so deny him that was their rightfull Lord and distroyed themselves but now he is said especially to save them that beleeve Which is the next point 3. For the third He became the author of eternall salvation to all them that obey Is not here a distinct mention an especiall pointing out of the persons unto whom he is the author of eternall salvation namely them that obey him and all them and though it be a digression from this businesse yet a word may be noted what this obedience is It is the obedience of Christ The obedience of the Gospell 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 Beleeving compare Acts 5.32 with John 7.38 39. and so divers translators have indifferently used the word disobedience or unbeleife Ephes 5.6 and this will clearely appeare if we mind first the opposition between the law of workes and the law of faith and between the obedience of the one in doing and of the other in beleeving Rom. 3.27 and 10 5 8 9. Secondly the drawing nature of this faith when with the heart it s not only of righteousnesse but unto righteousnesse 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 Sonne of God and our Saviour 1 John 5.20 An inward beleeving 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 wisdome Rock c. Phil. 3.7 8 9. An hearty trusting and resting on Christ and God in Christ for eternall life and all that is in it and appertaines 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 yeelding up to him in all the reproofe 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 unfained and cordiall beleiving Thirdly the commandements of Christ sutable to beleeve 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 workes to prevaile to lead to this unfained faith that workes 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 eternall salvation to all them that obey him But I beleeve that it is not in Scripture said nor that Mr. Gerner or Mr. Knowles either can shew it there That he is said to be the author of eternall salvation to the world or the whole world as he is said to be the Saviour of the world and the propitiation for the sinnes of the whole world nor is he said to be the author of eternall salvation to all men as he is said to dye for all and to have given himselfe a ransome for all nor is he said to be the author of eternall salvation to the unjust ungodly his enemies as he is said to have dy'd for them and til they can shew this they cannot disparage the distinction for we may see it all the way through the Gospell 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 wil 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 fore-run the knowledge of the truth and then bring them to the knowledge of the truth and loose none of them but raise them up at the last day 1 Tim. 2 4. Iohn 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 loose them but they lost themselves and brought distruction on themselves Iohn 6.39 1 Cor. 15 21 22. Phil. 2.10 11. Mat 16.26 2 Pet. 2.1 But now for eternall life it is not so said of all so given but of a giving upon or after a giving namely after all by vertue of his sacrifice are given in to his dispose then those that by discoveries of grace are in the heavenly call given him in being brought to and united in him in beleeving on him That he may give them eternall life Iohn 17.2 and so he saith Iohn 6.40 And this is the will of him that sent me that every one which seeth the Sonne and beleeveth 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 doe that for men and use such meanes towards them that the world through him might be saved But more that whosoever beleeveth on him should not perish as there may be a saving and yet an after perishing of some Jud. 5. but that they that beleeve shall have everlasting life Iohn 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 Sonne and our Saviour namely That he may rule over all flesh and be their right and lawfull Lord and so preach good tidings to them and shew mercy to them to comfort all that mourne Iohn 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 Iohn 5.27 28 29. But to give eternall life to as many as by the heavenly call are brought in to see him and beleeve on him and so given him Iohn 17.2 with 6.4 The mourners in Syon to whom he is to give beuty for ashes Esay 61.3.4 4. Like to this also is the proclamation and doctrine of the Gospell 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 receit of forgivenesse and eternall life is ever and only to those that beleeve on him and harken to him Iohn 3 15 36. Isay 55.3 4 so that all the way through the doctrine of the Gospell the distinction between a salvation in Christ tendered to men and the same given into and working in men is cleare the former generally for all men to be tendered to them
