction: Are these the words of man, or God? Did Peter speak or write them according to his own imagination, conception, and supposal in a charitable judgement; or did he speak and write them according to the inspiration and motion of the Holy Ghost? If we take them the former way, we make them the words of a man, that may be failing and need help; if we take them the latter way, as they are indeed verily to be taken, 1 Cor. 2.13. 2 Tim. 3.16. 2 Pet. 3.2. than we take them as they are indeed the words of God; and so full of truth and certainty, and operation in them that believe, and so of themselves, if they may be believed, they do instruct us in divers things. 1 About the true Prophets and the false in former times, in this word But there were false Prophets, the true Prophets did not study, or invent that which they prophesied, nor speak, or write by their own will; but they waited & attended diligently what the spirit did signify, and so speak and write, as they were inspired & moved by the holy Ghost, 1 Pet. 1.11, 12. 2 Pet. 1.20, 21. and so the Apostles, 1 Cor. 2.2, 13. 2 Pet. 1.18. 2 Tim. 3.16. But the false Prophets lifted up their own understandings and exercised their own reasons, and finding as they conceived, absurdities and impossibilities in what the true Prophets by inspiration had said; they according to their conceptions, vented their own dreams, Jer. 23.26, 27.30, 32. 2. About the Teachers in times since the Apostles; the true Teachers take heed to the words and say of the Gospel, uttered by the Prophets & Apostles, 2 Pet. 1.19. & 2 9 Gal. 1 8, 9 Ephes. 2.20 and so speak according to light and grace received, and faith given, Rom. 12.3. even that Gospel, and those words faithfully, without vailing, wresting, or corrupting it, 2 Cor. 2.17. & 3 12, 13. & 4 1, 2. Tit. 1.7, 8. But the false Teachers lifting up their own understandings, conceit, impossibilities, follies, & absurdities, in words & say & yet pretending to teach them, do veil, corrupt and gloss them, make them appear right to maintain that which they hold forth, to 2 Cor. 2.17. and 11.3, 4. 3. The doctrine that these false teachers bring is full of heresies, opinions swarving from, and contrary to the truth and say of the Gospel, Gal. 1.6, 8. 4. The manner how they bring in these heresies, and that is not by an open and plain rejection of the Scripture, but privily (as the false prophets of old came pretending the name of the Lord, and thus saith the Lord, so to steal away the word of the Lord from the people, Jer. 23. and 29. so) they pretend the words and say and spirit of the Apostles, 2 Thes. 2.2. and then pervert, and wrest, and mangle those words, and colour them, with their glosses; that so they may steal the plain say of Christ, and the sense his words import, from their hearers, and fasten on them, their own opinions and glosses: 2 Cor. 11.3, 4, 15. Gal. 1.7. 5. Both the work of these false teachers in venting their heresies, and also the event of these heresies received, which is twofold, even: 1. Denying the Lord that bought them, here is the greatness of the evil, a fearful sin, to deny his right of Lordship, that had so dearly purchased it, Rom. 14.9, 12. to deny the goodness of his Lordship, that had brought them out of the darkness of this world, into so much light and fellowship with his people, John 3.19. to deny him the truth, goodness and righteousness of his say, jer. 8.9. to deny the motions and teachings of his spirit, and grace vouchsafed, Rom. 2.4. Acts 7. What so great; so good a Lord, that hath so bought and loved them; to be adversaries to him, and refuse to have him reign over them, and to reward him evil for good, and hatred for his love, this is marked out for the inexcusable, abomminable great and fearful sin indeed, to which is threatened the grievious curse. Psal. 109.2, 3, 4, 5, to 20. Luke 19.27. 2. And bring upon themselves swift destruction; Is not this the just punishment of so great a sin, and are not they said by this their sin to bring it, yea, to bring it swiftly upon themselves, and heavy is the prophecy to some, that many follow their pernicious ways, by whom the way of truth is evil spoken of: now say, did not the Holy Ghost know whether they were bought or not, and whether Christ by virtue of that purchase, was their right and lawful Lord or no, and whether these did deny him or no? Or where will Mr. Garner find the deceit, to make it but a seeming; was it in them, did they but seem to deny, or was it in the Lord, that he had but seemingly bought them, in both is the voice of Mr. Garners writing; they were not bought saith he in truth and really; as though it were indeed so, pa. 162. they did but deny him he saith in point of profession; they did but profess themselves to be bought, page 158. to 165. so that in their continuance in their profession they, it seems by him, thought themselves bought, but then they were in an error, for they were never so much beholding to him; and when they turned aside, they came nearer to truth, and had before been seeming servants to him, who, by this man's doctrine, was but a seeming Lord to them; whose heart trembles not at this? But he will help it with comparing it with the Epistle of jude, let that therefore be also veiwed, doth not jude mind them of the faith of the common salvation, and tells them of some that turned (not a seeming or show but) the grace of our God into wantonness, and denying the only Lord God, and our Lord Jesus Christ. jude 2, 3, 4▪ doth he not profess for their admonition, even therefore to put them in remembrance, though they once knew this, how that the Lord having saved the people out of the land of Egypt, afterwards destroyed those that believed not Judas 5. Doth not J●●● here point the Christians to the remembrance of Gods dearing with Israel of old, as Peter about their Teachers, to the Prophets of old: And was not this deliverance out of Egypt, a ●ipe of Gods now bringing men out of the darkness and fellowship of the world, to fellowship with his people, which is something above that Mr. Garner opposeth; and is not that deliverance called a redeeming them, Deu. 15.15. and. 25.8. and 24.18. and buying them, Peu. 32.6, 16. a saving Psal. 109.8, 15. so that here were a people, redeemed, bought, saved, yet many of them for their unbeleef afterwards destroyed (and this writ for our admonition) who is that which is so bold to give the holy Ghost the lie, & say, they were not really redeemed, bought, saved; but only seemingly & so they perished really in the first overthrow, but seemingly afterward & now that men were once alive in Adam, & fell truly into the power of the first death, but are in no sort truly made alive by Jesus, & so cannot be twice dead indeed, but once really, and the other is seemingly: How thinks any they shall perish in a second death, for denying a seeming Lord, a seeming redemption, forsaking a seeming life, in a seeming profession, who like M. Garner to paint out these things in fine words; yea in his conceit, he hath so coloured and garnished these texts with his device, that every understanding Reader shall see no other, but take this his forgery to be as he professeth it to be, even the mind of God not only in this, but in many other Scriptures, as he saith page 163. so that where the holy Ghost speaks not of man's goodness, or works in purging or sanctifying themselves, but of his own goodness in the gift of his Son, and of his Son's blood in the virtue thereof, that had made a purgation for them, & prevailed for means to work purgation in them, and sent his gracious spirit in the means, with some prevailing effecacies to set forth the greatness of their sin, and the justness of their judgement (like that Ezek. 24 23.) that slight such grace, despite such a spirit, and ill require such goodness, 2 Peter 1.9 Heb. 10.29 30. all this gracious works of Father, Son, and holy Spirit, he conceives must be taken for counterfeits and seem also (and who will be charged with hypocrisy here?) so that the evil of men in departing from the faith, is their departure from hypocrisy, whereas the Holy Ghost chargeth them with hypocrisy in their ways, when they are departed, 1 Tim. 4.1, 2, 3, 4 now he that dares thus deal with the Scripture, pretend the original, put words for text that are none, make seem of truth, and add too, and change the say of the Holy Ghost, and call his own say the mind of God; what error may not he this way bring in if believed? But who that is wise will credit him that so dealeth with the Scripture? VII. I might note his intimation of difficulty in the plain say of the Gospel, page 47.77. which when they speak of the foundation and first beginning of the Gospel, are all plain and easy as they are now set forth, as the Holy Ghost justifieth Pro. 8.6, 7, 8 Hear, for I will speak of excellent things, and the opening of my lips right things, for my mouth shall speak truth, and wickedness abomination to my lips, all the words of my mouth in righteousness, nothing froward or perverse in them, they are all plain to him that understandeth, and wright to them that find knowledge: and chapter 22.20, 21. Have not I written to thee excellent things in counsel & knowledge (note the end) that I might make thee know the certainty of the words of truth; and that thou mights answer the words of truth to them that send to thee: Surely had Mr. Garner believed this testimony, he would not have conceited so many impossibilities of truth, and absurdities in the plain say of Scripture, and under pretence of difficulties, have so wrested, altered, and added to them, to make them right to his seeming, but it may be he will deny all this, and say, he hath denied no truth (though he have often) but only sound out fit words to express it: but for that note, Eccles. 12.10. The Preacher sought to find out acceptable words (note here words acceptable and pleasing to God, and profitable and safe for men to vent, and receive the mind of God in, and what are they mark) and that which was written up ight words of truth: Where is he that can find us out more acceptable words to tell us the mind of God in, or that will plead difficulty in his words in the beginning of the Gospel that he may help us with plainer words to give the sense, will such a one reply that in 2 Pet. 3, 16. many things hard to be understood, which they that are unlearned, & unstable wrist, as they do all the other Scriptures to their own destruction: Let such a one again mind this very place, without colouring, or wresting, or glozing he may see. 1. That the spirit by Peter speaks not here (by things) of the beginning of the Gospel of Christ, neither what Christ hath completed in his own body for men, not what by spiritual operation he works and dispenseth here in believing men, But of the second coming of Christ to restore all things; and so of the new Heaven, and new Earth; of which things Paul writ to these Hebrews, Heb. 2.5, 8. and 12.26, 27, 28. and so in all his other Epistles, in one place or other. 2. That he speaketh not of all, or any whole Epistle of Paul, but only of some of his say about these things, the coming and Kingdom of Christ etc. and of these things he saith not all, but as some Translators many, some certain things are hard to be understood. 3. That he saith not, that the manner of his writing, nor that the say, but some things in those say are hard to be understood, now this is commonly known, a saying may be plain, and easily understood what is said, and yet something spoken in that saying above our knowledge, especially in promises of this nature, though clearly delivered, as is clear, 1 Joh. 3.1.2, 3. with Col. 3.3, 4. the sayings themselves are a light, so called, 2 Pet. 1.19. 4, He saith not that the say, or the hardness of the things in the say, did lead any to err, no, sure if they had become fools in themselves and believed the say, 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 believing the truth of the say, 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. He faith not that all men, or gracious men, but only such: 1. As were unlearned, not spiritually enlightened and taught of God, and so had not the faith, and fear 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 Gospel, and which also they are at some time persuaded to believe John 2.24. 3. And did wrest all the other Scriptures to their own destruction, they did not so magnify the love of God in speaking in the Gospel with words of plainness, and truth for them to understand; but took his say as the speeches of a Barbarian, and so they believed not the say in their own plain repoit, for in so believing, or speaking, they had not erred, Mat. 2.5, 6. But they did wrest, mangle, add 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 plainness of the beginning of the Gospel. And if it be replied, that Christ spoke many things in partables, Mat. 13.3. Answer is, it is true, he did so, and yet he spoke the beginning of the Gospel 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, john 14.26. that what he told them in darkness they should speak in the light, and what they heard in the ear, 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 candlestick, 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 plainness 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 craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending themselves to every man's conscience in the sight of God 2 Cor. 4.2. and to write none other thing, than those to whom they writ did read, 2 Cor. 1.13. and so, as when they read they might understand their knowledge etc. Ephes. 3.4. & protested before God, the things they writ they did not lie; Gal. 1.11, 20. And shall we be such fools then to be cheated, and drawn from the belief of the plain say of the spirit in the Gospel, by unbelieving intimations of difficulty, to prefer men's painted fancies: fare 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 say of the Holy Ghost, page 25, 47, 111, 159, and 172. And so hovers about a text to fashion it for himself, before he dare meddle with it, the particular reasons I shall deal 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 believer, nor yet the way to faith; it beseems Hethens, and Pagons for their religion, and not Christians: It beseems us, what ever our Lord hath said to believe it true, right and good, though it, be a 'bove the reach of our reason; and not to go reasoning, and inferring, and so seek to have reason first satisfied, and then believe; But to believe first, that reason may be subdued in believing till when, it cannot be rightly satisfied about the truth and goodness 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 Philosophy dissected have denied, the creation, and beginning of the world, the drowning of the world, several actions of Christ, and the resurrection of the body after death; they conceit they see so many impossibilities of truth in the say, 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 wisdom of the flesh! what an enemy art thou to God: I am sorry to see a man of such eminency so swayed by thee. IX. He compareth the say of God concerning Christ and his works by him, with the say of his servants touching men, yea, and of others also, as page 63. not to equalise only the world, and all men in their say, in the largeness of the extent, which yet were too much, to equal man with God, but to limit the extent of those words in the say of God, to the extent in the say of men, which is very evil and dishonourable to God, Isay. 40.12, 18. and contrary to our express rule, Heb. 2.8. 1 Cor 15.27. from Psalm 8.6. with john 1.2, 3, 12. Though Mr. Garner hath done this hiddenly. X. He limmiteth general say of the spirit, for propositions for faith to applicatory say of Believers by the spirit in profession of faith, yea, and maketh those applicatory say in confession of faith, to be the true interpreters, and oppeners of the largeness of the extent of the general say 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 believers, in many things we offend all, james 3.2. That all must die, because it is said of Israel, we must needs die, 2 Sam. 14.14. that all shall be raised, because speaking of the Jews, it is said many, etc. Dan. 12.2. and that all shall come to judgement because it is said in speaking to believers, every one of us shall give an account of himself to God, Rom. 14.11, 12. and we must all appoare before the judgement seat of Christ: 2 Cor. 5.10. And is not this a most dangerous and perilous 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 express terms denyeth the Gospel and word of God, to be the Gospel and word of God, in that he denyeth that doctrine and Gospel, and those say to be there which are expressly there; intimating as if he had some other un written verity, or Gospel, which with him is the Gospel, and it is not there, and all in this written Gospel must be brought to that. 1. Whereas the Apostle speaking of those men that must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done in his body, whether it be good or bad; 2 Cor. 5 10. (suitable to that John 5 19) and of his knowledge of the terror 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 persuade men: Though his heart and spirit was manifested unto God, and in believers verse 11. yet he preached to others also that judged evil of him; and then tells them what constrained him, even the love of Christ; and on what ground, even because we thus judge, that if one died for all, than all died (or were dead) and then affirms it positively with one end of his death, and that he died for all, that &c. verse 14, 15. and after an exposition how to take the word, All, when God speaks of Christ, and his works in, and through Christ, he saith that he by the grace of God, might taste death for every man, Heb. 2 9 and speaking even of unbelievers also, he saith, he gave himself a ransom for all. 2 Tim. 2.1, 6. And another Apostle, in an opposition between believers and unbelievers saith, He is the propitiation for the sins of the whole world, 1 Joh. 2, 2. yet this man saith, that to affirm of Christ, that he hath wrought a peace, or reconciliation in himself with God for all men, that it might be declared for them to believe, and to affirm Christ died for all men, he finds no where in the Gospel, nay, that is more moderate than that which follows, for he goeth further page 188. It is not agreeable to the Scriptures, and to preach it, is not to preach the Gospel of Christ, but something which men (sure he must mean such as the Carpenter, the Son of Mary, Peter the fisher, & Paul the Tentmaker) have added to the Gospel of Jesus Christ: & p. 177 he saith determinatively, that this doctrine of Christ suffering for all men (his phrase is persons) is not the doctrine of Jesus Christ, nor the subject matter of the Gospel; nor is there such a thing found in the Gospel, nor in any part of the word of God (and then he adds rightly understood: And must not that understanding be according to some unwritten Gospel, to this with, to be adored, which in its own clothing is denied, and made vile by him, page 176. 2. Whereas the Gospel is glad tidings of a redemption and peace, and life, and so good will to be declared, that in believing 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 Gospel 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 john. 1.3, 4, 5 7, 9 Mat. 28.19.) Mar. 16.15. and they so preached the Gospel, 2 Cor. 5.19. and him the Son of God, the Saviour of the world, 1 john 4 14 and many have so believed and confessed, john 4.42. He plainly denyeth all this, and sayeth expressly 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 ministerial (as if in ministry they told lies) page 136. nor saith he, did any of the Saints so believe: So that the written Gospel with him is no Gospel, no word of God, understood according to its own say, but according to some unwritten verity of his, which he calls the right understanding of it. 3. Whereas the Scripture in the Gospel setteth forth God to be the Saviour of all men, 1 Tim. 4.10. and that his mercies are over all his works, Psalm 145.8, 9 and that it is through Christ that these mercies are extended: Psalm 75.3. john 1.3, 4 5, 9 Col. 1.18. and that these mercies are witnesses of his goodness, Acts 14.17. and fruits of love, kindness, and mercy, Mat. 5.44, 48. Luke 6.32. to 36. and come to lead men to repentance, Rom. 2.4. and to the Gospel, that they might believe, and when men harden their hearts, and will not be brought to submit to, and believe on him; he chargeth them to hold the truth in unrighteousness, Rom. 1.18. To be adversaries to him for his love, to have rewarded him evil for good, and hatred for his love, Psalm 109.4.5. and that which was for their welfare, to be turned into a trap, Psalm 69.22. beside, that said Psal. 36.5, 6, 7. Yet would he have assayed to deny the enjoyment of any mercies, any benefit, yea, as a benefit, though outward, by any unbeliever through Christ, page 148▪ 149. but because he is in this moderate, and saith it is not clear to him, (which I believe, because he believeth 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 we shall not deny the say of Scripture. XII. But that he may not be said wholly, and altogether to deny all the say of the Gospel; he doth acknowledge some parts, and say of truth, and press the same to hid and deny other parts of truth, as the work Jesus Christ worketh in men, by spiritual application of his blood, to deny the completeness of that he hath wrought in himself with God for men: His reconciling men to God, by spiritual application of his blood, to deny his reconciliation wrought with God, in presenting the virtue 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 eternal life given in Christ; to deny the life of the world given by Christ; as is seen throughout his Treatise; And usual ways of such as are witty and subtle; not only in points of faith, that they may the more fairly deny one, for that cause to acknowledge another: And in points of practice also, how many have pressed Believers 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 careless of the say of Christ in the Gospel; suitable to which he hath writ his Law, or mind in the hearts of Believers, that would move on all occasions according to those say 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 Believers 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 suitable 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 Psalms as are left upon record, which is also good; and many such like might be instanced; and when it may be to hinder the receipt, and to disturb and put by the settlement, and profiting of some needful and profitable truth, If it may be that way compassed, Satan himself & 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 show unto us the way of Salvation: yea, & that he might hold his fold still, if that would have served, he would confess Christ, Thou art the Son 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 subtly) denieth. XIII. He professeth his uprightness, & having God's assistance, Epistle & Treatise, pag. 201. and that he knoweth he hath the spirit of of God, which will reveal spiritual 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 affirm and confirm the same, and for his uprightness, 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 myself: But yet whether either of us be upright, or have, or are lead by the Spirit of God, in this business about testifying for, or against this part of the truth, by him opposed, must be tried by the agreement of our say, with the plain word of God, Isay. 8, 20. Gal. 1.7, 8, 9 for to compare ourselves with ourselves and among ourselves, it is not right, neither is he that commendeth himself approved, but whom the Lord commendeth, 2 Cor. 10 12 18. And he that speaketh of himself, seeketh his own glory. John 7.18. and we 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 liars: Rev. 2.2. and it is made a mark of false teachers, to speak great swelling words, 2 Pet. 2.1.18. Judas 16. intruding into things they have not seen, Col. 1.18. so that this boasting of having uprightness, or the Spirit, is no good way for any man to prove, or determine any thing in controversy. XIV. He 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 etc. Here saith he, the living, or life mentioned, is that eternal life that is in Christ Jesus, and the same sense he puts upon the life of the world, mentioned John 6.33 51. now mark, how weakly he proves this, and how unsound, and forced it is, saith he, he died for all, to make them a live, to recover them from death, and to bring them into an estate of life● by his dying for them, and rising again; 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 die, 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 remains to be tried, and by Scripture will appear unsound: for, 1. This life appears 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, Psalm 35.3. with John 1.3, 4, 5 9 and so all the mercies and means for the preservation of it, and for the leading men to repentance during the time of it is procured by Christ, his ransom given, and propitiation made, John 1.4 10. Col. 1.18. In whom mercy and truth are met, and righteousness and peace have kissed, in whose resurrection, truth is sprung out of the earth, and by whose ascension and mediation between God and men, Righteousness flows down from Heaven, and the Earth is filled with his goodness, Psalm 85.10, 11. And as his mercies are over all his works, so is he righteous and holy in all his ways Psalm 145 yea the preservation of the life of creatures, is for the good of mankind: Psalm 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 goodness, Acts 14 17. Psalm 19.1.6. Rom. 10.18. To lead to repentance, Rom. 2 4 That men might seek him, Acts 17 24.27. and also, while they are joined to the living; there is hope: Eccles. 9.4. and this life is called life, and a living in opposition to death: job 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 enlighten them that they might seek him: John 1.4, 5.9, 10. Joh 33.30. Acts 17.27, 28. But had not Jesus Christ, made a propitiation for men; if their beings had a long time continued, yet by the truth and Justice of God, it must have been with such, or a sorer curse than that mentioned, Deut. 28.27, 28, 29. and without any hope, & so not an estate of life, whence also, when men for their contempt of, and resisting the means used for their repentance, are given up of God, & so reprobated, that there is no more hope for them: jer. 6.16 30. Ezek. 24.13. Rom. 1.18 28. Prov. 1.23, 24. etc. Their life is not then an estate of life, though once it was; but then also (as well as in death) such are said to be blotted out of the Book of life, Psal. 69.28. not though this seacible being of those reprobates, after raised, and made a live by Christ, shall after his sentence remain in torment for ever, yet is that no where called life, as this life of men during the time of God's patience, and giving space, and means, is, 2 Pet. 3.9. Rev. 2.21. Eecles. 9.4. Job 33.30. Besides this life, and eternal life, are set forth indifferent expressions in Scripture, this is a preservation from death, that there may be a time to seek the other. Eccles. 11. and 12. Psalm 69.8, 9, 10. But eternal life, is a life from the dead, Rom. 11.15. This the life that now is, but the other that which in its fullness and visibility, is to come 1 Tim. 4.8. This the life or light of men, John 1.4. But the other the life of Believers, Col. 3.3. This is called the life of the world, John 6 5.33. But eternal life is called, the life of Jesus, 2 Cor 4.11, and the life of God, Ephes 4.18. the one affording a hope, that men following lying vanities may deprive themselves of, Prov. 1.23, 24. Isay. 55.6. jonah 2.8. The other affording such blessedness, as preserves the honour for ever, john 10.27, 28, 29, 30. yea, the one vouchsafed to unbelievers, that they might receive him, though they do not, john 1.4.11. but the other only to them that receive him, john 1.12. Now let us mind what life, or living is here meant, 2 Cor. 5.15. And this without any wresting; by minding; first the reading, secondly the expression, thirdly the dependency it bath with that fore declared, fourthly, the explanation, and confirmation in other places speaking of the same things. First, for the reading, eternal life sure by all confessed, is even God living in his, and so they living in God, and to God, and sure so fare not to themselves, but to Christ; and the text speaketh not in such terms, that they which live unto God should not live etc. But that they which live: Secondly, the expression is, That they which live should not henceforth, after life vouchsafed (though before they did, 1 Peter 4.2, 3, 4.) live unto themselves, but unto him that died for them, and rose again: Now sure, so much eternal life as is in any heart, the spirit is life for righteousness sake, Rom. 8.10 and so fare doth, and can do no other but live in God and to God; and so fare not to themselves, but to Christ: Rom. 8.2. 1 John 3.6.9. and 5.4. Thirdly, the dependency of this, with the first ground of the Apostles exhortation, 2 Cor 5.10. That we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, knowing therefore the terror of the Lord, we persuade men, etc. And where in will either the equity, or terror of that judgement be, if not in this; that such as he died, and risen for, and hath offered them life, when some light comes, do refuse to yield to him, and will still live to themselves? I trow this will not be said of them that have eternal life. And fourthly, for the explanation, and confirmation in other places of Scripture, speaking of the very same business; doth not the same Apostle, speaking of Believers not living to God, give a ground like this, 2 Cor. 14.15. why all aught to do● so, Rom. 14 9 for to this end Christ both died and risen, and revived That he might be the Lord both of the dead and living; and doth he not on this ground, dissuade men from living to themselves, and persuade to live to Christ, and this also with the same motive, that we must be judged by him, and give account to him: verse 10, 11, 12. And doth not the Apostle Peter lead us to the same sense, 1 Peter 4. For as much as Christ hath suffered for us in the flesh, arm● yourselves likewise with the same mind, for he that hath suffered in the flesh, hath seace from sin, that he no longer should (mark here the living scope of) live the rest of his time in the flesh to the lust of men, but to the will of God; for the time passed of our life may, suffice us to have wrought the will of the Gentiles, etc. See how in all things the places agree; and what life, or living they speak of: As for Mr. Garners pointing 1 John 6.51. to know the life here meant to be eternal life; he is confuted, by the place he points to, which showeth, the life of the world to be procured, and given by the death and Sacrifice of Jesus Christ offered to God, by which they live; but eternal life is received only in feeding on him, which none do, till by grace drawn out of the fellowship of the world to believe on him John 6.27.29 40 51.53. etc. So that in this beginning of his dealing with the quoted Scripture, he hath preferred his reason as a light, before the plain saying of the Scripture, which indeed is a light, though by him counted darkness, that his reason, that should have submitted to be enlightened by it, may enlighten it; and so he useth here carnal reasoning before faith, and acknowledgeth though weakly, some part of truth, to deny another part, and takes the expression as independent, and so forceth an unfound sense upon it, and two other places together. I hope M. Knowles, nor Mr. Garner, did not count the sense given by him on these words 2 Cor. 5.15 those that live to be one of the mysteries he unvailed; for he hath striven in this, to veil that which is open and plain, and discover in it a mystery of deceit, that he might privily bring in a damnable heresy, leading the greatest part of men to deny the Lord that bought them, by denying his right of Lordship by purchase; by denying his goodness in proucring them thereby their lives, with mercies & a door of hope, by denying their engagement to him, not to live to themselves but to him; by denying the equity of his judging them; Auill beginning, And to save labour where like abuse of Scripture, and reason, and teaching such denials are, I shall but note them with this mark ☞ 1. 2. And in abusing three places, to force sense on these words; That liveth, he doth the like by these words John 12.32. Will draw all men unto me, which he limmiteth to this sense, I will give to all men (according to his d●i●t eternal) life, where as the Scripture speaking of all coming before him, gives us to understand it in a larger sense; namely, that as in his call: many are by discoveries of his grace, drawn in to believe on him, and so given up to him, and receive eternal life in, and with him; so they that refuse and rebel, shall yet one day by his power given him by virtue of his ransom, come before him, bow to him, and acknowledge him Lord, before he pass the sentence on them: Isay. 45.22, 23. Rom, 14.9, 10, 11, 12. Phil. 2.7. to 10.11. So that the same abuses as before, may here be noted▪ ☞ 1. 3. The word, For, 2 Cor. 5.14, 15. Rom. 4.25. and 5.8. page 28, 29. 2 Tim. 2.6. Mat. 20.28 and 26.28 Luke 22.20 page 49, 50. This word For; where it is He died for all, or many, for thee, for us, and the like: The nature and force of, the word For (saith he) is very significant; It signifies interest & propriety, and carrieth the force of promise & performance in it; unto the persons concerned therein, and this sense he explicateth thus: They have an interest or propriety in the glory, virtue, power, life, and riches of his death, yea, he after puts in specialty, right, enjoyment: In which expressed sense of his as set down, page 28, 29. and 49, 50 There is much darkness, and un Scripture like language in it; for the dying of Christ was but once in his own person as the public man, to fulfil truth, and satisfy justice, and it is over and past, and he is not now so dying, nor can die any more: Rom. 6.9, 10. Rev. 1.18. Besides, had he not risen and overcome death, We had yet been in our sinner, and our faith vain, and perished when our bodies die, 1 Cor. 15.17, 18. Yea, and however, his death is exceeding precious and fruitful; yet the virtue of it for eternal life, glory, riches etc. is in Scripture language, ratherest put upon his resurrection, ascension and glory, with which the Father hath glorified him, and his everliving to intersede, Acts 13.33 34.38, 39 ● Rom. 5.10. and 6.10. and 8.2 34. Heb. 7. and 8 and 9 and, 10.1, Peter 10 ● Col. 1.19. and 2.3 9 But his death in the virtue of it; as he is risen, and is with the virtue of it gone into the holy of holiest, and hath there presented before God the Father, and offered himself by the eternal Spirit to God, a ransom and spotless sacrifice, and so fat down by virtue thereof a Mediator; so his death in the virtue of it is remaining, and perpetual: Heb. 9.12 14.15. and thus it appears by his after writing, page 189. he is to be understood; and so if we mind that which is general and common to the nature of man; his sense as first set down without his explication hath a truth in it; that as he took that very nature that all mankind hath, and died in that nature for sins, and risen for justification, and ascended, and gave himself a ransom to God for all, and by virtue thereof is the man; the Mediator between God and men; so all in that nature have a speciality of interest a 'bove the fallen Angels, and so have their lives by him: Acts 17.27, 28. John 6.33. And have mercy and life prepared in him, and so a right to look and come to him in the means that he useth, John 1.4 5. And a promise that in so turning and coming in to him, he will save them etc. Poru. 1 22, 23, 24. Isay. 45.22. whence they that deny him in his call, and follow still on for lying vanities, are said to deny him that bought them, 2 Peter 2.1. To forsake their own mercies, Jona 2.8. To lose their own souls, Mate 16 26. to bring upon themselves swift destruction: 2 Peter 2.1. and so even such to perish for whom Christ died, 1 Cor. 8.11. But when they are so given up, and perish; they have lost their interest that once was theirs, and are blotted out of the Book of life, and so though in agravation of their sin it may be said stall. Christ died, that is, did once die for them, but then For, implies not the remaining virtue of his death in blessed operations, nor their present interest therein, which they have now deprived themselves of: Prov. 1.24, 25. But now for his sonse as explicated by him, it is very false, for it is not in every place so significative, for such an interest as he hath explicated; & that is manifest abundantly in the Scripture. 1. Christ died for the Ephesians before Paul preached to them, and yet before their receipt of the, Gospel, they were without Christ, being aliens from the common wealth of Israel, and strangers from the Covenants of promise, having no hope, and without God in the world, Ephes. 2.12. which had not been true if Christ his dying for them, had in, and by that act of dying only, or in that saying For, given them such an interest, as Mr. Garner affirmeth from the word For. 2. But to proceed, he speaks in a plain contradicting language to the Holy Ghost; who saith expressly, That Christ died for the ungodly, Rom. 5.6 For the unjust, 1 Peter 3.18. And yet saith again as expressly, that none such hath any inheritance in the Kingdom of Christ, and of God, Ephes. 5.5. and that such (that is, while such, or as such) shall not inherit etc. 1 Cor. 6.9, 10 Gal. 5.22. And that those who now do inherit, were some times such, but then they did not inherit, but now they are washed etc. and so made meet to inherit 1 Cor. 6.11. Col. 1.12.13. The holy Ghost never fastening the inheritance, and such interest on this word, or bare act, Christ died for them; But on his gracious application of the virtue of his death, and resurrection, enabling them to believe, and making on in Christ: john 1.12. so that heerin his sense appears unsavoury in such an affirmation of Christ dying for all: But to come closer to him, in that wherein he would strive to wind himself out, by saying; though the word For, implies not such an interest, That all have at present, yet it implies that at one time or other, they shall, that are concerned in that word For, shall have such an interest: I shall therefore let the Scripture appear. 3. That not only the dying, but the death of Christ in the virtue of it in his Resurrection, Ascension, Sacrifice offering, with its prevailency with God, and spirit, and grace received as it is in him, the public man; a purgation fit to purge; a Reconciliation to reconcile a medicine to heal, a life to enlive, food of life to afford eternal life to the eaters; and all ready and prepared in him; and set forth in the Gospel, and men by Christ and his servants called thereto: Prov. 9.1, 2, 3, 4, 5. Mat. 22.17. So it is affirmed ready, yea, and many called and invited on this ground, Luke 14 17. come, for all things are now ready, and yet those concerned in it, never eat of this ready, and prepared supper, Luke 14.24. Mat. 22. And where was the interest Mr. Garner talks on for present, or furture, in these, or those that perish for whom Christ died, more might be said, and also how Christ first purchased a right in men, as Rom. 14.9. before he give that right to any, which he gives only to believers: john 1.12, 13. Besides, the word For, Being a relative to other words; which words gives us to understand the force of it, whether it point to the cause, or to the motive or the persons &c in which we shall always see, that Believers are only concerned in the saying, when For, hath that force for such a sense as Mr. Garner fastens on it; when it's said he died for all men: And we can show Mr. Garner that all men have not saith, 2 Thes, 2 3. And so not such an interest, though Christ died, for all: But as neither Mr. Garner, nor Mr. Knowles are able to produce a Scripture that saith; Christ died not for all men; to exclude the Scripture sense; so neither can they produce one sentence of the Holy Ghost, that all men have faith to justify their own sense withal; and so did ill to make this an independent expression, to force a sense to exalt reason above the plain say of the Holy Ghost, to take of most men's engagement to Christ, and stop the passage of their coming to him, ☞ 1. 4. The word All, in 2 Cor. 5.14 15, page 31. Heb. 2 9 page 41. 1 Tim. 2.6. page 52. This word All, and every, he restraineth to be meant, (though he would say it in general words yet) of the fewest and smallest number of men in all ages, from Adam to Abraham, from Abraham to Christ's coming in the flesh, and from thence to his coming again; for of that small (comparatively, though in themselves a great) number he speaketh, and desireth to be understood, and his reasons he gives for such an understanding, are very weak: That in 2 Cor. 5.14.15 cannot be saith he, All mankind because it's said verse 12. Some glory in appearance. etc. which were specially the Jew's; which saying of his, is too restrictive, for many both then and now, that were of the Gentiles, did glory in appearance, as their great knowledge, parts, gifts, their enjoyment of Church order, Baptism, and other Ordinances, with many famous Consentors, that had it not in heart from the word and spiritual evidence; and the Apostle writ some things to this end, that they, and we might have to answer such, and amongst the rest, this in special, verse 10. We must all appear before the judgement seat of Christ, that every one etc. and verse 11. Knowing therefore the terror of the Lord, we persuade men etc. And of these men, that must all appear before the judgement seat of Christ: it's evident he speaketh saying, He died for all. That in Heb. 2.9. cannot be taken for every man, because the word, All, and every, is some times to be understood with a limmitation, as when it's spoken of the Church, or a company of Believers in one place, Acts 2.14, 15. and 4. 45-21. No question but this high understanding, together with restraining general sayings to applicative, is the way by which some evade these general and plain say, Rom. 13.7, 8. Render therefore to all their deuce, etc. Mark 10.19. Defraud not, Mark 10.19. Do good to all men, Gal. 6.10. To speak evil of no man, but to be gentle, showing all meekness unto all men: Tit. 3.2. To justify the defrauding of deuce etc. Defrauding, and breaking truth, and faith, with those that are not of their Religion, and using rigour towards them; saying, these general sentences, must be understood by the applicatory say; 1 Thes. 4.6. that no man go beyond, or defraud his Brother in any matter: Col. 3.9 Lie not one to another, etc. Ephes. 4.25. Speak every man truth with his neighbour, for we are members one of another. Col. 3.13. Forbearing one another: Oh that every Scripture should be thus grossly abused! Again, 1 Tim. 2.6. All, cannot be, All, because saith he, All he died for, he ransometh from the power of Satan to God; from death to life: This he affirms in his own name, and abuseth that of Peter thereto, which speaketh of an applicatory redemption; for by his ransom, he first purchased all of God, and they are given into his dispose, who hath redeemed them from perishing utterly, by the first judgement which he underwent, or in the first death which he hath over come, so that if they perish, it is for their sins, as they stand related to him. And by a second judgement, and in a second death; and for denying him that bought them, Psalm 2.6 11. Rom. 14. 9-12. And so from the word, For, and the word, many, etc. he reasons, which are fore-answered: and likewise he reasons from the will of God to have all saved; which by Scripture is evident (in such a salvation as , that fore runs the knowledge of the truth) is done by Christ, who also will bring all to a knowledge of the truth one day: Phil. 1.10, 11. Though I will not oppose those, who conceive his will to have all saved is; to be preserved, that they may all come to the knowledge of the truth, and so it hath reference to the Magistrates ordained of God to such an end, Rom. 13, And here on that ground to be prayed for: But so much is said in the 11. chapter of the opposed Treatise about this, and nothing of it refuted, that it is needless to say any more: But he hath a little more to say, and that in which there is a mystery; He saith also, that by All, is meant all degrees of men; but chief all Nations or kindreds of men, not of the Jews only, but of the Gentiles also, page 53. All, to be meant of Nations, or kindreds of people, and not of persons; we had need mind this well, because it is one of his professed mysteries, that he hath unvailed, who saith page 53. and 39 many Scriptures are so to be understood: Whereas I believe Christ took on him, the person of the public man, and so the nature of mankind, and in that nature died for men (the persons of men) and took his degree of exaltation after his resurrection, and that he did not take on him any humane degree, of King, Magistrate, superior, or inferior, or Judge, Lawyer, Counsellor, Noble-Gentleman, Yeoman, Husbandman, or Farmer, Schoolmaster, or Scholar, yet I suppose he had a trade, but not to prefer a Carpenter before a fisher, Tentmaker, Tailor, Weaver, or Apothecary, not do I think that he died for these degrees; but for the men themselves, and that for our sins, not for our degrees, though I believe he sanctified them, as other creatures for the good of men: But mind this mystery he hath unvailed, are not all degrees of men, and all Nations, and all Kindred's of people, all persons; had he not as good have writ plainly, and said, All, signifies, but some of all sorts of men, and so have saved himself out of that snare, of denying persons to be men; But if he had so said, yet the Scripture would reprove his saying, where Paul was preaching Gospel, and Christ risen from the dead, and that God will judge the world by him, and that he hath given assurance thereof to all men, or offered them faith, a ground to believe it, in that he hath raised him from the dead, how doth he teach us there to understand, All men, and All Nations, see Acts 17.24. God that made the world and all things therein (mind how well this suits with Psalm 8.6.10. Heb. 2.6.9. John 1.3.11.) Seeing he is the Lord of Heaven and Earth &c. (compare this with Col. 2.3.9.) He giveth to all life, and breath, and all things (and was not all this by Christ, who by virtue of his death and ransom, is the Lord of all, Acts 10.36. Rom. 14.9.) now mind, verse 26. And hath made of one blood, all Nations of men for to dwell on all the face of the earth (so here in respect of the nature, the flesh and blood Christ took, is no difference; & so in respect of his death; as death, was the wages of fin, and of his resurrection, and offering, through which he is become Lord of all, so as there is in him a door of hope, and he shall be the judge; so fare no difference; the difference, and so the mystery unvailed by the Spirit through the Apostles, and not Mr. Knowles and Mr. Garner, is in some further thing: And all Nations of men, is here all men, that are in all Nations, of all sorts and degrees (which also is from his providence, according to his purpose, as saith the text) mind it) And hath determined the times before appointed, and the bounds of their habitation (and now mark the end, verse 27.) that they should seek after the Lord, if happily they might feel after him, and find him (note here his gracious end, but is there any hope, or possibility, mind the text) though he be not fare from every one of us (see here how the word Us, may be stretched to the largest, when All, is spoken of, all while used in the works of God, leaves none out, and that is a good ground, in speaking to, and of persons surviving, and hearing to leave none out, and so the Apostle here, doth not after such a large proposition single out himself, and those of his mind from the residue; But in respect of that he had spoken in this, equalizeth himself to them (according to that Phil. 2.6, 7.) and so Us, is as large, as all spoken to, yea, all at that time living, as the text doth manifest verse 18.) for in him we live and move and have our being, (and that we may be assured, the Apostle puts in himself with them in the word Us, see how he applies the saying of some of their own Poets) for we are also his offspring etc. and on this ground exhorteth to repentance, by preaching Gospel; and that this shall not be in vain, we have a sure word Psalm, 86.9. speaking of God and his works, he saith; All Nations whom thou hast made shall come, and worship before thee Oh Lord, etc. which is true, and will appear true, as a Prophecy, at the return of the Jews, and Christ sitting on his Throne, and as a proposition, at the great and general Judgement: Isay. 45.22, 23. Phil. 2.10, 11. So that he that will exclude the persons of men, or any of them from the death of Christ, and his resurrection, and this fruit of the same mentioned, Acts 17. 24-31. and Psalm 86.9. Doth likewise as much exclude their persons, or for many persons from being created, and preserved by God: But had Mr. Garner observed, or would any man observe how the Holy Ghost gives us to understand the word, All, when spoken by God of his works in, and by Christ, when of creation, when of a restoration by, and in a public man, when of Son like privileges, when the word, All, is in such speeches used as a proposition; and when as a prophecy; he should see it in the largest extent, the word in such a sentence can bear, and that as a ground, when his servants speak of the same, it is in the largest sense that can be suitable to his servants; therefore concerning me, and those of my mind, Mr. Garner, with the approbation of Mr Knowles, hath written a notorious and plain un-truth and slander: page 57 In saying that by All, in Isay. 53.6. we understand all persons from first to last; we have no cause so to do, for in that, when God speaks of his giving his Son to die for All men, he means all from first to last, is a good ground for men to speak of all men in their time, and to whom they speak, and so for the Prophet to speak of all Israel: But with this slander, he hath written as false doctrine in his interpretation, that All, is only we, who do enjoy peace with God, whereas he meant all Israel, as is evident, John 8.39. as the Apostle includes, unbelieving Gentiles with himself, and stretcheth All, to the utmost a servant may, without limmitation: Acts 17. 24-31. But enough is shown before about the word, All, which in so many Scriptures is abused by M. Garners Reason, and a forced & stinted sense put in it: ☞ 1. 5. The word. Taste, in Heb. 2.9 should taste death; the natural meaning of these words, he conceives (and layeth his conceit for a ground of Doctrine and truth) is not his suffering of death; but an effect, and fruit of his suffering of Death, and being crowned with glory, and saith he; we are to understand the words. Tasting death, to be a sweetening or relishing of death, a making of death tasteful, savoury, sweet, useful, and gainful, page 44. now for answer: That Jesus Christ, by his death and resurrection, hath taken out the sting and curse of the first death, so as in itself, it is to no man a curse, nor is able for ever to detain those that die, But they shall be raised, and made a live again, and so it is made less dreadful, more easy, and but as passage to immortality to every man, is a truth affirmed in Scripture (though by Mr. Garner denied) 1 Cor. 15.21, 22-54, 55, 56. 2 Tim. 1.10. though the choice benefit be to Believers, Eccles. 7. 1-8. 1 Cor. 15.57, 58. so that through the mediation of Christ, and only his own personal death is made savoury, & gainful to them Rom. 5. 8-10. Rev. 1.5. 1 John 1.7. but their-through even their own die also, 2 Cor. 4.11 to 18. Phil. 1.21. 2 Cor. 1 5-9. And had the word Taste, such a meaning in this Heb. 2.9. it would still confirm the truth Mr. Garner opposeth; seeing by Christ death is made more easy for all men, and so as all men shall be brought out of it, & yet a specialty for Believers, which overthrows Mr. Garners drift, but this being plainly set forth in other places of the Scripture, and no so plainly in this word Taste, we are still to try whether Mr. Garners private sense, having no other place to second it, will stand or not; first, he prepared his way by his reasonings, and they are divers. 1. He, no where finds the death of Christ, no where called a tasting death, but what strength is in this; what if it be so called here; and what if the denying of some of those for whom he died be so called, is not that equivolent? And that it is so, see Mat. 16.28. with 17.16. Mark 9. 1-6. Luke 9 27 32. yea, and even the Jews though they saw not the spiritual life, and so minded not the spiritual death Christ spoke of at that time, yet understood, seeing, and tasting death for dying, John 8.51, 52. so sight, or tasting, was understood and that rightly by old Simeon, Luke 2.26. so that there is no weight in this reason. 2. He conceives, to take Tasting Death, for dying, implies a needless repetition, and much hashnesse in the words, as that he suffered death, that he should suffer death; but there is no ground for this his conception; if he could nor have seen to have read the words otherwise, yet than he might have taken Death in the first place, for his foregoing abasement, and sufferings (which in Scripture are called Deaths also: 2 Cor. 1.9. and 4.10, 11. and 11.13.) and so have suited it with other places speaking of his abasement, and sufferings, that he might die, as Phil. 2.7, 8. Heb. 2.14. and 10. But the words are plain, to set forth that exalted one, even our Lord Jesus Christ, of whose exaltation he speaketh; and how fare the subjecting all to him, is already fulfilled, concerning himself: And in this, Heb. 2 9 two things he shows concerning him, whom by faith we now see crowned with glory, as first, the end why he was abased, namely, That he might suffer death, he was made a little lower than the Angels, verse 7. and this the same he that is crowned with glory, as verse 7. Who was made lower than the Angels, for suffering death, that he might suffer death, and so overcome death, as verse. 9.14. Secondly, the manner, & for whom, and that was, That by the grace of God he should taste death for every man, agreeable to that, 2 Cor. 5 14 15. and so the words, crowned with glory and honour, import not that it was so before his suffering death, but referring to that said verse 7 may be read as in a parenthisis; and yet truly he was much glorified, in being made such a public man, and filled with might, to suffer, and overcome such a death, and so to read the words in order, Then tasting Death, is not only dying, but also instructive to us in two things about his death, as namely; 1 Tha the only grappled with the sting, curse, and strength of the first death, that he, and he only, tasted, or felt indeed, 1 Cor. 15.3, 4 55-52 2 Cor 5.21. Gal. 3 13. and, 2. That he stayed not long in death, no not so long as to see corruption of his body, but soon overcame it, and rose again, Acts 2.29 31. But this is shown at large for All, in the 12 charter of the opposed Treatise, and not refuted by this opposer: And so his third reason, as absurdly raised, is fallen. Secondly, for the sense itself of the word, taste, he hath given it in his own name, and though he pretended at first to refuse the natural, and openly appearing sense of the words, because he could not find it in another place; yet he hath presumed to put his fancied sense upon it, without any allowance from this, or any other place, either from the word in the original, or in any translation, or in any customary speech; for though the Noun taste. may some times signify, savoury, and some times bitter, yet to make tasteful; it signifieth not, that is, another word: But the verb taste & so taste, or tasting, which may signify feeling or savouring either sweetness or bitterness, to signify to put a taste in a thing, and so to make it sweet, or savoury, is no wherefound; and if we should so read the Scriptures we should multiply absurdities, so that in this he hath advanced his reason, to force a strange sense to an evil end ☞ 1. 6. The word World, is abused by him, and a limited sense forced on it as if in such and so many places, it signified, the Gentiles, or all Nations opposed to the Jews, or rather according to his drift; a few here, and there a small number (comparred to the rest) among the Nations, or Gentiles, opposed to a small remnant of the Jews; for so is his drift and meaning, though he strive to colour it with words, and so he hath abused John 1.29. page 74. John 3.16. pag. 82. John 6 51. page 101, john 12 47. page 126. 2 Cor. 5.19. page 1 18. and 1 John 2.2. page 97. In which places, the text itself beareth out a larger sense, and that the answer to him about these, and other places abused by him, may be the briefer, let thi● be noted, that the word World, when it is in Gods own say, and of his works by Christ used for the world of mankind: It most usually & frequently signifieth natural men, as they come from the first Adam, and bear his Image, and are preserved through Christ, whose light shines on them, and yet they remain in their blindness and natural state still, and so we are taught, john 1.3. to 11. verse 3. All things made by Christ, verse 4 in him was life, and the life was the light of men: verse 5. And the light shined in darkness, and the darkness comprehendeth it not, and then more means used to testify of the light to verse 9 where he is affirmed The true Light which lighteneth every man that cometh into the world; and having spoken of the world of mankind, sayeth verse 10. He was in the world (by his light, mercies, and means vouchsafed from the beginning, and in fullness of time in his bodily presence, and the world was made (created, preserved, and stored with good things) by him, and the world knew him not (so explicating verse 4, 5.) and verse 11. He comes to his own (he gave to a certain people of the world more means, and came to them by his word, and Orracles, and put his name upon them, and called them his, and in fullness of time came in personal presence, and preached by his messenger, and himself to them) and his own received him not, they believed not one him, so explicating, verses 6.7, 8, 9 And so though a distinct part of the world, yet the world still, all concluded under sin, and under unbelief, Rom. 3.9, to 13. and 11.32. and so lying in darkness, and under the power of Satan, Ephes. 2.1, 2, 3, and so the whole world lieth in wickedness, 1 Joh. 5.19. but when all have sinned against some light, and have refused Christ, and he by the power of his grace doth overcome some of them to believe in Christ, and so to receive him, he therein bringing them out of the power of darkness and Satan, into his light and Kingdom, and giving them the privilege to be the Sons of God, john 1.12, 13. Acts 26.18. Col. 1.12, 13. they are then not reckoned of the world, though in the world, but from above, borne of God, a people chosen out of the world: john 1 13. and 3.3.5, and 15 19 and 17.14, 15. But so much is said of this in the 13. chapter of the opposed Treatise, and nothing said by the opposer to refute it, that more need not be said till that be refuted: But it is meet that none be wronged, let us therefore consider well the sense that Mr. Garner with Mr. Knowles approbation, imposeth upon so many places: as namely: That by the word World, is meant the Gentiles, or Nations of the Gentiles, opposed to the Jews, or that one Nation (he might as well have said, two Nations) of the Jews; though he do not always speak true in this, yet it had been more tolerable if he had said no otherwise, but under these terms, pretending, to unveil great mysteries, to cast on foggy mists; and under the terms of the Gentiles, all Nations, the World, and the whole world, to affirm only those to be meant, who are the fewest and smallest company; a few opposed to a remnant: There is no warrant for this; But then also to set forth even that very company, that by the testimony of the Holy Ghost, are chosen out of the world, and not of it, though in it, and hated by it, to be the world, and the whole world, is so contradictory to plain Scripture, and all right understanding, that he had need persuade that a mist may be counted a mystery, to have such a sense received: But let no wrong be offered, but the places considered. 1. john 1.29. Behold the Lamb of God which taketh (or beareth) away the sin of the world; why must the Gentiles opposed to the Jews, be meant here in the 9, 10, 11. verses that were quoted, and explicated, in the 13. chapter of the opposed Treatise: It's evident, that by the World, is meant the world of mankind, even all natural men, remaining yet in unbelief, and no word through this chapter gives us to understand the word World, in any other sense then for all men, Jews and Gentiles, abiding in unbelief, and so a part may be called by, and spoke of, and too, in the name of the whole, so as the whole is not excluded, but included; and so the Jews even all, and so many of them as had not yet believed on Christ, were also of the world, and called the world, let us see how the spirit, by this Evangelist gives us to understand the word: Said not our Saviour to the Jews that did not believe on him, John 8.22, 23. Ye are from beneath) is not that kept by Satan from believing, and so receiving their documents from below, 2 Cor. 4.4. James 3.15.) I am from above (he came from God, and received all of God, and those borne of God received him, and so were not of the world, John 1.12. and 17.14.) ye are of this world etc. Again, was not Jesus Christ a Minister of the Circumcision, did not his ministry in preaching principally appertain unto them, and was not this his ministration the light of the world, which he was while he was here in the world? For I hope in another respect; he was the light of the world, before his taking flesh, and is still since his ascension; now when be was amongst the Jews, and showing mercy to a few, said he not while, or as long as I am in the World, I am the light of the world, John 9.5. and speaking of those that unfeignedly believe on him, saith he not, that they are not of the world, but he hath chosen them out of the world, and that the world hateth, and hath hated them: John 15.19. and 17.14. now were they not of the Jews before, and then the world did not hate them, John 1. 1-7. And did he not choose them out from among the unbelieving Jews? And were they not the Jews that hated them for their ministration, which while Christ's personal presence was with them, extended no further: Is it not as evident as the light, that the unbelieving Jews were a part of the World; and also called together with unbelieving Gentiles, the World; Now when John Baptist, whose ministration appertained to the Jews, was preaching to prepare the way of the Lord, and calling the Jews that did not yet believe, to repentance, and faith, and laying before them a foundation for both; that he should point to Christ, and set him forth as the Lamb of God, that taketh away the sins of other Nations opposed to them, what a gross, and absurd concepiton is this, and how derogatory to John's ministration. 2. John 3.16. Our Saviour Jesus Christ himself was preaching to Nicodemus a Jew, and laying down the Doctrine of the foundation of the new birth, and the ground why who ever believeth on Christ should not perish, as he had fore-shown, verse 14, 15. He saith, verse 16. For God so loved the world, that he gave his only begotten Son (which is explicated 1 john 4.14. The Saviour of the world, and then he saith not, that the world) but that whosoever believeth on him (in which believing they are chosen out of, though remaining yet in the world, that these Believers) should not perish, but have everlasting life, ver. 15, 16. and mind his ground, verse 17. For God sent not his Son into the world to condemn the world, (that was not the end of his first coming, but that the world through him might be saved; (and if once so saved, they should not be such a world) and now mind his distinction of the world into its parts, those that in believing are chosen out of it, and yet remain in it, and those that by their unbeleef remain not also in it, as Believers also do, but of it also; & so are still properly called, the world, as its said verse 18. (not the world) But he that believeth on him is not condemned; But he that believeth not is condemned already (mind the ground, from vers. 14, 15, 16, 17.) because he hath not believed on the name of the Son of God (& now mark these are still the world) verse 19 And this is condemnation that light is come into the world, and m●n love darkness rather than light, see what is here meant by the World; And is any man so foolish to think Christ told Nicodemus a Jew, of God's love to the Gentiles opposed to the Jews, to bring him in to believe, or that the chosen generation that are borne of God, and one in Christ, partakers of all his Son like privileges, must the greater part of them perish for their unbelief, as is affirmed of the World here, that he saith meaneth them. 3. john 6.51. Our Saviour speaking of the life he hath procured to, and for the World, distinct from eternal 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 Jews was not procured by Christ, or that the jews in feeding on him, should not have eternal life: And our Soviour being here preaching to the jews: he showeth the same absurdities, in saying the World, here meaneth the Gentiles, opposed to the jews. 4. john 12 47. He that readeth this, may see clearly from verse 34 to verse 42. and so to this 47. That our Saviour spoke to the Jews, 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 Jews, and not then reckoned Gentiles opposed to the Jews, Exod. 12.48, 49. And yet it's not certain, they were Grecians by nature, for even Jews 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 spoke to them of the Jewish Nation; And that also by the world is here meant men in natural state, and unbelief, more specially is evident, for he saith, vers. 47. And if any man hear my words, and believe not, I judge him not, (is not this unbelievers), and mark the reason; For, saith he, (speaking of his first coming and ministration) I came not to judge the world, but to save the world: Now shall any conceive, as if our Saviour gave a weak and forceless ground, as, I judge not him that believeth not, for I came not to judge, but to save believing Gentiles; sure that could be no let to his judging unbelievers; besides, How shall the Gospel 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 appear before the Judgement-seat of Christ, for many of whom great terror is feared, etc. as is shown 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 believers, and unbelievers; 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 Christ's 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, denies him to be the Saviour of the world; The difference came in after Circumcifion, about freedom for enjoyment of privileges; And he that by distinction maintains that difference now, denies Christ to be come in the flesh; and what shall we say of him that in respect of propitiation, and advocation, in speaking of peace, pardon, and righteousness, etc. keeps, and holds forth the distinction between Jews and Gentiles, and considers Gentiles in Christ, opposed to Jews in Christ; when in these things it is affirmed, there is neither Greek not Jew, Barbarian, Scythian, Bond or free, but Christ is All, and in All, Coloss. 3.11. Gal. 3.28. But I forbear 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 denial; But I will deal fairly, and faithfully with him; he knoweth I am no linguist, and that I must go by my Dictionary, the name or noun, Might, signifieth power, strength, force; But the word, or verb, Might, signifies aften, but potential, that might or may be; and in the Scripture, when it is joined to another word, it frequently points out one medium effected, that another business may be effected thereby: And this word, Might, is spoken sometimes Applicatively by those that enjoy a first fruits of that other business effected by the first medium; 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 own quotation of them hold forth the distinction, between the business 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 work in men; which himself 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 privileges 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 unbelief: And then the word [Might] though it have a hopefulness for all, and a force of certainty for such as are overome to believe, yet not such an absolute certainty for all it concerns, that without all doubt they shall certainly believe, and be eternally saved; surely all that pains and cost was, that they might bring forth good grapes and yield 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, etc. Act. ●7, 27. That they should seek the Lord; if happily they might seek after him, and find him, though he be not far from every one of us; and concerning the Jewish Nation, in a prophety of Christ's preaching, and declaration of the testimony, and Law given them to declare to their children, Psal. 78 6, 7, etc. That they might know etc. That they might set their hope in God, and not forget his works, but keep his Commandments, etc. might not be as their Fathers, A stubborn and rebellious generation, etc. Now if any with a brazen face would say; Might, here had the force of an absolute certainty; the sequel 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 Son into the world to condemn 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 himself ransomed, and preserved, and means used that they might repent, believe, and so be saved) How is that true, our Saviour saith of the same world distributed into parts, verse 18. He that believeth on him is not condemned; but he that believeth not is condemned already, etc. verse. 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 Saviour's own mouth, Joh. 5 32, 33, 34 There is another that beareth witness of me, etc. (now did not John bear witness of the light, that all men through him might believe, Joh. 1.7. And are not here many of them to whom he did bear witness, that did not believe: Besides, our Saviour in this John 5, farther instiucting and teaching these Jews, Doth he not say expressly, vers. 34. These things, I say, that Jee might be saved (behold the same word that is in john 3.17) and yet doth he not say to the same Jews, joh. 5.40. Ye will not come to me that ye 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 business, saith he. pag. 79. To understand therein the everlasting blessedness, and salvation of those for whom God Gave, Sent, etc. 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 less than that, John 3.16, 17. and yet they missed that everlasting blessedness, etc. john 6.66. ☞ 1. 9 The words, Taketh away, in Joh. 1.29. Taketh away the sin of the world: Here, and elsewhere, he saith, the words Taketh away, is, He 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 powerful, absolute, and complete removeall, and that for ever, yea, of the dominion, lordship, merit, wages, power and strength of sin, so as the one, or the other, shall never return any more; yea, so as makes to the perfection, and salvation of those from whom he taketh them away, etc. pages 66, 67, 68 Are not here glorious and high words? Are his own sins thus taken away think you? (what ever they may be hereafter:) Is he already so much freer than 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 business be weighed in the Balance 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 sin 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 sin lieth in the way between God and men, to make a separation, and so to stop the passages, and make it impassable, either for the mercies of God to be extended to men, or for men's approach to God: And these are; 1. That great offence of our first Father Adam by which sin entered 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 be done, and overcome, there can no mercy be shown 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 public 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 Conqueror, offering himself a sacrifice to God, hath done this work, fulfilled truth, and satisfy Justice, and so mercy and truth meet; and truth is sprung out of the earth, and he hath abolished death, removed out of the way that which was contrary to us, opened a gate to life, procured mercy to be showed us, so as the Winter is past, the way passable, and righteousness 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 sin out of the way, that mercies are shown 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 Door 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, looks down from heaven upon the sons of men, to see if there be any that by all this his goodness extended, will understand, and seek after him; but alas, men coming to understanding, and the light of his mercies shining on them, they yet abide in darkness, impenitency, and unbelief, hardening their hearts against his mercies, etc. Psal. 14. and 53. with Rom. 3 10.19. And this most properly is called, The sin 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 than the former; so as from the love God bears to his Son; it would stop all continuance of mercies and means, and cause the shutting of the door to repentance and life, but that even this Jesus, against whom they so sin, doth mediate for them by virtue of his sacrifice, and takes this sin also out of the way; that he procures lengthening the days of his patience, and continuace of mercies and means with some strife of spirit to them, 1 Tim. 2.5. Luke 13 6 9 Esay 53 12. And for the taking away of their sins, are all men beholding to Christ: yea, this may be often done, even for some that have sinned deeply, and though crying in their distress, yet their heart, not upright with him; And they may come after, for provoking him that so oft forgave, and took away wrath, to be abhorred. See this express. Psal. 78 37, 38, etc. Numb. 14 17 20. And the more and ofter Christ hath so taken sin out of the way, and removed wrath from men, the more are they engaged to seek and submit to Jesus Christ, nor can all Mr. Garners glorious words free them from that engagement. Secondly, For having fitness, power and readiness, to take away sin even out of the consciences, and nature of men, and so to be ordained, and set apart as the He; and the only He, that both can, and will do it in all that in believing come to him; and is so set forth, and pointed out, that men might know where to seek and find this; and this also is Jesus Christ the Lamb of God, by reason of what he hath suffered, and done, and received; He is the Atonement, and propitiation for our sins, even when we believe not, Rom. 3 24 and 5 18. 1 Joh. 2.2. and set forth also to be a Propitiation (which sure he is before set forth) through faith in the blood, to declare his righteousness for remission etc. Rom. 3.25 26. And so there is blessing in him for all Nations, so as who ever of them, though ungodly, are by his grace drawn in to believe on him that justifies the ungodly; he receives remission etc. Act. 10. 43-46. Rom. 4.5. And so is he set forth, The Lamb of God which etc. But now here is to be noted; that as Jesus both so hath in the two former respects taken, & taketh away the sin of the world; and likewise both is, and is set forth, the Propitiation for their sins; that hath propiated, yea, even the Propitiation through faith in his blood, able, & ready to take sin out of the conscience, and nature of all that by his goodness come in to him in believing on him, Act. 10.43. even so also, this is noted, and that also upon the very same ground. 1. That those who by all this goodness of God in & through Christ, and by all these engagements unto Christ, by what he hath done for them, and doth to them, and hath to bestow on them, are not, and will not be drawn from their own ways to him, but loving darkness rather than light, remain impenitent, and unbelieving, & so they remain still under guilt of sin in conscience, Joh. 16.8, 9 Under condemnation, joh. 3.18, 19 Under wrath, and cannot see life, joh. 3.36. and therefore under sin and condemnation, and wrath, and cannot see life; even because by all this light and mercy shown, they have not been prevailed with to believe on his Name, joh. 3.18.36. & 16.8. and so they remain of the world still, lying in wickedness, 1 john 5.19. 2. That such as are overcome by his Spirit, in the appearance of his so great grace to believe on him; they though ungodly, of the world, and sinners when they are coming in to him, yet being prevailed with to come in believing on him, he forgiveth, justifieth, washeth with the virtue of his blood from the sins of the world, and so enableth them to receive remission of sins, and to depend on him for eternal life, Rom. 4.5.22.25. & 5. 1-6. 8-10. Act. 10.43. And so in all and every respect he is most truly called, The Lamb of God, which taketh away the sin of the world, or sins of the world. But now this is to be farther noted; That so many as are by his grace brought in to believe on him, and so united to him as they are cleansed from the sin of the world, and begin to partake of the Divine Nature, being borne from above, and so washed, 2 Pet. 1.2, 3. Joh. 3.3.5. even so though they be still in the world; yet they are not of the world, nor according to the account of God, and those taught of God, now reckoned of the world, joh. 15.19. & 17.14. but brought out from the power of darkness and Satan, Act. 26.18. Coloss. 1.13. in which before they were, and the world still lieth. 1 Joh. 5.19. But these are now borne of God, sons of God, joh. 1.12, 13. Gal. 3.26. The seed of Abraham, the heirs and Israel of God, Gal 3.29. & 6.16. Yea, Zion, Jerusalem, a people chosen out of the world, Joh. 15.19. 1 Pet. 2 9, not the world: But now these; while in this life however justified in conscience and spirit made alive for righteousness sake; and their persons as they are one with Christ, and partake of the Divine Nature, are sons of God presented in, and through Christ, spotless before God, and so delighted in; yet as they still carry old Adam about them, and so have still the flesh, in which dwells no good thing, but an evil inclination, annoying with its sinful lusts, which God approveth, or justifieth not; so by reason hereof, and the temptations of the world, and Satan, it so falls out, that even believers in many things offend All, and sometimes some more grievously, Rom. 7.15.24. james 3 1, 2. 1 joh. 1.9, 10 1 Cor. 5. So that though in spirit, and in respect of their union with Christ and state of sonship, and being reckoned after him, and so justified; yet in respect, and the evils of their ways, with which God is not pleased, nor doth justify; but testify displeasure against; they need still to have their feet washed, and their ways healed, and so their evils, and sins to be still taken away, till they, and all that which concerneth them be perfected, Psal. 138.8. Joh. 13.10. Rom. 7.14.24. And on this ground of the former done, it is believed, Isa. 26.12. and prayed for, Psal. 85. 4-6. And this doth Jesus Christ by his everliving to entercede for such, Heb. 7.25. And by virtue of the spiritual application, and sprinkling of the virtue of his blood, Heb. 9.12.13 14. & 12.24. 1 Joh. 1.7. Now as these in whom he doth this, are not the world, but his Church, and peculiar people; so this work is not expressed in those terms, Taking away the sins of the world; But the sanctifying, purging, or taking away the sins of the people, Hebr, 13.12. & 2.17. Tit. 2.14. And The washing, and cleansing of his Church, that in due season he may present it as spotless to himself; as he now presents it in himself to his Father, Eph. 5.26, 27. And of this sort is that, Isa. 6.7. Rom. 11.27. and so not serving for Mr. Garners ill purpose. ☞ 1. 10. The word [Not Imputing] 2 Cor. 5.19. (where it is said) God was in Christ reconciling the world unto himself, not imputing their trespasses to them; This he makes all one, and the same with Psal. 32.1, 2. Blessed is he whose transgression is forgiven, whose sin is covered: Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile; (which latter expression, not mentioned by Paul; two other are put in for it, namely) Imputeth righteousness, and will not impute sin, Rom. 4.6, 7, 8. All the same (saith Mr. Garner) with that 2 Cor. 5.19. in pages 116, 117. But on what ground: Is it any where said, The world believeth on him that justifieth the ungodly, or that God imputeth righteousness to the world, or that there is no guile in the spirit of the world, or that God will not impute sin to the world; or blessed is the world, etc. All which is affirmed of those mentioned, Psal. 32.1, 2. Rom. 4. 4-8. Sure he that could treat so of the time of which this was spoken, might also have seen it spoken of the first Judgement that was to come on mankind, in which God went to Judgement with his Son, and was imputing to, and charging on him, and not on the world, their trespasses; and on that ground will impute sin to the world, for not believing on, and submitting to him, John 3.17, 18. But enough of this, and remaining yet unanswered in the opposed Treatise, Chap. 13. page 66, 67. as also in showing his forced sense on the words, Taketh away sin, in John 1.29. yea, and what will Mr. Garner say of such as have their sins freely forgiven, and yet afterwards both charged with sin, and condemned for it, Matth. 18.23. to 35. I hope he will not say. It was such a forgiveness as is mentioned, Psal. 32.1, 2. Rom. 4.5, 6, 7. 11 The word [Love] in John 3.16. God so loved the world, that he gave his only begotten Son: This, saith he, is the everlasting powerful, quickening, pardoning, and saving love of God in his Son, pag. 78. (and had he gone no farther, I would have endeavoured to take it, but he adds) Drawing everlasting love of God to them (yea, he makes it the same with that he had said before) that the world should be accounted the people of God, and obtain remission of sins, and salvation by the death of Christ, (to which he abusively quoteth many places of Scripture, not one of them saying for) page 75. For answer to him first let the Text be read. Joh. 3.16. where the words are not, That God so loved the world, that he gave his only begotten Son that the world should not perish, but have everlasting life; This is Mr. Garners doctrine, not Christ his Doctrine, or saying; but Christ his saying is; God so loved the world, that he gave his only begotten Son, that whosoever believeth in him (where is a Distribution sure, Whosoever of the world believeth in him) should not perish, but have everlasting life: (And then it follows) vers. 17. For God sent not his Son into the world, to condemn the world, but that the world through him might be saved; (now his first being sent, and coming into the world, was not only to die, and rise, and offer sacrifice; but also to bear witness of the truth; to preach the Gospel of peace, and that to this end, that all through him might believe, and be saved, yea, even those who for not believing were not eternally saved, John 14-7. 10.11. & 5. 34-40. & 12.46, 47, 48-50. And those that through believing on him partake of this special salvation, were chosen out of the world, and not reckoned of the world, John 1.12, 13. & 15-19 & 17.14. And the residue remaining in unbelief, were reckoned the world still, and so it follows here in the Distribution) vers. 18. He that believeth on him is not condemned (as the world is. 1 Joh. 5.19.) But he that believeth not is condemned already, because he believed not on the Name of the only begotten Son of God; (now mark the explication of the condemnation of the unbelievers, who are still reckoned. The world) vers. 19 And this is the condemnation, that light is come into the world (and is not this Christ, and the Gospel, and love, light and mercy, held forth there through, as vers. 14, 15. chap 1457. 9.10.11.) And men loved darkness rather than light, etc. Now let Mr. Garner view his charge on others, page 76, 77. and say, Who wrangles with God, and questions the wisdom of the Holy Ghost for speaking to us after another manner? Doth not he that chargeth his say and expressions, with error, absurdities and falsehood, and presumes to put independent senses on his words, and after his phrases, and teach him how to speak? And why should any of us so do? But secondly, let this also be noted, that though God be love itself; and so love in him is infinite, glorious etc. yet no love proceeds from him to, nor can be said to love any of fallen mankind; but in the gift of his Son, and through his Son: And whom in that gift of his Son, and through him God is said so to love, as to do them good, and that set forth for our example; we may see, Matth. 5 44. to 48. Whence when men by his goodness shown, and means used by Christ, do not come in to believe, and submit to him, but take offence, and stumble at, and rebel against him; They are said, to fight against him without a cause, for his love; to be his adversaries; to reward him evil for good, and hatred for his love, Psal. 109 3.4, 5. And when for contempt of, and rebelling against his love in the fruits thereof he saith (where their wickedness is found) there I hated them, and I will love them no more, Hosea 9 15. Oh how cross is this to Mr. Garners sense! And yet thirdly, we might note the Distinction and difference in the streamings of God's love; between his love of the world of mankind; and his love of his only begotten Son that hath done his will for mankind, and how of those that believe in Christ that he loveth them, as he loveth his Son; But he is not where said to love the world, as he loves his Son, but enough that remaineth yet unanswered by Mr. Garner, and may discover his forced sense upon this place, and clear all his quotations from siding with him, is already shown in the opposed Treatise, chap. 15. pag. 89 to. 94. Though Mr. Garner plead never so much for wicked men, to make them believe their sins are not against, much less ill requitals of such love ☞ 1. 12 The word Reconciliation, or Propitation, or Atonement (and the like of pardon, or purgation) 2 Cor. 5.19. Reconciliation here in these words where it is said, God was in Christ reconciling etc. Is (saith Mr. Garner) no less than Remission of all their sins through faith in Christ, then making them the righteousness of God by jesus Christ, page 116. giving them remission of sins, and putting them in a condition of perfect righteousness, and true blessedness through faith in Christ, wrought in them by the power of God in the ministry of reconciliation: No less than salvation through faith in Christ page 119. (and mind his after explication. saith he) No taking away of sin, no Redemption, Reconciliation, or Atonement wrought for any but by the sprinkling, 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 sprinkled 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 sprinkled with the blood of Christ, neither doth his blood any other way redeem purchase, reconcile; or make Atonement etc. Surely were it not for the sake of some others, I should not otherwise answer these greiveous blasphemies of the death, Resurrection, and presenting of the virtue of the precious blood of jesus Christ, and his invaluable Sacrifice offered to God his Father, than they did Rabsh●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 spiritual sprinkling, and application of the precious blood of Christ, and so in the application, and receipt of that reconciliation, propitiation, Atonement, Redemption, purgation and righteousness, which jesus Christ hath by, and in himself wrought with God for men, and in whom it is perfect and complete, before any receive the same; and though here through many mercies by him be reached unto men to draw to him; yet this Atonement, etc. is received no other way, but in receiving him, in whom it is, and from whom it is never divided, 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 gloss. 1. He hath denied, That Christ by the virtue of his blood, and Sacrifice offered to God, hath purchased All men, of God, and received the right of Lordship over them thereby, and so a power and right of judging them by his Gospel, and aggravation of their sins, 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 consciences sprinkled with his blood; and that his blood doth not any otherwise purchase then by sprinkling upon the Conscience: And so hath plainly denied the truth of those say of the Holy Ghost, Ro. 149 12. Phil. 2.9, 10, 11. Acts 10.36 42. Psalm 2.6.10. 2. He hath fully denied all that preparation and provision of Redemption, Reconciliation, Atonement, righteousness, life, and Spirit, which God by virtue 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 he affirmed that there is no taking away of sin, no reconciliation, Redemption, or Atonement, wrought for any, but by the sprinkling, or application of the blood of Christ upon them) which is sure in their incomming, and within them) and so hath denied 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. He hath also denied the will of the Father, that all should honour the Son as they honour the Father, John 5.23. for he denyeth the Lord Jesus Christ, the glory of all the mercies, light, means, and spiritual motions, he by the virtue of his blood and Sacrifice offered to God, hath procured for, and extendeth to the Sons 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 sprinkled upon our consciences by the power of the Spirit: And so he hath denied the truth of that affirmed in John 1.4 11. Psalm 75 3. Col. 1.17. Rom. 2.4. Acts 14.17. and 17 26.31. 4. He hath also denied the mediation of Christ between God and men, by virtue of his blood and Sacrifice offered to God 1 Tim. 2.5. Isay. 53.12. yea, and also his special Advocation, and intercession, by virtue of his precious blood and Sacrifice with God, for Believers, 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 sprinkled upon our consciences; now in sprinkling 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 thinks their was no dying of Christ for us, but his dying in us; I hope he is fare from that, but I fort ear, though here is just cause to say further, only he hath denied one part of that mediation mentioned Heb. 9 15. Thus hath he altogether denied, and razed the Gospel, as it is set forth to be preached to unbelievers, as a truth, that they might believe, and in believing might receive, and for not believing be under sin; for he hath affirmed, their is no Redemption no Reconciliation, no Atonemen, (and so no sin 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 dispense to such as believe, that it might be preached to them in his name, that they might believe (as Paul did to such as yet believed not, Acts 13.36, 37, 38.) but this man's 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 virtue of all with God, nothing hath his blood done for any, till by spirit, it be sprinkled 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 sprinkling upon the conscience, and sure that is not till they be made Believers, so as they come to the blood of sprinkling; so that till men be Believers, 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 to believe: But there was nothing 2. Cor. 5.19 to occasion such gross conceits; for it is not said of the world, God hath reconciled the world to himself by Jesus Christ, as it is said of Believers verse 18. nor is it said, God will not impute sin to the World, as it's said of Believers Rom. 4.5.8. nor is it said, God is in Christ reconciling a part of the World, and so is now, and will be hereafter, neither is it said verse 21. God made him to be sin for us, and we were then, and therein made the righteousness of God in him, but it is said, That God was in Christ reconciling etc. and this set forth as the word of reconciliation put into their hearts to minister to the world: But so much is said of this in the opposed Treatise, and this reply, that more need not be said to show the error of his gross conception, neither was there any thing in the Sacrifices and purifications under the Law, to occasion in him this gross conception, for he that reads Moses, and the after histories may see, that there were many for whom sacrifices were daily offered, and the water of purification made, that yet for not approaching, and for not being sprinkled were unclean, and to be cut off, else Israel had not been so often punished Besides, the Gospel being before even the first Testament; and the sprinklings of the first Testament, shadows of the sprinkling of the New Testament, which is the choice of the Gospel, and not to be preached to all men, as the beginning of the Gospel; about which we treat is, and so this abuse of so many Scriptures to such an end, hath more evil in it then he was ware of, nor do I suppose here to discover it; such as experimentally know what the new Testament is, will discern his imiscarrages in this, so that in this, all his senses forced on words, he hath hitherto plainly taught men to deny Christ's Lordship over them, and him to be the author of mrecies extended to them or that there is any hope etc. yea, even the Saints to deny the prevailency of his intercession before, or to procure spiritual application; but I am weary with beholding such unsavoury shifts, only it is meet to take notice of the truth, and fulfilling of those words: 2 Peter 2, 12, 13. For the word Advocation, he takes away the peculiarity of it, being the special and peculiar part of the intercession of Christ: And to help it, that his say might seem right, he slanders others, saying; they do separate between the Propitiation, and the Advocation, and gives out as if they held, that Christ died for many for whom he did not Rise, Ascend, and intercede, pag● 94, 95 189. And as if some might receive the propitiation, and not receive the benefit of his Advocation, to which I might answer with Psal. 52.3.4. fit weapons for his drift: But all that have read the opposed Treatise, may know the falseness of his charges, and such as read and believe the Scriptures may see the weakness of his arguings; to make in our speakings, the Death of Christ, and the Resurrection of Christ, and his offering himself a Sacrifice to God, distinct works, and to say, the one was before the other, and the one is not the other, and yet that in altogether he hath made the Propitiation, and is become The Propitiation for the sins of the whole world, is no deviding of these: Again, to say he is the Propitiation, before set forth so to men, and to call his making peace with God for men, and his preaching peace in being, set forth as a propitiation through faith in his blood etc. and the work of the Spirit enabling by faith to receive him (to call these I say) distinct works, is not deviding, for whatsoever is in him for any, that they might believe, yet he is no Propitiation to, or in any, till they believe, so the mediation of Christ, with God for men, by virtue of his propitiation considered as a distinct work, is no separating between them: Again in this mediation to consider the difference between that which is general for the World, John 17 21 23. Isay. 53.12. and that which is peculiar for Believers that come to God by him, which is his special intercession: Heb. 7.25. and 9.14, 15. john 17.9.20. and called Advocation, 1 John 2.1. is no separating between Propitiation, and Advocation, yet is Christ no where called, the Advocate of the World, no, the Apostle doth not say so much, as if any man sin, he hath, but we (Believers) have an Advocate etc. and this general intercession of Christ for all men, and his special intercession for Believers, by virtue of one and the same Propitiation, is a ground for such as yet believe not, to believe, and the medium that produceth it likewise, and a ground of special consolation to Believers, to whom it was a motive, instruction, and pattern, how to pray for all men & how to pray for believers: But M. Garners sense and interpretation, shuts the door of hope against all that already believe not, and so takes away the ground of lawfulness for praying for all men; for Kings, Magistrates, or Subjects, yea, for any of them, till we know them first to believe; but enough was said for this in the opposed Treatise, that he hath not answered, as may there be seen, c 5. p. 32. c. 11. p. 58, 59 c. 17 p. 1 9 112. & 192. XV. To come towards an end, the last of his ways to prove his business, that I will mention, is a pretence of unvailing Mysteries, the truth is, I should have conceived the florrishing Title to have been put on by the Printer, and not himself, as it befell me in the Title of the Treatise he opposeth, but that I find this in Master Knowles Epistle to the Churches: There are divers mysteries concerning our Redemption by Jesus Christ unvailed in this small Treatise, yea, such by his affirmation, as will make known the knowledge God hath given Mr. Garner: And Mr. Garner in his Preface calls it, this ensuing and unvailing Treatise, and so confirms the Title. Mystery unvailed, and the truth unvailed by Robert Garner: A fair pretence, and confidently affirmed, to make his opinion to be received; but yet he must give us leave to try all things, and so this pretence, that we may embrace and hold fast that which is good, and refuse the rest. 1. It might be queried what he means by Mysteries, whether that which is hidden, and now by him first revealed, and then he should show himself rashly puffed up with his fleshly mind, intruding into things he hath not seen, as will appear, 1 john 3.2. Col. 3.3, 4. and 2.18. or whether he mean that which was hidden & kept secret with God, but now hath been manifested in the person, & by the Spirit of Christ, and by the Apostles made known and left upon Record, and then his pretence hath a secret denial of Christ come in the flesh, and of the truth of the Apostles record and testimony, Rom. 16.25, 26. or whether he means, that which was hid, and is made known, but hath a depth of excellency in it beyond conception, and then he usurps the office of the Holy Ghost, 1 Cor. 2.9, 10-15. or whether he mean it of that which is manifested and made Known, but vailed so with superstitions, false glosses and interpretations, that till confuted, men cannot rightly see that which is: This is the fairest and best sense to take him in, and thus I conceive his meaning to be, though herein he wrong and rob others of their due, and arrogate to himself boasting of other men's line, 2. It might be demanded which of, or how many of the Mysteries he meaneth, seeing he pretends unvailing mysteries; for the Scripture, and Spirit therein speaking of this glorious life and blessedness in and by Christ, calls it the mystery, Rom. 16.25. Ephes. 3.3, 4 9 Col. 1, 26, 27. The mystery of God, Col. 2 2. the mystery of Christ, Col. 4.3. the mystery of the faith, 1 Tim. 3.9. the mystery of godliness, verse 16, the mystery of his will, Ephes. 1.9. the mystery of the Kingdom, Mark 4.11. yea, the wisdom of God in a mystery, 1 Cor. 2.7. So that as God and Christ is on, so the mystery is one, which I say not to fault his saying, mysteries, for which some destinctions he may so say rightly, Mat. 13.11. (but than he should not have cried down distinctions as divisions and separation, when he must be driven to use them, and shall not be so charged) for the same that he calls unvailing mysteries, he calls the truth unvailed; and I will take him every way in the best and most favourable sense; for the truth; or this life and blessedness in Christ, the wisdom of God and the power of God may be considered, as it was ordained and prepared of God in Christ, and so was in him perfect, even Propitiation, wisdom, righteousness, sanctification, redemption, everlasting Covenant, inheritance, Kingdom, glory, union, and fellowship with God, and eternal life; all was prepared by God in Christ, 1 Peter 1.20. and in Christ, john 1.4. and was with the Father, 1 john 1.1, 2. though hide with God in Christ, Col. 3.3. And also it may be considered according to the several degrees of Gods revealing and giving, and so Jesus Christ the Propitiation in the very nature of man, to take away sin, abollish death, and overthrow the works of the Devil, that so such as believe in him might have life, and the reside reserved to judgement, this was made known in some measure, and believed also, before any difference was between Jew and Gentile 1 john 3.5, 6. Gal, 3.15 Judas 14, 15. Heb. 11, 2 7. So that I conceive he means not this discovery: Again, God made known to Abraham the Gospel more fully, and so made known to him that Christ should come of him, That in him all Nations should be blessed, revealed to him the everlasting Covenant, for the spiritual seed, the multiplicity, union and stability of the same seed, and their certainty of enjoying the inheritance, and made that Covenant fore confirmed in Christ with Abraham, for all the spiritual seed, which yet made no difference between Jews and Gentiles, according to the fl●sh, Gen. 12.3. and 15.5.6. and 17. 1-8. and 22.17. Gal. 3.8, 9.16.29 but I will not charge it on him, to mean it of this discovery. Again, that Christ should suffer and overcome, and see his seed, and of the travel of his soul, and that he should be God's salvation, and show forth judgement to the Gentiles, and that God would make a new testamental Covenant with his People, and power out his Spirit on all flesh, was still further revealed to, and by the Prophet: Isay 53. and 42.19 6. and 49 6 Jer. 31. Joel 2. Neither did this put the difference between Jews and Gentiles: Yet I cannot though feign I would, clear him from intending it of this discovery, but I pass it yet; as also the showing what made the difference, and wherein it was, of that in fit place. But all this while, the manner of his coming, his Birth, exile, return, manner of life, his preaching, with the manner of all his sufferings, death, burial and resurrection, ascension, offering Sacrifice, exaltation, and filling in our nature, with the pouring out of the Spirit, and giving the precious promises of the new Testament, though fore mentioned by the Prophets, yet not clearly, but as a thing still hid with God, till it come to be fulfilled and acted by jesus Christ our Lord, the Holy Ghost also bearing witness of him; and then, and so was this mystery unvailed, Luke 24. 44-48. Rom. 1.15. and 16.25, 26. 2 Tim 1.10. And the Apostles were the first makers known and revealers of this Mystery, so as Mr. Garner cannot be the unvailer in this sense, nor I suppose doth he so mean, though of these things I suppose he means, for to them one head of his mysteries are belonging: And yet further, the Gentiles free participation of the benefit of all these things by the Gospel, and so to be fellow heirs, and of the same body, and to have fellowship in all the privileges of Israel, without Circumcision or any outward observance to under them to the jews, and to make them of the jewish Nation, this also was not clear but a hidden thing, till performed by Christ, and testified by his Spirit, and so it was manifest to the Apostles, who were the first declarers and makers of it known, Acts 10. and 11. Col. 1.23.26, 27. Ephes. 3 4, 5, 6, 7. And in this sense Master Garner cannot be the unvailer, nor I believe will say he is; though of this and the former he must needs be understood to mean by Mysteries: For the glory of Believers estate at the appearing of Christ though revealed that it shall be, and they shall be like Christ, yet how glorious, and what that same is, is a thing that is still hid in God with Christ, and will not be manifested till he do come again in glory, and appear visibly, Col. 3 3, 4. 1 john 3.2. and I hope M. Garner would have none to count him the unvailer of this. 3. It might be questioned what he means by Vnvailing, whether the manifestation and evidencing that it might appreare; but that is the work of God in and by Christ effecting, and the Spirits testifying as is shown, or the first making known, publishing, and witnessing, but this was the business of the Apostles and first witnesses, who had the whole Gospel immediately from Christ his own person as is shown, or whether he mean only the blowing away of some mists, and removing some darkness cast on by men's deceits, interpretations, and glosses, this is the most charitable sense to understand him in, though in this sense he is not an unvailer, but a gleaner out of those that have done it, yet in this sense I understand him. 4. It might also be inquired, how he conceived that he should unveil mysteries, whether by setting them forthinwords, or by some spiritual shine and demonstration removing the veil from the heart, and giving an eye to see, surely this latter he is fare from presuming to do, knowing it is the peculiar work of the Holy Ghost. john 14.26. and 15, 26 and 16.13, 14. 1 Cor. 2.10 11. But the former he must needs intent to do it by, and with words, which if he intent rightly to do, he must do it by the Scriptures of the Prophets and Apostles, for so is the commandment of the everlasting God, Rom. 16.25, 26. their say are a light. 2 Pet. 1.19 & not lift up by his understanding to find out better & fit words to express the mind of God in, and call the plain appearing sense his words and say hold forth, a corrupt sense, and then say, they most be understood under another notion, and call his form say the true sense, and the mind of God, as is usual with him, his constant drift being not to unveil, but to veil the Scripture say, and therein he is not like to be very profitable in unvailing mysteries: But let the Reader of his Book parpend how many mysteries he hath unvailed: Mr. Knowles saith their are divers of them, and himself calls his whole Treatise an unvailing Treatise, surely his confounding of things, that are by the Spirit in the Scripture language distinct, and his private sancied senses forced 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 expressly calls Mysteries, and though they might be all expressed in three, yet I will do him right to be as numerous as I may. THE FOURTH PART. I. Mystery Vnvailed. THat there is no way to life and salvation but through jesus Christ only. p. 33. the only way to life everlasting, is through believing in the Son of God, page 88 there is no remission of sins, 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 etc. received, but only through faith (for it is in him before receipt) and taking it so, I acknowledge this first of them a most sweet, precious, and useful truth, but this acknowledgement is too scant to bear the name of the Mystery, for whether men believe it or not: He is the way the truth and the life: john 14.6. The Christ the Son of the living God, the Saviour of the World, the Lord of all, the head and Husband of the Church, That whosoever believeth on him, may receive remission of sins, etc. 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 jesus to be he, and that there is no other: Acts 4.10, 11, 12, And as for the rubbish and mists brought in by the Superstitious, exalters of justification by works, blessed be God, they have been removed by divers of God's servants before our days, and this part of truth more fully, & clearly held forth by many in our days, then in his Treatise. who yet have not styled 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 believe not only the negative, but that, and the affirmative part of this also, so that we can no way count Mr. Garner, the unvailer of this Mystery, yea, we cannot overlook his evil drift in his pretence of unvailing this Mystery, even to veil and cast a mist on 2 Cor. 5.14, 15. john 3 16, 17. and 1 john 2 2. to hid (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 door 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 died for all, that is, for all Nations, or all kindreds of people, both Jews 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 useful; 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 unveil this Mystery, is to cast a veil on, 2 Cor. 5.14.15. and other places, as if full of darkness, and equivocation, that he 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 undertook for mankind, were there such diversities of Nations; And as all were made of one blood; so in that Nature, he died, and rose, and when he raiseth them for whom he died, and rose, it will not be with such distinctions of Nations, kindreds, and degrees, so that this is a very poor shift to evade plain Truth withal. 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 shadows, was limited only to the Jewish Nation, now by his appearing and suffering in the flesh; Those Mysteries are not only more clear in themselves, as being wholly unvailed by the Sacrifice of himself, but also the benefit of them is enlarged fare, and wide unto all the Nations of the earth; who before had never heard of, nor known the sweetness 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 known, and so its sweet, and useful, 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 he to pretend to unveil, besides the benefit of the Death, and Sacrifice of Christ hath in some sort been 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 sweetness of the choice privileges manifested, and abundance of grace poured forth, it is hard for him to prove, that all and every Nation, and kindred, Among the Turks, Tartars, Pagans, Indians, and Savages do taste thereof. Though the fewest amongst all, be not all Nations etc. Though his pretence of unvailing, be to cast a veil on what the Apostles spoke without vailing, 2 Cor. 3.14. Act. 13.47. 1 Joh. 2.2. & 4.14. That he might limit the extent of truth delivered by them. iv Mystery. That Manna was appropriated by God to the Jewish Nation only, but this true Bread Jesus Christ, he is not limited unto the Jewish Nation only, as that Manna was, but he is sent of God to give life; everlasting life unto the Nations of the Gentiles, the Heathen, the World, p. 101, & 102. This he calls A glorious Mystery: But sure, had he understood it, he would have expressed it rightly, and so I should have confessed his saying true; but as he hath expressed it, I know not well how to say, it is truth; for it's not proveably that Manna was restrained to the Jewish Nation only, for a mixed multitude went up with them out of Egypt, and they were not Israelites, or Jews neither by birth, nor circumcision, for than had they been counted the same; but how to understand a mixed multitude distinct from Israel, we see in comparing Exo. 12.38 & Neh. 13.3. And this mixed multitude, that also had of the Manna, and did first loath and murmur, did stir up the children of Israel to murmur, Nu. 11.4.10. Egypt typing the worldly state; If the fewest of all Nations be all Nations, as Mr. Garner would have us understand, how many Nations did then partake of Manna; let him tell us next. But again, that Jesus Christ was, or is sent of God to give everlasting life unto the Nations of the Gentiles, the Heathen, the World, he affirms in his own name, as if he were God; for he hath no place of Scripture so saying, for though he give life to the world, yet everlasting life, he neither giveth, nor was sent, or is appointed to give, but only to those that by the heavenly call are brought in to believe on him; who are therein chosen out of the world, and from among the Nations, and no Heathens then, Joh. 3.16. and 6.40. and 17.2 14, yet sure there is a glorious Mystery unvailed in the Scripture, showing all that was typed or shadowed by Manna, found and fulfilled in and by Christ Jesus. 1. Manna, was sent from Heaven; corn of Heaven; for which the People did, neither Blow, Sow, nor reap, but it was prepared, and freely given by God to relieve the people in a great strait Exod. 16.4. Psalm 78.24 So jesus Christ was not of man's devising or getting, but prepared and sent of God, that the lost world might be saved: 1 Peter 1.20, job 33.24. john 3.16, 17. 1 john 4.14. And the same may be said both of the Gospel 2 Peter 1.16.20. and of that light and mercy vouchsafed through him to men, john 1 4, 5 9 how much more of eternal life given to Believers: 1 john 5.11, 12. Rom. 6.23. in with, and by jesus Christ our Lord. 2. Manna, was both corporal meat in some sense, to preserve the natural life for a season, that they might have time of repentance and seeking the Lord; Exod. 16.35. Psalm 78.25. and in some sense it was spiritual meat, being a type of Christ the bread of life; john 6.31, 32, 33. an ordinance or medium, in eating whereof, they might have looked up to Christ and fed on him; and so shadowing the Gospel and supper of the Lord, and other his ordinances, more clear mediums: 1 Cor. 10.1 5. And it was one instruction to live by faith, and a probation whether they would or no, Eezek. 16.4. Deut. 8.1.2, 3. even so jesus Christ is he that gives life, light and mercy to the world, that they may have space and means to repent & come in to him: john 1.4, 5-9. and 6.33. Acts 17.24 28. Col. 1.17. And he it is that hath given and giveth his Gospel, the supper and other ordinances, as spiritual meat and mediums, in eating whereof, men believing might even feed on him, 1 Cor. 10.14.15, 16, 17. And he himself is that bread of life, which whosoever feedeth on shall live for ever, john 6.48, 49, 50, 58 And as all his Gospel, ordinances and mercies instruct to, so he himself leadeth those that feed on him to live by faith: Gal. 2.20. And the teaching, tender, and offer of him is a probation of men: john 3, 18, 19, 20. all this clear in and by Christ. 3. Manna, was a healthful and sufficient food, & spiritual meat for them all; all Israel and the mixed multitude; and common for them, so as their natural lives were preserved by it, and they might have received instruction by it, in eating it to have looked to Christ that was to come, and learned to live by faith: Exod. 16.4.18.35. Num. 11.4 8. Neh. 9 20. Deut. 8.1, 2, 3, 16. And yet with those that in eating this corporal and spiritual meat, did not receive instruction to look to Christ, and live by faith, God was not well pleased; but they perished, 1 Cor. 10. 1-10. even so Jesus Christ is the saviour of All men, 1 Tim. 4 10. and a sufficient Saviour for the World, John 3.17. John 4.14. and he hath a common salvation, Judas 3. His light & mercy extendeth to all, to preserve their natural life, and lead to repentance, John 1.4, 5 9 and 6.33. Rom. 4.2. His Gospel to be preached to all Mark 16.15. and that, and his Ordinances, spiritual meat for all that come out of Egyptian darkness, to the acknowledgement of the Gospel; that in eating such spiritual meat, they might come to Christ and feed on him, which those that in eating spiritual meat do not, God is not well pleased with them, judg. 3.4, 5. 1 Cor. 10.1 11. but to all that come in by faith to feed on him, he giveth eternal life, John 6. 4. Manna, was ground in a Mill, or beaten in a mortar, and then Baked, fried or sodden, and so was their meat to eat, Ex. 16.23. Numb. 11.8. So Jesus Christ suffered, and died for our sins, and risen for our justification, and by the eternal Spirit offered up himself a spotless Sacrifice to God, and by virtue of all this, and nothing less than this, is he the bread of life, john 6.48 62, 63. and giveth life to the world, john 6.33. and eternal life to those that in believing feed on him. john 6.47. 5. Manna, fell and came down in and with the dew of Heaven, Exod. 16.14 13. Numb. 11.9 Even so Christ was freely given in the love of God, john 3.16. and all mercies extended through him, are fruits of his grace, Rom. 4.2. But he himself is made known▪ and given to men in, and with the Gospel, 1 Peter 1.21 25. that is dew, Deut. 32.2, 3. and by the Spirit that is heavenly Dew: john 15 26. 1 john 5 6. Isay. 44.3, 4. much more might be said, as, How Manna was gathered on the six days, and not on the Sabbath, so Christ and his Gospel, to be embraced in this life, or else he will not be found after, and how that as Manna was sweet to the taste, so Christ and his Gospel: but I forbear either further similitudes, or dissimillitudes, others have by the Scripture shown them before Mr. Garners time or mine; so that he in this hath unvailed no mystery, but strove to cast a vail on john 6.33 51. to obscure the plainly appearing sense, and to make men believe that the life of the world, and the life of Christ, that eternal life he gives to them that in believing he draws out of the world; is all one and the same life: a gross and absurd conceit. V Mystery. That the real manifestation and suffering of Christ in the flesh; his personal Death upon the Tree, was more wonderful glorious, and mystical in respect of the declaration of the wisdom, power, and grace of God which did more wonderfully shine forth in it, then either the promises or shadows of his Death, so it was more wonderful and glorious than those, in respect of the power & fruit of it also, which was the breaking down the partition wall, which was between Jews and Gentiles, it was the beginning of life, and salvation unto all Nations of the world, p 111, 112, 113, 114 & 126. He calls ' it the glorious saving power of the Death of Christ, and surely I am ready to acknowledge the dying of Christ, precious, powerful, glorious, etc. and the Death of Christ exceeding in power, glory and fruitfulness, and that to Gentiles 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, than unvailed the mystery in his expressions; for the Death of Christ was gloriously, and savingly powerful, even before his actual dying, and that to mankind; and in Believers from Adam to Noah, and from Noah to Abraham, before there was any Nation of Israel distinct from Gentiles; Heb. 11.1.8. and when that distinction was; it did not limit the power of his Death to Israel, muchless did it limmit it to the Iewes; it only limited the enjoyment of the privileges 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 coming in by Circumcision to be one people with them, they might enjoy, Exod. 12. and 13. though through the pride of the Gentiles, this became a partition-wall: And yet farther through Christ was much glorified, in being enabled to die such a death, and mercy and truth met therein; yet the Holy Ghost speaketh of the personal 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 Son of God Rom. 1.4. and sayeth expressly, notwithstanding his denying, that if he had not risen, we had been yet in our sins, and faith and preaching vain: 1 Cor. 15.17. And that he is exalted to be a Prince and a Saviour etc. 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, Psalm 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, powerful, and saving in men, as is foreshown; But Mr. Garner saith expressly, that to die for men, and to gather them together in one, is one and the same thing, pag. 126. so that he doth but talk confusedly when he talks of sprinkling, for bloodshedding and blood sprinkling are by this saying one and the same thing, so that here he veils the mystery in Scripture unvailed, VI Mystery. That Christ was fore promised to be a light in the Gentiles, 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 himself expounded in many places to be all the Nations of the earth, All men, the World, the whole World, the Gentiles &c) he revealeth himself in them, drawing their hearts to believe in him unto life everlasting; page 129. This is the main and bottom 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 main matter and bottom proof 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 remains to be tried; for he hath brought no proof nor testimony for the truth of it, but his own affirmation, and Mr. Knowles aprobation, and that is to light for proof; for we have no Rabbi 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 say, that adds to, or takes from, or speaks besides, and otherwise then the say of Christ in the Gospel. Isay. 8 20. Gal. 1.6, 7 8 9 Rev. 22.18, 19 Besides Mr. Garners expressions are somewhat 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, ●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 happiness, when this in them is revealed to them; quite besides the Scripture; the next step to Atheism; And Mr. Garners expressions are come very near to it; but to say the least in this expression of his mystery that with faithfulness can be said, he wrongs the Scripture: Isay. 52.15. and 9.1, 2. Mat. 4 14, 15. That speaks of Christ personal coming to the Jews, & preaching the Gospel to them, and that Gentiles also might enjoy the same, As if Zabulun and Napthaly, because bordering upon, and in the way of the Gentiles were Gentiles, and as if the Gospel 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 sins and everlasting life; yea, he altars 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 Gospel, saith; It is for men; John 1.4, 5.9. The world, 1 John 2.2. All Nations to the ends of the Earth: Act. 13.47. But speaking of the same received and enjoyed, he saith it is in believers that are borne of God: John 1.12, 13. and 3. 3.5-16. a people chosen out of the world and not of it, John 15.19. & 17.14. redeemed unto God out of every kindered, tongue and people, and Nation: Rev. 5.9. yea, he contradicteth the very testimony of the Holy Ghost, that saith of the life of Christ, john 1.4, 5. It is the light of men, and the light shineth in the darkness, and the darkness comprehendeth it not: But this man saith, he is a light of, or to none but those in whom he revealeth himself, and draweth their hearts to believe on him, and so also denyeth the doctrine of Jesus Christ; john 3.19. that saith; This is the condemnation that light is come into the world, and men love darkness etc. and hate the light; which this man denies, saying, that Christ is no such light to any, that they may take offence at it, or so as they may for that be condemned, for if he extend any light, they believe, etc. surely our Saviour said well, Mat 6.23. If the light that is in a man be darkness, how great is that darkness! And so if Mr. Garners grand opinion and most esteemed truth and Mystery, that must season all the rest, be filled with so much darkness, no marvel his whole Treatise be full of darkness: To conclude his mysteries with his affirmation concerning Jesus Christ, being a light to the Gentiles etc. That mystery was not in being till Christ's manifestation and suffering in the flesh, page 115. and 123. and 131. I confess this is my sterially expressed, and had need to have been better explicated, that it might be acknowledged true, for certain the word, the Son of God, that is the Christ, in whom is all the mystery of God, and the life in him, that is the light of men was verily in being before he took flesh: John 1.2, 3, 4.14 1 john 1.1, 2. yea, and the calling of the Gentiles was fully in the Scriptures of the Prophets, though the flesh of Christ and his actual and personal death, resurrection, and Sacrifice, was not so in being, till acted, and then the mystery concerning Gentiles conversion, not made known in his dying but by his Spirit after his resurrection and ascension, Acts 2. and 9 and 10. and 11 Col. 3.5. So that in all this view of his expressed Mysteries, one may clearly see, that 1. he hath only pretended to, and boasted of, but not unvailed any mystery. 2. He was out of his place, and out of the way of Christ and those taught of him, to pretend and assay to talk of the high, and deep mysteries, when he is discoursing of the beginning of the Gospel of Christ, the foundation of repentance to draw in unbelievers to believe, and help forward the weakest: Christ and his did not so: john 16.12. 1 Cor. 3.1, 2. 2 Cor. 3.12. and 4.2. Heb. 5, 12. 3. He took a wrong course to discover mysteries, in that he strove to find them in, and fetch them out of such words as, All men, All nations, the world, the whole world; It had been more seemly to have done it in, and out of the names and titles of Christ and his members, as Jesus Christ our Lord, the Son of God, the Saviour of the world, Emanuel, the seed etc. though indeed the mysteries are unvailed in full say of the Gospel. 4. He wrongs the say of the Gospel, in pretending as if the say therein about the foundation, and things absolutely needful to salvation, were dark and full of mysterious equivocation, as his own say are, that so he might have his fancies admired and received for truth, as is shown in this reply. 5. In all his acknowledgements of truth, he hath come short of those that have gone before him, if not of those he opposeth, let their writings testify. 6. In all his pretence of unvailing Mysteries, he hath miss the very mentioning of them, as Scripture doth, which are plainly unvailed & set forth therein. & yet in such words of wisdom and truth (without any equivocation) as by reason of the veil over the heart, till it turn to the Lord, none clearly see, prize, or understand, without some spiritual illumination, and operation of the Holy Ghost; that turneth the heart to the Lord, and giveth both the eye to see; and some experimental taste thereof: 2 Cor. 3 17 18. As, 1. The freeness, riches, and glorious love of God in the gift of his Son, and the reconciliation wrought, and hope laid up in him, this shining through the death of Christ upon the heart of a man, so as when a man is found in his filth and enmity, and sees nothing in himself, to difference him from others, or encourage him to look to God; yet such the power of his death when this love is commended through it, and the power of the love through it commended, as it pulls a man from out of himself dependences and delights, and from the world's state, way and fellowship, and reconcileth him to God, enabling him to believe on Christ, renewing the heart etc. Rom. 5.5 8.10.11. Tit. 3.4 5, 6, 7. 2. The special interests, privileges, and gifts confirmed on these that are so brought in to believe, even all the privileges of the new Testament, even the holy Spirit to mind them of Christ, and teach them the things of him, and write his mind in their heart; to lead them, endue them, with gifts, make them useful etc. john 1.12, 13. and 14.16, 17, 26. and 16.13, 14, 15. 1 Cor. 2.9, 10.11. Heb. 9.14, 15. 3. The intercourses of love; the streams and springs, the secret hints of light, & whispers, the communications & receipts, between Jesus Christ & the heart of the Church, or souls of unfeigned Believers: Cant. 1. and 2. and 3. and 4. etc. In all which, is some experimental knowledge of that great mystery, God manifested in the flesh etc. These are mysteries plainly declared, and evidenced in words of truth and wisdom, that are a light, yet rightly known, discerned, and prized of none without the spiritual teaching of the Holy Ghost, 1 Cor. 2.8.15 7. He hath come short of expressing those mysteries, or that mystery he hath most busied himself to unveil, which also though with brevity, is more plainly and fully expressed in the Treatise that is by him opposed, as may be there seen in chap 14. page 78.81, 82, 83, 84. And Oh that he rightly knew this mystery as it is unvailed; That the Gentiles should be fellow-heires, and of the same body, and partakers of his promise in Christ by the Gospel: Ephes. 3.6. By circumcission, and being endeared too, and made one with the Jews by Mosaical observances; It was not doubted, by any of the Believing Jews in the primitive times But without this, and only by the Gospel, this was not so known before now what was their inheritance, what was their body, how did they partake of the promise; did not the Word, Oracles, Covenants, and services of God belonging to them, and to their children, Rom. 3.2. & 9.4, 5. Acts 2. was not in their body, Israel, and the Israel of God, the outward, and the inward Church, had not they heirs in hopefulness, and heirs indeed, were not their Infants discipled: I conceive; They that know the Gospel and this mystery, well, would not deny the Infants of professed Believers, to be received into the Church by Baptism with water, nor renounce that to take up another; And it yet seems strange to me, that any of the same saith and Judgement with me in the Gospel, should be of the same opinion, and practise with him about the Ordinance of Baptism: But I love them in the truth we believe, not the less, nor shall shrink from witnessing it, because he hath joined me in his Treatise with them, nor like his cause the better: And in answering thus fare his whole Treatise is answered; and in the Treatise he opposeth, particular answers may be found at large; which I will not again transcribe, Mr. Lambs Reasons abide, and are so weakly answered, that more than is said need not be said; and if it were, M. Den or he, I question not have, or will do it, only this I say, by such ways and deal with the Scripture, as he hath gone in if it were received, any heresy may be countenanced and all the grounds of Religion denied, and Paganism, or Atheism ushered in, give but way, under pretence of unvailing Mysteries, to deny the say of the Scripture, to have the sense they import, for another sense, by other words to be brought in, and whether then may one be drawn from one to another till they come to nothing; wherefore my desire is, that all men would heed the Scripture, and take heed to the plain say of the Gospel, and suffer the Grace of God appearing therein to reprove and take us off from every folly, and to enamour our hearts with God and Christ, and so carry us to live by faith, and walk in love, as the Gospel of Christ directeth us. And know, that Gospel is true and good in all it saith, and that of, for, or to every one, Oh far be it, that any called Christians, should make the Gospel of Christ like the Lottaries of some men, in which are more blanks than prizes, and where men must cast faith at an adventure, and such as declare it, sound it before all, not knowing to whom it belongs, let it light where it will; nor as Mr. Garner, that sets forth such, and so many works of the Spirit in a man to know Christ died for for him, and must call on men first to forsake vain confidence, and turn from their evil ways, and then believe, and saith no propitiation, no life that is perfect in Christ for men, till by believing it be in them, & yet unsayeth again, and cryeth down every thing in a man, to be as a preparation to believe; In which he doth well, but his doctrine affords no ground of faith without it. For upon what ground should any man forsake vain confidences, and evil ways, and then believe, if there be nothing true in Christ for him before he believe, surely if this be not a sandy or airy foundation, no other can be so: But know that the Gospel is good news for & to every one to whom it comes, which could not be (howglorious soever) if not true, and true it will be found to all, so as if they do not receive it, and suffer it to save them, it will be their judge, and send them without excuse to condemnation, whence even such as refuse the tender, are willed to be sure, the Kingdom of God was come nigh to them, and that the word they refused to suffer to save them, shall judge them: Luke 10.5.11. John 12.47.50. Thes. 2.10.11, 12. Wherefore take heed that none of us refuse to receive the love of the truth that we may be saved; but attend and yield thereto; and be not deceived, God, will not be mocked, nor suffer Mr. Garners Mysterious deceits, though approved by Mr. Knowles, to keep, or withdraw us from belief and obedience to the Gospel, and say of Christ; And so I for bear any farther following him, in any farther discovery of his errors, absurdities and slanders, only entreating God for the sake of Christ, to give both him and me, and every of us, more light and understanding in, and hearts more submitted to the truth of God in Christ, that so we may rightly speak it, and walk in it, and so prayeth his friend, and the friend of all that love the truth, though differences in some circumstances be found in expressions, or walkings. Thomas Moor. A REPLY TO Mr. T.W. HIS pretended Confutation of T. M. THAT there was value, and worth enough in Christ's death (in regard of the sufficiency, and excellency of the price) for the redeeming all men in the world, is granted on all hands, saith Mr. T. W. He hath fairly granted, if fairly expressed; for it is in the expression doubtful to my understanding in what sense he takes Christ his Death; whether simply for the Act of his Dying, as some of his after-saying, page 4. l. 3. last and elsewhere give occasion to think he doth. But the Holy Spirit by the Apostle tells us, If Christ be not Risen, believers are yet in their sins, faith vain, preaching the Gospel vain, etc. 1 Cor. 15.14.17. or whetherhe mean it of the virtue of his blood, Dying, or Death, as he is risen just, and ascended to heaven with the virtue of that his own blood; having by the eternal Spirit offered himself a spotless Sacrifice to God, and obtained eternal redemption, Heb. 9.12.14. And if he take in all this, as I suppose he will exclude no part thereof; And though all this be oft included in the expression of Christ's Death, Rom. 5.10. Blood, Rev. 1.5. Ransom, 1 Tim. 2.6. Sacrifice, Heb. 9.26. Yet I suppose, in our blessed Saviour's acting of these he will allow Distinctions considerable, between Christ, his Dying, and Rising, and Ascending, and offering himself a Sacrifice; Though our faith without any separation look at, and receive all as one; But the questions here to be answered for right understanding his meaning are, first, with whom Christ had to deal with God or with men, I yet suppose he will confess that in acting all this he had to deal with God, and that he in all this gave the ransom, offered the Sacrifice to God, and made the Atonement with God, 1 Tim. 2.5.6. Secondly, For whom Christ did this, and presented his Death, and offered his Sacrifice to God; and I am loath to conceive otherwise of him, but that he will confess, it was for men, though he answer in speaking of his dying, or laying down his life, pag. 64. l. 30. That redemption belonged to Paul not as a man; but as an elect vessel: A secret indeed, no where as redemption was effected by Christ in his own body, set forth in the Scripture, which tells us, That all are by nature dead in trespasses and sins, under sin, etc. without difference, Rom. 3. Eph. 2. And that Christ died for the ungodly, and unjust, and for our sins, and surely men are ungodly and unjust, and sinners as they are men, and not as they are elect vessels, Rom. 3. 10-20. But that it was for men is evident, 2 Cor. 5.11.14, 15. 1 Tim. 2.5, 6. Thirdly, for what Christ thus gave himself to God, whether for this; that for, and upon this very gift, men should be at peace with God, one with him, and God now without any more done take all sin out of them, or from off them, and so all punishments and deaths, and fill them with eternal life, embracing them as sons in his delightful love, or whether it was for this; that for, and upon that very gift, Jesus Christ might have the dispose, and be the Lord of all, Rom. 14.9. Psal. 2.7.9. And be the Saviour of the world, 1 John 4.14. Isa. 49.6. And the propitiation for the sins of the whole world, joh. 2, 2. And be filled with authority, power, and spirit to preserve men and creatures for their use, and to use means, and send forth spirit in the means to move men to repent and seek the Lord, Matth. 28.18. Phil. 2.8, 9, 10. Psal. 75.3. & 68.18. Rom. 2.4. And to be the Judge of all, to absolve all that by his grace in the means are prevailed with to believe on him, Mat. 9.6. Act. 10.43 And to condemn such as hold the truth in unrighteousness, and so persist in their impenitency, unbelief and rebellion, joh. 1.18, 19 Psal. 68 18-21. And that being thus made perfect, he should be the Author of eternal salvation to all that obey him, Hebr. 5, 8 9 And throw into a second death all that rebelled against him their right and lawful Lord that bought them; and abolished the first death for them, 2 Pet. 2.1. 2 Tim. 1.10 With the Devils also for that they usurped to deceive, and draw men to rebel against his government. Now whether of these ways, Mr. T. W. will answer this question; Charity bids me make no resolution, because if he should answer the former way, as his writing gives occasion to suspect; then I know no full or plain sentence of Scripture to express, or countenance his Answer with; nor can junderstand, how he can free his saying from charging God with injustice, for receiving a sufficient price and detaining that for which it was given, in suffering such, as by such saying ought to be freed still to be born under guilt, and defilement of sin, and to remain many days under the power the darkness and sin, and Satan, and afflicted with punishments and death; nor can I see how he will avoid derogating from the great mediation, and exercise of the High priest hood of Jesus Christ, which Scripture shows to be at the Right hand of God, and by virtue of his Death and Sacrifice offered to God wherefore I will not so conceive of his meaning; but if he Answer in the latter; though it be with more apt, and fit expressions than he granteth all that T. M. hath laboured to maintain for how else will he understand the sufficiency of the death of Christ, we are not questioning, what is the sufficiency of God the Creator, as Creator; The Death, Resurrection, and Sacrifice of Christ is certainly a creature; though such as in which the Creator is yet as Christ is the first borne of every creature; The first borne from the dead, the second man, made a quickening Spirit; so all this in him a new creation; now how there should be a sufficiency in any created being, though possessed with God for redeeming any, for which there neither is, nor ever was any intention, or will of the Creator, I cannot understand indeed if he had said, it might have been sufficient, if God had so willed, I might, and would have spared this & given another Answer: But he plainly confesseth, There was value and worth in Christ's Death (in regard of the sufficiency and excellency of it) for the redeeming all the men in the world; And if there was such value and worth for sufficiency in it. It is so in it still (compare John 1.4.5. with 1 joh. 1.1, 2 3.) The Word of the Lord endureth for ever, I say 40 8. 1 Pet. 1.24, 25. And we are to follow those the end of whose doctrine and conversation is, to set forth jesus Christ, The same yesterday, and to day, and for ever, Heb. 13 8. And so whosoever miss, it is for not receiving the tenders of it in the means, Prov. 1.23, 24, etc. So that Mr. T. W. in this saying hath secretly granted that which he openly opposeth; but yet he saith, whether Christ in God's intention, and his own performance so paid a ransom for all, and every particular man, as thereby to make satisfaction, and procure reconciliation with God for them, is the thing in question: This T. M. undertakes to prove, saith Mr. T. W. He means not that T. M. goeth about to prove that this is the thing in question that rests for himself to prove; But that T. M. undertakes to prove this thing that is in question; but he should either have put down T. M. his own expressions, or else not after have slandered him, p. 3. l. 5, 6, 7. saying, That Christ intended to reconcile all men to God by the reconciliation wrought in his body with God for men; which, saith he, are Tho. Moor his own words, but as he hath annexed them, they are Mr. Tho. Whitfeild his own surmises: And therefore seeing he hath not set down the question either as Doctor Davenant did, To which I yielded in my Book, nor as I there expressed it, nor kept close in his Treatise in answering to that he expresseth as mine; I must a little open the business, before I yield him this to be mine; And so I confess myself to conceive that I understand and believe, that in the beginning God made one man, a living soul, and that he made him righteous, and a public man, Gen. 1.26.27. 1 Cor. 15.45. That he made them superior, and inferior, male, and female, fit for increase by generation, and called their name Adam, 1 Tim. 2.13. Gen. 1.27. & 5.2. And that God at the first created all men in his creation of this man, and made all men righteous, in making this man righteous, Eccles. 7 29. So as what this Adam was in his public place in which he then stood all men were in him, for he was all men; and what God adorned, and furnished him withal, he did it in him to all men: And the opportunity of eating of the Tree of Life; with the charge not to eat of the tree of Knowledge of good and evil, and affirmation of Death in dying to Die in the very day he should eat thereof; given to this man was given to all men in this man; And this public man eating of the fruit of the forbidden tree; he sinned, and so lost the Image of God out of his heart, and fell under the guilt, and power of sin; and so under the power of the Law and of death, etc. And what he did, all men did in him; so as in him all men sinned, and fell, Rom. 5.12. And the Almighty convicting him of sin; convicted all men of sin, so that by this one offence, or the offence of this one, unto all men to condemnation, that is, on all men in a public man; yet not at the first on them as individuals, and particulars, yet so as all the individuals, when ever they come forth by propogation from him, as they are of him in that Nature they partake of, and are under the guilt, and partake of the same misery in bondage to law, sin, and death, Rom. 5.19. Ephes. 2.1, 2, 3. So that by reason of the sentence gone forth from the Almighty, Genes. 2.17. (more unalterable than that of the Medes and Persians, Hest. 3 & 8) Truth and Justice required a present imposing of the execution of that Death and curse, which is the first Death according to the just judgement of God, without a mediator, and that all men must have perished in; if God had not found out a remedy, for without shedding blood, no Remission, Heb. 9.22. But now this I believe; that as God in his purpose of making man, did see that man would fall: So in his purpose, and Council he provided the remedy in his Son before the world was, 1 Pet. 1.20. And presently upon the fall in the very same moment this business was done and acted, in respect of agreement, conceit, Tender, and acceptation between God and Christ the Son of God, to take into union of Person the nature of man, to be made flesh, under the Law, and bear the imputation of sin; and so to die, and rise, and offer sacrifice for man, which God accepted, and so filled him in the nature of man with all fullness of grace and truth: so that here is a propitiation, life from the dead, and a new creation in; And a new heaven, and earth for this second Man; And spirit to quicken, etc. Psal. 40. Heb. 10.5.10. So that here are two men, two adam's, the first, the last, 1 Cor. 15.45. etc. So that the virtue of the Death, Resurrection, and Sacrifice of Christ was from the beginning, so as thereby men were either saved, or left to the judgement of Christ; Though the fruitfulness thereof was neither so apparent, nor abundant till it was really acted in our nature by Christ, John 1. 1-17. John 1.1, 2. so that there is no Divinity in this Argument of Mr. W. That because many were damned before Christ actually Dyed, therefore Christ died not for them, page 4.36, 37. page 11. l. 4. he might as well have said m●ny were saved before Christ actually died, therefore he died not for them: But passing such Arguments as of no force to enlightened believers, Scripture showeth us two things wrought by God in the gift of his Son, and obtained of God, and effected by Christ, by virtue of his Death, Resurrection, and offering himself a Sacrifice to God, and receipt of Spirit in the man: viz. 1. A supportation of the old or first creation for a time, Psal. 75.3. Col. 1.17. Heb. 1.3. In which there is both time, and space given that men might repent and come in to their Lord, 2 Pet. 3 9 Rev. 3.21. And also means and some motion of Spirit to seed, and move to repentance, and seeking the Lord, Rom 2 4. Act. 14 17. & 17 26, 27. Gen. 6.3. Psal. 68.18. And 2. A new creation, in which is pardon, Peace, justification, life from the dead, or eternal life, and inheritance, Revel. 21.5 which all that by grace are brought into union with Christ partaking of, 2 Cor 5 17. Here in this life in spirit in a first fruits, Rom. 8 10.23. In the Resurrection in fullness both in soul and body, Phil. 3.21. 1 John 3.2. Now in these two men, the first, and the last man, all men are considerable; The first a natural man; The second a spiritual; In the first difference of sex, and degree; In the second, not so. The first fallen: The second having undertaken, hath restored that fallen nature: And thereby preserveth the first with that creation for a time, so as generations come forth from him, the distinctions of sex, and degrees remaining preserved, and ordered by him for the time, and hath also a new creation for all that come forth of the first Adam, and by the means he useth come in to him; But as none come in to the second Adam, that came not forth of the first; so none come forth of the first Adam, whose nature the second hath not taken, & for whom he hath done nothing by which they might partake of him, and for refusal thereof be justly judged by him: but these two Adam's are not both natural to have their several posterities by generation. The second is a spiritual man, and his seed is of such as come in to him by regeneration; It was therefore something unsavoury, and of no force to prove any thing, so to exptesse his comparison, and the opposition of the two adam's with their several posterities, and then mention the supposition of a third, page 68 line 17, 18. unless Mr. W. could show a posterity coming forth of the loins of the Man Christ, or a Generation coming in to him, who never came forth of the first Adam; and so were first of his posterity: But to the business as I am helped to understand; but by Scripture, and also by reason subdued to believe God in his own say. If Jesus Christ in the beginning did by his consent and agreement with God his Father become the second Man, the last public Man, and so undertook for the first man, the first public man, who was all men: Then he undertook for all men, Rom. 5.12.14. 1 Cor. 15.22.45, 46, 47. If he took the nature of the first Adam that was all men, and not only a part of that nature, or some part of the nature of Adam, but the whole nature of whole Adam, than he took the nature of all men Luke 3.23.38. Act. 17.26. If Jesus Christ became under the Law, and stood in the stead, and bore the sins of the first Adam, and died for his sins, in whom all sinned, and fell under Law, and whose sin, was the sin of all men: Then surely, he was made under the Law for, and stood in the stead, and bore the sins, and died for the sins of all men; Though the gift in, and by Christ exceed the offence, Rom. 8.3. Gal. 3.3.4. Rom. 5. And if Jesus Christ took not on him the difference of sexes and degrees, or any of the excellencies, or furniture of the first Adam; but only the nature, which was one in both sexes, and each degree; Then he came, and died for all men in both sexes, and every degree, not so much respecting sexes, or degrees, as the nature of men for whom, and for whose sins he came, and died, and so for them, as men, ungodly, and sinners, and not as elect vessels, and a holy generation, though to make such; and even from the roof and beginning of all it is evident; That Jesus Christ the second public man undertook as the second man; A public person for the first man a public person, and so for all that were in him, and by propogation to come of him; that they might not perish in this first judgement and death, but to be given him into his dispose; to preserve alive a time; that they might live to him in this life, and after death to raise them, and bring them alive before him, to be judged by him, in another judgement to another life, or to another death, according to the Gospel: Rom. 14 9-12. 2 Cor. 5.10, 11 14, 15. Phil. 2 7-11. Rom. 2.16. and so the holy Ghost, teacheth us to understand the business, saying, As by the offence of one, unto all men to condemnation, even so by the righteousneosse of one unto all men to justification of life: Rom. 5.18. that is, as is aforesaid in the other; in the public man that undertook for all men, and that so as their lives are preserved a time, and the old creation for them, that such as come into him by the means he useth, while he preserveth them in this old creation, may partake of the new creation in him, and such as perish in rebellion against him, may be brought to another judgement, and sentenced to a second Death. And so, & in this sense, Jesus Christ hath died, and given himself a ransom for All men; so as he hath made an atonement with God, and is himself become the propitiation for their sins, that it may be declared or testified in some fruits of his goodness, to lead to repentance and seeking the Lord, that so such as are by grace brought in to believe, may be reconciled unto God, and receive remission of sins, and eternal life, and those that perish in refusal and rebellion, be justly sent down to a second Death; which is a foundation and ground of, and motive to repentance, faith, and obedience for all men, set forth in the Gospel; showing in all this, their obligation to Christ, with encouragement to come in to Christ, and terror to all that rebel: If Mr. T. W. his expressions may be taken in this sense, it is yielded as a true report (or else not) for this is that which Mr. T. W. opposeth and which T. M. endevoureth to show proved in the say of holy Scripture, for otherwise to prove, he is still less; being no Linguist, for knowledge of divers tongues; no Arthist in Logic, either according to Aristotle, or Ramus; nor learned in Philosophy, either moral, political or natural, either Epicurian, Pythagorean, Stoic, or Platonist, or were he, yet he could not think meet by these, to square, mould, and prove Divinity; but only what God saith in his word, as he is helped to understand, he desireth to believe, and takes his say to be proof enough, and of more worth than all the reasons and arguments of men against them. But Mr. T. W. saith, that for proof, T. M. makes use of three things, which he makes the principal ground of his Doctrine. That which he calls the first ground for T. M. his proof is, The distinction between the Redemption, reconciliation, and salvation, which Jesus Christ effected in his own body with God for men, and that he effected by his Spirit in men God; this saith Mr. T. W. is not agreeable to Scripture, To which I answer, I have been so told by such whom he reproacheth, as lay preachers, but not by any professed Divines, before I read it in Mr. T. W. 2. This distinction, and four more, one about the distinct ends of his death, another the distinct manner of mentioning those ends; another about the divers ways of propounding his death, and another about the difference of the extent and force of the same word in Scripture; I used for clearing the business in stating the question: But seeing so many of those he reproacheth as lay preachers, affirm them my proofs, and now it is so affirmed by two Clerks professed Divines, though of contrary judgement and practice, let them so stand, each of the five distinctions being of the like force to prove, and four of them not faulted by Mr. T. W. 3. This distinction he faulteth, is in the Treatise shown expressly in the Scripture there quoted, page 2. to 14, 15. and nothing there disproved in any quotation, but remaineth full enough to answer all he hath said to fault it, besides the distinction, and that which it now acknowledged a proof for, are both shown in that Treatise, and in the first part of my answer to Mr. Garner, to be plainly set forth, and proved in the Scripture. 4. His way of faulting the distinction, is by framing reasons and calling Scripture to make a consequent with though I hope he will not justify the Saducees so reasoning from Scripture, Mat. 22. as divers in ourdayes also have done, to deny the reurrection of the body) But this with all that follows in his leasons is answered, and the abuse of Scripture therein shown before in that Treatise, in divers places, to which he hath said nothing and again in the first and third part of the Reply to M. Garner, so as for answer, no more need, but only to desire the Reader to peruse the same; though the Reader of his may see, 1. In his first reason, much weakness; for whatever reconciliation be wrough with God in Christ by his Death; yet no men are reconciled to God, but by the spiritual application thereof, when the love of God is there through commended to the heart, which slays the enmity there, and reconciles to God, in receipt of the atonement, whence the words, while we were etc. and being now justified, and we have now received Atonement: Rom. 5.8 9.10, 11. The Colotians were enemies in their minds, by wicked works in which they walked, after Christ had died, yea, and made peace, in presenting the virtue of his death before God also, and by application of this were after reconciled to God: Col. 1.20, 21, 22, 23. Besides, he is not able to prove, that the Death of Christ is agreater work than the resurrection of Christ, nor that the reconciling to God, by love commended through the death, of Christ a greater work, than the further saving by the power of the Spirit of life, by which he risen from the dead; which sounds harsh to Ephes. 1.17.19, 20. though his so saying acknowledgeth the distinction. As for his altering the Text, Rom. 8.32. it may be said, God doth not give an un●glorified Son to his, but having delivered him up for us all; it is not said, how shall he not deliver up all things for us, but as he said, if he give him to us (who was delivered for us, and is wisdom, righteousness etc.) how (saith the text) shall he not with him (in giving him) freely give us all things, which makes nothing for Mr. W. his Reason. 2. His next reason is answered in the Treatise opposed, and in reply to Mr. G. It's no where said, that the world hath Redemption through his blood, nor that God will not impute sin to the world, though Mr. T. W. take liberty to confound and limit general propositions with special applications, and to blot out difference between present, preterperfect, and future tense, here, and else where. 3. His third Reason, is dubious and forceleffe, and answered in the Treatise opposed, and in reply to Mr. Garner, about the word, Advocate. 4. His fourth Reason is grounded upon an oversight of the change of person, in the Apostles speeches, from verse 14 to 21 in 2 Cor. 5. and misconception of the word, might, as is shown in reply to Mr. Garner, about that word. 5. His fifth Reason hath an equivocation in the words, hath reconciled, which should be, hath wrought reconciliation in his own body, or reconciled the nature of mankind in himself for all mon, and then his consequence is not true of all men, nor doth a Peter 1.3. speak of any more then, the then Believers, yea, in those words not of all them, as the next verses, the change of persons show, and so prove not Mr. Garners sayings at all. 6. For his sixth reason, I forbear to note what appears in it, I desire to deal reverently with him, and not to provoke him, for Christ by his death, resurrection and Sacrifice, hath purchased all men of God, and wrought reconciliation in their nature in himself for them, and doth use means that it might be applied to them, which if they perfect in rebellious resusing, and when he opens their eyes, will not see, their saying, if he give them up, and do no more, he is but a half Saviour, will neither help themselves, nor hurt him. 7. His seventh reason is grounded on a slander, as is fore shown, and built up with queries, to which answer enough, is both in the Treatise, and in the reply to Mr. Garner, and all the world being Christ's, out of which those that are chosen in the heavenly call to him, are his peculiar, and have his Spirit: I marvel at his passages in this business, as if some were his peculiar, before they have his Spirit, and after shall have, or as if the greatest number of men were their own (as evil men say, Psal. 12.) for if they be Gods, and not their own, than they are Christ's also, and that by virtue of his ransom: Psal. 26.9 That which he saith is the second ground of T. M. proof is, A distinction between a common salvation, which Christ hath purchased for all, and a special salvation, which he hath purchased for Believers, this T. M. disclaims, and marvels tha● so learned a man and professed Divine, professing the examination of my Book, should under his hand affirm such a thing: For, 1. I was about the first distinction still, and coming to treat of the second branch, the redemption, reconciliation, and salvation, which by his Spirit, discovering, and applying, the former he worketh in men; I mentioned, how he was fitted for it, and how he proceedeth to effect it; in which I shown, how the Scripture showeth a common salvation, in which also there is a witness and tender, to draw men toward the special, and so that their is a special falvation, in all which I spoke not of purchase, but dispensation, which Mr. T. W. could not but see, and why he hath altered the business, and misreported my say, let the reader judge. 2. I do not conceive so grossly, carnally, and scantily of Christ, as if he were not the Saviour, and author of salvation; but only a purchaser of it, only a bargain maker with God, a purchaser of some things for the Father to give to another, I believe him so to have purchased, as to have all into his dispose so as he hath power to forgive, sins, and to give eternal life and is able to save, and able to destroy; yea, the Father doth nothing without him, but whatsoever the Father doth, the Son doth the same, and God would have all men honour the Son as they honour the Father: Mat. 9 John 5. 3. This second of his reported my grounds, being his own framed position, to answer, it is meet himself deal with it, and not I, whom it concerns not; and what concerneth this business of mine, is already fully and largely answered in the Treatise, which became him to have answered, and not to fly that, and frame prositions and objections, as him best liketh, and as he conceives his reasons might best answer, and yet there is still farther answer to all he saith in this Reply to Mr. Garner, in the first part, on Hebrews 5.9. 1. As for the common salvation mentioned, Jud. 3. though I but quoted the place after this saying, The faith of this common salvation, is as the oppening the door to the special Text, p. 11. And so gave no occasion of his, if salvation be taken in a special sense, for I desire not to take any part of the salvation wrought by Christ in his own body, or extended by virtue thereof to men in a carnal sense, but spiritually, in regard of the salvation, because it comes from the Lord the quickening Spirit, and hath evidence, and motives in it to spiritual good, even that part of it, which is in preservation of the old creation, how much more that which exceeds, and hath its ends and tendancy towards eternal life, though it be not eternal life which is the special, but what salvation is meant Jud. 3. whether the common, in belief whereof the special is received, or the special only, I have the Reader for answer to consider what is said, Jud. 4, 5. of the types some destroyed, after saved; and for the sanctification etc. mentioned, consider Heb. 10.19 for whom surely he prayed, and was as diligent as for these, other Reply I make not, lest I should occasion his zeal to become fury. As for his affirming the salvation no larger than the faith, and because the faith of the salvation is not given to all, therefore the salvation was no farther common than to them that had it: His undertaking to be a Minister of the Gospel to many nigh Rutland, Lincoln shire, and Yermouth, who at that time had not that faith given them, doth confute his saying, though one might also say, there is more in the salvation wrought by Christ both common and special, than any words in doctrine can fully set forth without divine Spirit to discover, or will be fully manifested, till no more need of such mediums to see through, whence that 1 Cor. 13.12. 1 John 3.2. and more than our faith can fully apprehend, and for more than at that time had, or yet have that faith, and for that he saith of 1 Tim. 4.10. It is still life divinely spoken, and I am sorry it hath been declared by his pen, viz. that these words are not spoken of the second person; of Christ as Mediator, but of God, by whose providence all men are preserved, especially Believers, Oh that those called. Anti-trinitarians, might not read this saying of Mr. T. W. for they deny not Christ as Mediator to be a distinct person, but only that in this one Almighty living God, there should be three distinct unseparable, undevided, as I believe there are in this one God, though they say but one person, and that the Father, and what less saith he, that saith plainly, These words are not spoken of the second person, surely he meant not so, he believeth the second person to be the same one living God that the Father is, nor is his after sentence of Christ as Mediator any help, or less free from error, for whatsoever things the Father doth, these also doth the Son likewise, John 5.19. to 27. And the Father hath given him Authority to execute judgement, also because he is the Son of man, he it is by whom the Earth and the Inhabitants there of are upheld, and by whom all things consist; Psalm 75.3. Col. 1.17, 18 nor is there any preservation of mankind fallen into sin, nor of creatures for his use, but through a Mediator, for God whose mercies are over all his works, is holy and righteous in all his ways, Psalm 85.10. & 145.8.17. So as all providence is by God in Christ, and all dispensation of mercies, and means through him; surely he might have learned a more divine exposition of the words [God who is the Saviour] from Paul (if he despised him not, because sometimes he was a Tentmaker) who opens, and gives the sense of that, Isay. 45.21, 22, 23. no God else besides me, A just God, a Saviour, I am God and none else, unto me every knee shall bow, as meant of Jesus, Phil. 2.10. But Mr. W. faies here, the word signifies no more, but a preservation, & I pray doth not that word reach far enough, surely such as know the original, as well as he say, it's the same word, Luk. 2.10 unto you is borne this day a Saviour, which is Christ the Lord, to which Mr. T. W. gloss might reply, that can be no such good tidings of great joy unto all people (that are fallen into sin) or that is no more but a preserver, which God was from the beginning, and is of all men without Christ as Mediator, these are dangerous glosses; yea, the same word say some is frequently used for Saviour, in the Apostles writings: The rest that follows, is fore-answered here pag. 4. But when the wisdom of man will presume to teach what must be wisdom in Christ, we are not like to judge a right of any thing; nor will his death or ransom be found to be in vain, of such as are by him judged, to be a second death, which I have writ at large in the discourse of the precious blood of Christ, chap. 11. 2. As for his objection set down as mine; Christ death is not in vain for those who are damned; for hereby they are freed from origin all sin; this is neither my opinion nor faith, nor any such thing in my Book; surely if I should say, he was nonplussed, to give a fair answer in reproving what was there said, and so devised this objection, that he might hint to such as never read my Book, as if I held it, and so might seem to them to have confuted me, when he hath done nothing less; though all his answers to it, if they were bend against Christ his dying for all men; they are as much against his dying for any as for all. 3. As for that he puts as my objection, quoting page 39 Christ's death is not in vain, though all be not savad, for he died to make them savable: and to open a door that they may be saved; in this also he wrongs me, both in word and sense; could not such a one as Mr. Whitfield, have answered my say, without framing them into a mould fit for his own turn, the one half of his saying, none of mine, and the rest altered, which also was not brought in to such an end, as he that reads chapter 7. may see; and my words are in page 39 That Jesus Christ hath so died for every man, that he hath redeemed all mankind & satisfied God's justice, & is become the propitiation for the sins of all men, and hath made them savable, and opened the door that they might be saved; and is so faithful and able, and useth such means, that whosoever perisheth, it will be through their own fault, and to the same purpose more largely before page 36. and before that after an explication of the business, page 11. that as he hath in himself so saved all men; so being ascended, he doth by virtue of his death, and the redemption wrought in himself, u●e such means, and in some seasons so put forth spirit therein that he makes all savable, so as there is a possibleness in, and through him, and possibility with him, for all men to come in to him, to believe on him, and in believing to be eternally saved, Joh. 3.16, 17, 18, 19 with farther explication, for that an examiner of less conscience and skill, than Mr. T. W. professeth to have, might have seen to have reported righter, and understood better, then to say he knoweth not well what can be understood by making saveable, unless a purchasing a possibility of salvation for all, and for all, surely a wise man would not use so many reasons to fault he knew not what; but the Treatise declared my meaning fully; How I understand That Jesus Christ hath, and doth make men saveable; where (as in the other Treatise is shown the double enmity mankind fell into by sin. And so first, how man's fall necessitated him in the day of his sinning, in Dying to Die; because of the truth and justice of God; so as without death, no remission of sin, and without resurrection, no justification, for God cannot lie, or be untrue, or unjust, so as here was a bar removed by Jesus Christ, who Dying for all, all died, 2 Cor. 5.14. Though to the dishonour of the Death of Christ Mr. W. say, God was able to save men even before Christ was given to die, by what way and means he should think best: Though I believe Christ was given to Die, (though not sent forth to act it) in the first moment of Adam's fall. But; Secondly, the fall and sin of man did so corrupt the nature and disposition of man, that though the death be suffered by Christ for him, he will not come in to God; if something be not done to change his 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 seen: I understand Jesus Christ makes men saveable. 1. In himself, as he is the second man, the last Adam that stood in the place, and undertook for the first public man; for him, and all that were in him, having taken the same nature, and in it died; sure for the first Adam's sin, or else for no man's sin, and if for his sin, then for all men's sin, or else his sin was not all men's sin, and he is in that nature risen just, and hath offered up himself a Sacrifice for man, and is now in man's nature glorified, so that in him is peace, righteousness, etc. So as in him as the public man, the nature of all mankind, is as fully, yea, more abundantly saved, restored and enriched with glorious salvation, than 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 public man, is as virtuous and more virtuous, and powerful in him, and fuller of efficacy, to make all that by grace come in to him like himself, than 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, actual salvation in Christ for men before it be preached, or he set forth as the propitiation, Rom. 3.24, 25. Heb. 2. 2-4. 3. He by virtue of this he 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 calls Salvation, and wills us so to account it, 2 Pet. 3.15. The Dispensation of means, and mercies as testimonies of his goodness, 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 strife and motions of his Spirit to reprove etc. 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 cometh into the world that was made by him, john. 1.9.10. And by his works 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 Gospel which is a preaching of great salvation, Heb. 2, 3. wherein also is some presence of Christ by his Spirit to discover, witness, reprove, draw to, and apply salvation: Though many break all bands, Joh. 15.26, 27. & 16. Mat. 28.20. Hosea 11.3, 4, 7. And this, that they might believe, 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 hear, and toucheth their hearts; Though divers like not the light, and, so willingly close their eyes and ears, and harden their hearts, Joh. 3.19, 20, 21. Act. 28.27. And all this is actual salvation, and extended that men might come in to him, and partake of eternal. 4. He hath eternal 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 foreshewne; though since his coming 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 ineffectualness 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 actual by faith (faith being neither Discoverer, nor Applyer; but only the receiver of what he by Spirit in the means discovers and applies.) Of urging that, if a potential wrought (that should be the phrase) Than no actual; as, If he the God of the Valleys, than not of the Mountains, are of no force, and beseemed Lay-preachers better than Mr. T. W. As for the other objections of his own framing, I may leave them to his own Answering, though he might be bold: There was a door 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 Jews and Gentiles, before Christ came in the flesh, are perished for ever: But I may not slip over his Answer of his own framed objection; That if Christ Died not for all, they want a foundation of faith; To which he replieth, No. For the foundation of both our faith and obedience, is not the secret, but the revealed will of God which enjoins every man to believe on him whom the Father hath sent, etc. Surely here he hath said something, if he would either stand by it, or make any thing of it; But according to his direction we 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 than 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 say are all true, certain, etc. Prov. 8.6 9 & ●2. 20, 21. what an intimation of a heavy charge is this to the say of the God of truth. 2. A Minister of the Gospel, or a Believer, aught to meddle no farther about the will of God concerning any thing in their declaration, than what by word or works he hath revealed, Deut. 29.29. to which those who are submitted; when God saith, his Son died for all, will not conceit another secret meaning, and use reasons to scare men from belief of his testimony. 3. The foundation of Repentance, faith, and new obedience is not the injunction to believe etc. But that which is to be believed; even Jesus Christ as he is set forth in the Gospel: Isay. 28.16. Acts 4.10, 11, 12. 1 Cor. 3.11. And for whom there is not the Christ that hath died for their sins, and risen 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 believe, or to look to Christ for salvation, if where Gospel comes, they do not first believe, that Christ died for their sins, and risen for their justification, 1 Cor. 15.1 4 17. so that in this grant, Mr. T.W. hath run himself into such snares, as he snares himself worse to get out again, saying every one is enjoined to believe on Christ page 7. And yet that it may be denied, that all men are bound to believe on Christ, page 68 Put a duty to believe instead of Christ, for the foundation of faith, page 7. Proclaiming such commands as God gives for men to walk in, to be some of them contrary to the inward mind of God, & some contrary one to another, surely if Enthusiastes may be granted, this denies them nothing, but how may this appear; he saith, God gave Abraham a command to kill his Son, and then another not to kill, which latter being his purpose, was cross to the former command page 49. & 84. But where will he prove this, not in the revealed word of God, for that tells us, God bad Abraham offer his Son for a offering, and so much was revealed, Gen. 22.2. And Abraham not knowing that this contained any less than to offer him up a offering, he did offer, and intended to slay (there was his trial) but the latter command though crossing Abraham's intentions, did enlighten his understanding, and so he saw not one command crosing another, but obeyed both, in offering his Son, Heb. 11.17. and not slaying him, but offering the Ram a offering: And as for Pharaoh, he had hardened his own heart long before, nor was Gods hardening any other but the withstanding that operation, by which he had before been moving his heart, and so justly for his rebellion, and cruelty, leaving him to Satan, yet did he command nothing in charging him to let his people go, but what he would have done; there being a people to be let go, and he had done well if he had willingly yielded it; but he brought him to it at last, as he will one day all those that in the day of grace refuse to acknowledge Jesus Christ the Lord, bring them to it, Phil. 2.10, 11. Oh what spirit is that which so sets out the command of God, that he is feign to plead the equity of them, with that Rom. 9.20. did the Apostle so in that place, or hath God done so Ezek. 18. surely his commands are righteous altogether, Psal. 19 I set pass that might be said in that which follows page 7. to avoid provocation: But as he deals with the command, so he is as cross to the Apostles, in setting forth the Gospel to be believed, consider page 169. First, saith Mr. T. W. no man is bound to believe Christ died for him, till he seel his need of him, and be humbled, but first to believe that God hath given his Son, to purchase redemption for all repenting sinners, Now what Gospel is this; what humiliation and repentance is that, and whence comes it, that must be before a man believe so much as that Christ died for him, Christ died for the ungodly, his enemies, etc. But such as have repent, are not so called; yea, the Apostles have preached the death and resurrection of Christ for men, to call and move them to repentance: Acts 13.37 39 1 Cor. 15.14. Secondly, he saith it is their duty to see, and feel their sins, and be so humbled for them, as thereby they may be brought to repentance: See here, they must not see their sins by this doctrine, as Christ was made fin, and a curse for them, nor look upon them, as they have pirced him, and so come in to him, for they may not yet believe that he died for them; how cross is this to the Scripture, Zach. 12.10. and the Apostles preaching of repentance, who set it forth as the gift of Christ that is risen from the dead, and exalted, and urged it one that ground that in believing it might be effected: Acts 2. & 3. & 13. & 17.31. Thirdly, he saith that when they are truly humbled and brought to repentance, it is their duty to renounce their own righteousness, and rest on Christ alone for salvation; strange doctrine, that a man should rely on Christ, before he can believe that Christ died for him; surely Paul was otherwise led; the knowledge of Christ produced his repentance, faith, confidence, and not these that Phil. 3 7, 8, 9 Fourthly, he saith, that doing this, they ought to persuade themselves that Christ died for them, etc. here is right, the cart to lead the horse, and the building made the foundation; surely the Apostle receiving the atonement, throug divine love manifested in his death, did let go his own righteousness, and depend on him to besaved by his life Rom. 5.8.10, 11. Thus have I noted the Gospel and saith Mr. T. W. sets forth: Oh you that through grace believe, is not this a humane faith, did such a faith ever support you in a day of trial; and when God by Spirit in the word of grace testified of his Son, and in discovery of his rich grace to your heart brought you in to believe, did not that melt, humble, and work repentance in you, or were you left to view & reason from such things in you selves, to parswade your own hearts to believe, I must a peal to believers in this; and so to M. T. W. his own heart, because of that 1 John 4, 5, 6. That which he saith is the third ground Tho. Mocre brings to prove that Christ died for all, is those general expressions which the Scripture useth in speaking of Christ's Death. Surely if I can find him right in none of his heads of proceeding, it is time to let answering of him alone: 1 Tim. 2.6. Heb. 2.9. not an expression only, but the whole sentences: I writ to testify the truth of them in the sense the words import; whatsoever Title was put on my Book, of which I need not be a shamed; but before I began to prove, I endeavoured to clear the business by several distinctions in five several chapters, containing 32 pages, and now I have by reason o● his, and another not the worse because a Shoemaker, and another, not the worse because an Apothecary, seeing they are Christians, calling them proofs, yielded them so to be, and out of the first distinction, Mr. T. W. hath affirmed two grounds, though he hath disproved nothing by it, then in the first chapter, I shown how the question is stated by divers, the first as I had it from such as Mr. W. calls lay-preachers, and that I opposed, and that is it Mr. T. W. labours to maintain; the second as it is stated by those called Arminians; which I also have confuted in the Treatise; the third as some Ministers have stated it, the fourth and fifth as some learned, sober and judicious Ministers in great place, whom I love and reverence as godly, howsoever they be affected towards me; have stated it; the sixth, as some learned writers are reported to have stated it; the seventh, as it was stated in the Synod of Dort, which I approve as good and true, the last, as Doctor Davenant stated it, to which I stood page 33.36. Then I began to prove by opening the question, and answering it in twelve answers by plain say of Scripture, without interpretation or glosses, chapter 7. page 37.38, 39 which when Mr. T. W. can do to prove Christ died not for all, or only for an elect company, or that all he died for shall have eternal life, or that there is a world yet in Scripture called a believing world, that are the sinners and unjust for whom Christ died, he may be credited, else he doth nothing to purpose, than I proceeded to more enlarged proof. 1. By considering Christ as the common person, in the room of all mankind, of whom the first was a figure, chapter 8. page 40 49. 2. By considering the joint mentioning of creation, and redemption by Christ chapter 9 page 49 52. 3. By considering the constancy of the Scripture, in changing the person, when having mentioned the general it mentions any special, chap. 10. p. 53.54. 4 By considering 1 Tim. 3.6. and Heb. 2.9. in the force of the words, the scope and circumstances of the places, chap. 11.12. p. 55, 56. 5. By considering like places of Scripture, speaking in like manner: chap. 13. p. 66. 70. To all which M. W. hath said nothing, to confute any one argument. 6. By adding six arguments, to satisfy such as must have reason satisfied, with addition of 18. several proofs: chap. 20. page 129. to 137. with addition of more proofs chap. 21. p. 138. 143. with removeall of doubts: chap. 22. now Mr. W. only pitches upon the general expressions, the sixth of the 18. proofs p. 233. Did this learned man examine my Book well, or go about to answer me, to call this my third ground, and to say nothing but that which is already answered in the Book; and the least refuted by him, that for answer to all I need but say, read the Treatise again and for such general words as, All men, Every man, the World; he taketh pains to no purpose. The Treatise showeth as many significations as he; but how it is taken, when it is spoken by God of his great works, by and concerning his Son; in this he hath done nothing, and all he hath said is fully answered in the Treatise, chap. 5 & 11. & 12. & 13. And at large in answer to Mr. Garner, as for the objections I answered, I never meddled with them, so long as I looked on them as School disputes, framed against Arminius by learned men, who in their grounds of Religion have confessed as much as I say; but when they were sent me by a Gentleman (sometime as report is, a Black smith; no dishonour to him in the eyes of the wise) in opposition to the truth; I have so answered them, and Mr. W. hath strengthened my answers, by faulting, and not confuring any one of them, as he that reads may there see; In which all his (here now moulded) objections, queries, and reasons are answered, and again in answering the same things to Mr. R. G. on the same words, in the second and third part of that Reply, only I shall here hint some things, as answers to some new expressions of his. 1. I believe according to Scripture, two adam's, or men, the first natural, the second spiritual, and the say of Scripture, as they are of things belonging to the first, I understand in a natural sense; and as they are of things belonging to the second, I understand in a spiritual sense; and yet both in that sense, the words in such say imports, which is rightly called the literal sense, 1 Cor 15.45.48. And this in answer to Mr. W. p. 8.9. whose cross and carnal expressions, I forbear to put to trial. 2. I never said nor writ, that every child can understand such a figure as this; the Pot seethes over; where the subject is put for the adjunct; alas many Children may take the fastened grumble on the outside, as well as the pottage within, for an adjunct: But I said, such a saying may be understood by mean Country people (that know not what to call such figures) yea, and profitably, so as the end of such a voice, being to hasten the Mother to save the pottage from being lost, which if she stay to here a Clerk open the figure, and being delighted in hearing how figurative the child's speech was, all may be lost; I apply it not; But in the other figure, though a part be sometimes put for the whole, that excludes not the whole, or else that he calls a part is the whole: But that God made all Nations, should be a figure put for part; and that God made Israel should be the proper speech to limit, and explicate, I hope Mr. T. W. will not say; and this for answer to his p. 13. 3. I am not willing to urge his taking men off from believing the resurrection of all men from the testimony of Scripture, to take it on his word, 1 Cor. 15. For since by man death (is not that the death of all) by man also the resurrection of the dead (is not that as large as the former; did death befall any more by the first man, than were made righteous in him, and he stood for, and they sinned in him, and shall any more be raised by the second than those whose natures he hath taken, and for whom died, and rose, let Mr. W. prove that, till when I prefer the text v. 22. For as in Adam all dye, evenso in Christ shall all be made alive, though I believe a more abundant, and excellent life for such as by grace are one in him. 4. I am sorry for his rashness and bold adventure, to give occasion of strength to those that would hold many Gods, and have many wives, and be justified by their own works, as if the word, But, or, only, or that which is as much or more, were not in the Scripture for these, what are not men's words, and humane righteousness plainly excluded in our justification before God: Rom. 3.20.21 27, 28 & 9.32, & 10.3. Is it not plainly said, there is but one God, 1 Cor. 8.6. and saith he not expressly Isay. 45.21, 22. No God else besides me, none besides me; I God and none else, and surely though men should love their enemies, and their Brethren, and their Children: And I am persuaded Mr. W. would those at least, where he is Minister should love him, and that with true and faithful love also, and yet this is more than to love their wives only: But if Mr. W. mean it of that peculiar love and fellowship that ought to be between man and wife, I suppose he better knows the law of nature, the law mortal, and levitical, then so to object, did not God make twain one? Hath he not forbidden to take another to vex her life? Hath he not forbidden fornication, Adultery, etc. Is there another Minister besides M. W. or any judicious among the people that will thus reason, when he can show the place in holy Scripture, where it is said of any part of the world or any sort of men in the world, Christ did not die for them, or that he died not for All, that he is not the Saviour of the world, not the propitiation for the sins of the whole world, than he may to some other say put in his but, or only: Besides it's shown in the Treatise, as much restraint in some applicatory saying about Creation, Fall, Death, Resurrection, Judgement, and that some for whom Christ died, perish: And this for answer to page 14. 5. I have his putting that for Scripture which is none, as that God hated Esave before he was borne, and such stuff, as answered enough, as also his intimate farthering a falsehood upon the Apostle, who never said all Christ died for are justified by his blood, or have their sin forgiven, and shall be eternally saved: I well perceive where the Scripture untranslated, how some would misreport them, to serve their own turns with, but read the Treatise, and there is answer unremoved 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 God's 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 believe, vers. 21.23. from which Mr. W. flies when he comes at it, as fearing it would confute his confutation: As for all that follows, it is so far from answering any thing that the Treatise remains still answer enough: Besides, I go by plain say of Scripture, and not by Sillogismes in my Answer to the Objections; and his syllogism 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 terms, and so forceless, as he did: But in one, viz. But Mr. T. W. is not glorified; let himself 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 profane and scoffing company in using the language many do, when they are pouring in strong drink, and pouring out oaths with Jeering and reproaches. But what he means by lay-preachers, I am left to guess: I know the Scriptures distinguish between Governors and people, as I hope he will not call the Governors, our King, Parliament, and Magistrates Lay; or of the people, but Magistrates; so I hope he will acknowledge himself a subject, one of the people; True, before Christ came in the flesh, there was a distinction between 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 unfeignedly believe, are the spiritual Priests, 1 Pet. 2. 5-9. and the distinction is between the Church that is God's 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 public places is from the Governors. And that in the Church itself is a Distinction between Officers called Bishops, or Elders and Deacons; and the rest of the brethren: And he that usurp an Office without a Church call, let him bear his reproof; True, when the Bishop of Rome began to usurp authority over Princes, Then he, and his Ministers were called spiritual, and the Clergy as if they were the Church; and the Magistrates and people together, as their inferiors, called the Lauty; 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 he means men that are not in his order, and so called as himself, and then he gins wrong, for without disparagement to him, or them be it said, the opinion he maintains is that which such teach; And the objections I answered, I had them all in writing from a Gentleman, that very like sometimes hath been a Blacksmith, the calling the Distinctions proves, and faulting them. I had first from an Officer, sometime a Shoemaker; 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 persuaded 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 think he approves not, but going where one's calling, and God's providence leads, is not wand'ring, though it were from Northamptonshire to great Yarmouth, and from thence thither again: I wish he may requite none evil for good. As for Tho. Moor. He believes the Doctrine of the Gospel in the plain say thereof true, and good, and will acknowledge any swarving of his there from to be his error, when by those sayings it is shown him; But carnal reasonings, or Philosophy he will not yield to, to wave those say by: As for his being a Weaver some twenty years since, he hath no cause to be ashamed of it, unless for his entering it contrary to the counsel 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 drawn 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 Town nighet Yarmouth, and further from North●hampton Shire, than Vpwell, o● 〈◊〉 in which he lived. But this but a little mistake, for 〈◊〉 that takes greater things on trust, and will undertake to describe and censure those whom he never knew, nor correct his mistakes, when by reading he might have had some knowledge to have set down opinions righter. As for that he saith T. M. hath of late taken on him the office of Teaching, if he had said near twenty years ago he received authority for Schoole-teaching, he had kept within some bounds of truth; but for teaching or preaching Gospel, I know not what he means by Office, for Apostles, Prophets, Evangelists, Pastors, & Teachers; were all Teachers and Preachers of the Gospel; the words of prophecy, exhortation, wisdom, knowledge, faith, etc. are all for teaching Gospel; the manifestation of the Spirit is given to every believer to profit withal: And teaching, and preaching of Gospel, and that to conversion, or edifying souls, hath been by reasoning, or conference, Joh. 4. Act. 17. By declaration of Gospel with exhortations etc. Act. 10. & 13. By preaching Jesus from a portion of Scripture met with, or occasionally put to one, Luke 4. 17-20. Act. 8.34 35. or reading the Say of the Gospel; as written, and explicating the sense of hard words, Nehem 8 8. Act. 15.21. Rev. 1. or by taking a text, and according to premeditation, and help of Authors, to Analis, and divide, and propound Questions and Answers; to divide and sub-divide into parts; To raise doctrines, make reasons, answer objections, frame uses methodically: which of these he meaneth to be peculiar to an Office, for we read of both Officers and Brethren teaching: nor did T. M. ever yet, though offered liberty in a public place, or will he assume to teach therein, nor in any sort farther than by the call of those that have authority over the place, though the Prayers, the approbation etc. of as ancient, learned, and godly Ministers as Mr. T. W. was not wanting twenty years since to T. M. I shall therefore forbear farther proceeding in this folly with him, and suffer him to glory in the flesh, with those that reproached our Lord and Master for having been a Carpenter, and his Disciples for being unlearned, or having been Fishers, Toll gatherers, Tent-makers; And thank God that through Mr. T. W. I may bear my part of his reproach: But as for the seducement, wherewith he feareth the people in the Kingdom of England should be seduced, namely, lest they should by the Scripture be brought to believe that Christ Died for them and their neighbours, and so to own their sins, as that for which Christ suffered, and him as their Lord, that in belief of the love of God herein, they might loathe themselves & their sins, and their own works, & be ashamed of sinning against so gracious a God; and so love God, and Christ, and live to him, and love others for whom Christ Died, & walk in that faith and love, and acknowledge all the mercies of God to men, as fruits of free grace through Christ; and so to imitate him, as is as at large shown in the 24. Chap. of the Treatise, and from this he scars men, as if to be led to it, were as the following Absalon out of Jerusalem; But though many good uses are to be made of that Story; yet seeing he will needs make an Arigoricall application of it; So let it stand in this case: Jesus Christ he is the David, the Shepherd, the Judge; he hath declared his mind, and shown every man's condition his way, and portion in his Word, which is a light, to which men taking heed do well; Till the day do dawn, and the Day star arise in their heart: But if any will Absalon like blame this King because any wait so long before the day dawn in their heart, and he hath not appointed another Judge to be in his place, to determine more speedily how men shall understand, and believe; persuading the Kings say are doubtful, and affords not every man right: And then in pretence of humility, love, and learning say, Oh that I were judge to interpret, and give the sense, and I would do every place, and every man right and set him how, and what to believe and do, that men might not wait so long on his say; he that do●h this, let him be compared to Absalon, and those that follow them, to such as followed him: I say no more to that. As for Arminianism, sure, it must be some private opinion of Arminius, and not the doctrine or say of Scripture; neither was he such a one, as Mr. W. calls Lay-preachers, and whether he hath set down his opinions right, or not, I do not know; only this I know, they have been more sound confuted by others that I might name: And I am sorry that they are so revived, as to endanger their spreading by weak confutations; But as I understand the difference is thus: First, According to Scripture: Christ Died for all, 2 Cor. 14.15. so I confess. Arminius: He Died alike for all; this I believe not. T. W. He Died not at all, intentionally for all. Secondly, According to Scripture, jesus extends grace in light, and means to all, to lead to repentance, joh. 1 4 ●1. Act. 14.17. & 17.24.28. Rom. 2.4. Arminius: He offers and extends grace alike to all. T. W. He extends grace to most men not at all. As for the other points, they are besides this business, though in my writing I have confessed election of persons, and denied any thing in nature, to will, or further conversion, and the total falling away of any by grace, engrafted in, and m●de one with Christ; So as Mr. T. W. hath but slandered me, to give out, as if I held Arminianism; and gulled his Reader, in making as if he confuted me, which if he by Scripture could have done, there was my faith in those things I writ plainly set forth, enough for all his book to have answered, which his flying gives me occasion to think he could find no Answer rightly to confute me, and so he devised something that is not mine to confute, as if he confuted me; for I profess, if by Scripture he had shown me any error in my Treatise, and confuted it, I would have thanked him; But because Mr. W. speaks of divers erroneous opinions, and shows them not, nor any good usefulness to which his negative doctrine tendeth; I do here infer those parts of truth for which I have been much defamed. 1. That jesus Christ hath given himself a ransom to God for all men, and by virtue thereof is the Mediator between God and men; and extendeth means to lead to repentance, ready to receive such as are prevailed with all to come in to him, and this the ground of repentance, faith and love, as the Treatise showeth, though for this I be slandered, as a Papist or an Arminian, for want of better arguments. 2. That men's incomming into Christ, and knowledge of peculiar in●erest in him is by the holy Spirits enlightening the word of grace, and so discovering and witnessing Christ to their heart, and commending the rich and free love of God through Christ, and what he hath done for sinners, so to their hearts, as to enable them to believe, Tit. 3.4.7. Rom 1.5 8 10, And this the root of all true humility, confidence, love. etc. which are thereby proved sound; else not: Thus leaving Christ by his Spirit to manifest his own things: joh. 16.12, 13. 1 Cor. 2. 9-12. Though by such as themselves undertake to be otherwise manifesters of men's happy condition; I be reviled for this by them as a manifestation. 3. That those thus brought in to believe in Christ, have his mind writ in their hearts, and so the love, grace, and Spirit of Christ to quicken their spirit, & to move and lead them, according to Christ, by the law of grace, faith, etc. Though the flesh or outward man be under the law still, and no farther free, than the Spirit of Christ maketh free; And for this, by such as strike against the end of the law, I am reproached for an Antinomian, Rom. 7. & 8 1, 2.4. 4. That such as are by grace thus led to live, and walk in, and by the Spirit of Christ, and so in Christ as they have received him do enjoy fellowship with the Father and the Son, and therethrough receive insupernaturall, and spiritual shines and infusions of divine love; and therein dispensation of spirit, and spiritual visits in discovery of Mysteries, hints, motions, and operations, which effect springs Ascending to God, and streaming towards brethren all in; with and according to the word of grace, joh. 14.26. & 15.26. & 16. 12-15. 1 joh 1.3, 4. etc. do show: And for this, by those that are strangers to supernatural, and spiritual teachings I must be defamed, as an Enthusiast, though in coming to trial; the defamers will not stand to the plain say of Scripture, and would drive from resting on the Word and Spirit both in one; A ready way to take all from humane Testimonies. These are the opinions cried out against, which I have nor set down to gain approbation from any unbeliever. But only to prevent such as are taught of God from harming themselves by receiving rumours; and from such I shall gladly receive farther information; Knowing amongst us the difference will be, or is very little in the three latter: And I hope God will in due season bring us to agreement in the first, in the mean time let us keep the unity of the spirit in the bond of peace, as prayeth the unworthiest amongst them. Tho. Moor. FINIS. Errata. IN Epistle page 2. line. 3. for rough read through. in Treatise, p. 1. l. 9 for by himself, r. by him in himself. l. 14 for exceeding r. exceedingly p. 2. l. 4. blot out first p. 5. l. 6. for thee, r. be. p. 7. l. 28. for our, r. one. p. 8. l. 1. for impart, r. import, l. 4. for exeptation r. acceptation. l. 5. for or, r. are disobedient p. 10. l. 6, for 209. r. 109. l. 25. for Jews, r Jaws. p. 11. l. 15. for 1 Pet. 3, 4. r. 2, 3, 4. l. 24. for. 6.8.10. r. 5. 8. 10. l 27. for Assurement, r. Allurement l. 28 for appeareth, r. operateth. l. 37. for. 8. 10. r. 2.10. p. 13 l. 18. for 4 r. 40. l 23. for or, r. on. l. 35. for or. a. p. 16. l. ●. for propitiation r. proposition. l 27. for refused, r. refuted. l. 34 for wroth, r wrought. p. 19 l. 10. for laguage, r. linguist. l. 14. for redemo, r. redimo. p. 23. l. 33. for 29 r. 26 p. 24. l. 13. for 16 r. 18. l 16. for intent, r. extent, l. 34. for memorial. r. removeall. p. 17. l. ●. to mankind, add to. l 12. for spirit, r. Priest. p. 26. l. 32. for offered, r. after. p. 27. l. 6. for that, r. them. l. 19 for thirdly, r. thereby. l. 20 for As, r. 4. p. 21 l 8 r. Heb. 1. 3. l. 12. for Good, r. God. l. 33. for Rom. 25. r. 9.25. p 31. l. 7. for refused, r. refuted. l. 15. for or, r. for. p. 32. l. 20 for beer, r. so l. 29 for 33. r. 133. p. 24. l. 9 for by, r. be. l. 15 for especially, r. expressly. l. 17. for 20. r. 12. p. 25 l. 14. r. for hear, r. heave p. 29. l. 30. for if, r. it. p. 31. l. 28. for cha●ged, r slandered. p. 30. l. 8. for sancy, r fancy. l. 23. for men, r. me p. 33 l. 34 for largest, r. largeness. p. 35. l. 4 for indifferently, r. indefinitely. l. 22. for romist, r. remist. l. 23. for (one) r. on p 38. l. 20. for where two, r. were, to. p. 39 l. 36. for righteousness, r. reigning. p. 44. l. 28. for intdened, r. extended p. 46 l. 10. for them, r. him. l. 11. for them, r. him. l. 33. for believe, r beseem. p. 48. l. 2. for have, r. leave. p. 49 l. 12. for his, r. 18. p. 50. l. 28. for universalltyes, r. universalities. p. 51 l. 10. for word, r. world. l. 27. for indivinity, r. indifinitly. p. 52 l. 8. for of, r. if. l. 20 for him, r. sin; p. 53 l. 18. for Air, r. fire. p. 57 l. 32. for Joh. 2. r. Joh. ●. p. 58. l. 18. for not, r. But. l. 20. for forms, r. former. p. 59 l. 29. for judge, r. Judas. p. 60. l. 28. for words, r. those words. l. 29. for make, r. to make. l. 30 blot out to. p. 62. l. 27. for 109. r. 106. p. 63. l. 14 for 23. r. 13. p. 69 l. 5. for 2 Tim. r. 1 Tim. p. 71. l. 35. for fold, r. hold p. 73. l. 21. for Act. 17.2. r. 17.25. for. 35. r. 75. l. 32. for 126. r. 136 p. 74 l. 16. for seasable, r. sensible. l. 28. for joh. 6.5 r. 6.5 1. l. 33. for honour, r. owners p. 75. l. 31. for 2 Cor. 14. r. 2 Cor. 5.14. p 76. l. 9 for 1 Joh. r. joh. 6. p. 81. l. 13. for 14, 15, r. 44, 45. l 27 for every, r. ever. p. 84. l. 3. for 18 r. 28. p. 85. l. 23. for and, r. not. p. 86. l. 1. for denying, r. dying. p. 90. l. 28. for concepiton, r. conception p 95. l. 7. for viz. r. ☞ p. 96. l. 20 for satify, r. satisfied, p. 97 l. 12. for continuace, r. continuance. p. 98. l. 7. for propiated. r. propitiated. p. 99 l. 24. to in respect, add of the flesh, p. 101. l. 1. r. saving love. l. 6. for for, r. so. p. 102. l. 1. for another, r such a. l. 7. add he p. 104. l. 2. for insury, r. injury. l. 29. for 14. r. 1. 4 p. 105. l. 11. to way add of use p. 106. l. 30. for suppose, r. purpose. l. 32. before all, r. and p. 107. l. 2. for 12. 13. r. 1. 2. p. 110. l. 7. for gall, r. gen. l. 35 for come, r. came. p. 117. l 4. for Joh. 4. r. 1 John 4. l. 13. for Judge, r. Judas, p. 118. l. 14. for beginning, r. bringing. l. 35. for through, r. though. p. 119. for denying, r. dying. p. 12 3. l. 30. for endeared, r. undered. l. 36. for belonging, r. belong p. 129. l. 22, for joh. 2, r, 1 joh. 3, p, 131, l. 24, for conceit, r, consent, p, 132, l, 1. for joh. 1, r, 1 john 1, l, 4, for 36, r, line 36, l, 20, for partaking, r, partake, p, 133, l, 9, for But, r, Both, l, 35, for roof, r, root, p, 134, l, 16, for perish, r, persist, l, 25, for perish, r, persist, l, 35, for stillness, r, skilless, p, 135, l, 12, for effected, r, effecteth, l, 32, for it, r, it is, p, 136, l, 14, add the. p, 137. l, 18, for Garner, r, W, l, 25, for perfect, r, persist, p, 139, l, 5, for Text, r, Treat, l, 6, for special, r, spiritual l, 16, for have, r, leave, l, 35, for life, r, less, p, 140, l, 28, and 29, for preservation, r, preserver, l. 34, for or, r, for, p, 141. l, 5, blot out be, p, 14●, l. 4, for for, r, so, p, 143, l, 29, for Prov. 12. r, Prov. 1. p, 144, l, 26, for bold, r, told, p. 145, l, 35, for denies, r, deny, p. 146, l, 13, for withstand, r, withdraw, l, 28, for 169, r, 69, p, 148, l, 13. for first, r, sixth, p, 149, l, 18, add Answer not in the, l, 35, for now, r, new, p, 150, l, 23, unto a figure (add) the whole, p, 151, l, 3, for words, r, works, l, 17, to her, add during her, l, 29, for loave, r, leave, l, 34, for where, r, were p, 152, l, 3, for they, r, the, p, 154, l, 33, for unlearned, r, unlettered, p, 155, l, 6, blot out the last, as, l, 10, for arrigoricall, r, Allegorical, l, 31, for 2 Cor. 14, r. 2 Cor. 5, 14, p, 156, l, 5, for infer, r, insert, l, 19, for manifestation, r, manifestarian, l, 25, for 4, r. 14, For Mr. Knowles it was in my Copy according as to his Epistle Knollis.