to all men according to his dâ—iâ—t eternall life where as the Scripture speaking of all comming 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 beleeve on him and so given up to him and receive eternall life in and with him so they that refuse and rebell shall yet one day by his power given him by vertue of his ransome come before him bow to him and acknowledge him Lord before he passe 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 Hee dyed 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 vertue 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 darknesse and un Scripture like language in it for the dying of Christ was but once in his own person as the publike man to fulfill truth and satisfie justice and it is over and past and he is not now so dying nor can dye any more Rom. 6.9 10. Rev. 1.18 Besides had he not risen and overcome death Wee had yet been in our sinner and our faith vain and perished when our bodyes dye 1 Cor. 15.17 18. Yea and however his death is exceeding precious and fruitfull yet the vertue of it for eternall life glory riches c. is in Scripture language ratherest put upon his resurrection ascension and glory with which the Father hath glorified him and his everliving to intersede Asts 13.33 34.38 39. â— Rom. 5.10 and 6.10 and 8.2 34. Heb. 7. and 8 and 9. and 10.1 Peter 10 â— Col. 1.19 and 2.3 9. But his death in the vertue of it as he is risen and is with the vertue of it gone into the holy of holyest and hath there presented before God the Father and offered himselfe by the eternall Spirit to God a ransome and spotlesse sacrifice and so fat down by vertue thereof a Mediatour so his death in the vertue of it is remaining and perpetuall Heb. 9.12 14.15 and thus it appears by his after writing page 189. he is to be understood and so if wee mind that which is generall and common to the nature of man his sense as first set down without his explication hath a truth in it that as he tooke that very nature that all mankind hath and dyed in that nature for sinnes and rose for just fication and ascended and gave himselfe a ransome to God for all and by vertue 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 looke and come to him in the meanes that he useth John 1.4 5. And a promise that in so turning and comming in to him he will save them c. Porv. 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 loosse their own soules Mate 16 26. to bring upon themselves swift destruction 2 Peter 2.1 and so even such to perish for whom Christ dyed 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 sinne it may be said stall Christ dyed that is did once dye for them but then For implyes not the remaining vertue 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 dyed for the Ephesians before Paul preached to them and yet before their receit of the Gospell they were without Christ being alians 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 speakes in a plain contradicting language to the Holy Ghost who saith expresly That Christ dyed for the ungodly Rom. 5.6 For the unjust 1 Peter 3.18 And yet saith again as expresly that none such hath any inheritance in the Kingdome of Christ and of God Ephes 5.5 and that such that is while such or as such shall not inherit c. 1 Cor. 6.9 10 Gal. 5.22 And that those who now doe inherit were some times such but then they did not inherit but now they are washed c. 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 dyed for them But on his gracious application of the vertue of his death and resurrection inabling them to beleeve and making on in Christ Iohn 1.12 so that heerin his sense appeares unsavory in such an affirmation of Christ dying for all But to come closer to him in that wherein hee would strive to wind himselfe out by saying though the word For implyes 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 appeare 3. That not only the dying but the death of Christ in the vertue of it in his Resurrection Ascension Sacrifice offering with its prevailency with God and spirit and grace received as it is in him the publicke man a purgation fit to purge a Reconciliation to reconcile a medicine to heale a life to enlive food of life to afford eternall life to the eaters and all ready and prepared in him and set forth in the Gospell 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
distinction I say is faulted and cryed downe as a fiction and subtilty in which it seems if that be proved true they are convinced and among the residue one that opposeth the same distinction is Mr. Robert Garner with the approbation of Master Hanzard Knols to whom as pertaining to what I have writ in the testification of truth of 1 Tim. 2.6 and Heb. 2.9 According to the sense the words themselves import I desire in love and meeknesse to returne answer to as much of his Treatise as concerneth that Treatise of mine and so whereas in his first Treatise called Mysteries unvailed pag. 1 Though he use not my phrase which I yet passe over he includes me usually to propound a certaine Distinction as the ground of what I pretend to prove which is not true for it was used to cleare the businesse for right stateing the question which is after proved and this is also so said to be both in the Epistle and Treatise Page 2. After he had expressed the Distinction right as I writ First There is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men Secondly A Redemption Reconciliation and Salvation wrought by his Spirit in men to God then he wrongeth me and saith falsely including me to call the former A reconciling of God to men c. for I have no where so called it it is not my tearme and though I conceive it not fully a proper saying yet I so farre reverence the Doctrine of the Church of England that saith Article 2. One Christ very God and very Man who truly suffered was crucified dead and buried to reconcile his Father to us c. And something agreeing to this may be understood Psal 85.10.11 that I reprove it not But the Tearme not being mine I take the charge of it on me as a falshood and so leave it 3 Againe Page 2. He peremptorily affirmeth that the Scripture warranteth no such distinction in their sense now sure the sense is as the words are And can a man of his reading and understanding be so ignorant of the Scripture as not to find it there or so rash as boldly to deny what every understanding reader may plentifully find there as to instance some places Prov. 9.1 2 3 4 6. Wisedome hath builded her house shee hath hewen out her seven Pillars shee hath killed her Killing shee hath mingled her wine shee hath also furnished her Table shee hath sent forth her maydens shee cryeth in the highest places of the City Who so is simple let him come in hither and as for him that wanteth understanding she saith to him Come eat of my bread and drinke of the wine that I have mingled forsake the foolish and live c. Mind this well Is not Christ that dyed for our sinnes and rose for our justification and offered himself in sacrifice to God for us the Killing the good meat the bread of life prepared to be eaten for eternall life Joh. 6.48.50.53.54.55.63 Is not the holy Spirit hee hath received in the man and for men to send sorth in the meanes in words and ordinances to men the wine he hath prepared to be drunk in for eternall life Psal 68.18 Isay 55.1.3.4 Ioh. 6.55.56 was not the New Testament and promise of Spirit ratified by his bloud Heb. 9.15 16. And as he is in some sort testified in his workes so he is plentifully set forth in his Word and Ordinances and so the Table furnished Prov. 22.21 And is not here a reall and true provision A rich store not lesse then a redemption reconciliation and salvation of our nature in the Sonne of God and for men even the worst of men not yet called and to be after called And is it in any before by the heavenly call they be prevailed with to come in and eat thereof and then is not the provision larger then the receit And doth not Wisdome the provision being made both send her maydens and by spirit go her selfe in and with them and call even the worst of men as by comparing this with Prov. 1.22 23. appeares and that not equivocally but in earnest to turne and come and eat and surely of nothing but what Wisdome had really prepared for them Yea though some refuse to turne and come and are therefore put by and eat not Prov. 1.24 c. Can you reade this Scripture and not acknowledge the truth of the distinction and that the former is larger then the latter But to proceed Matth. 22 2 3 4 5 6 7. The Kingdome of Heaven is like unto a certaine King which made a marriage for his sonne and sent forth his servants to call them that were bidden to the wedding and they would not come Againe he sent forth other servants saying Tell them which are bidden Behold I have prepared my Dinner my oxen and my fatlings are killed and all things are ready come unto the marriage but they all made light of it c. Is not there the same with that in Prov. 9. A rich provision is it not larger then the receit and set forth and affirmed ready for such as yet had it not and are they not on that ground called and envited yet they come not then nor after for even for their refusall they were slaine Now I hope Mr. Garner will not say the second time There was nothing prepared and ready for them that in comming they might have had and eaten And is not the truth of the distinction here appearing And that the former part is larger then the latter in receit But I proceed Heb. 5 9. And being made perfect hee became or was made the Author of eternall salvation to all them that obey him Mind this well Is it not here affirmed of Christ 1. That hee was made perfect 2. That being made perfect hee was made the Author of eternall salvation And 3. That hee is the Author of eternall salvation unto all them that obey him Consider all these three as the Scripture sets them before us And so 1. For the first Was he ever at any time unperfect surely in himselfe in his owne person This Son of God that is the Christ he was perfect from all eternity Prov. 8.22 The Lord possessed him in the beginning of his way before his workes of old 23. He was set up from ever lasting from the beginning or ever the earth was c. 26. Before the hils was he brought forth c. when he gave the decrees he was by him as one brought up and was daily his delight rejoycing ever before him Coloss 1.15 The Image of the invisible God the first borne of every creature Philip. 2 6. Who being in the form of God thought it not robbery to be equal with God Joh. 17.5 Glorified with his Fathers owne selfe before the world was So that in and for himselfe he was perfect in highest degree of perfection and so might himselfe without any of us
dispense then he speakes untruly for though by and through be true and good words and included yet in him is the most proper tearme when wee speak of that in himselfe and so used by the Holy Ghost Iohn 1.4 1 Iohn 5.11 Rom. 3.24 Col. 1.19 and 2.3 9. But if he grant a redemption and life in this sense he overthroweth all he hath hitherto said if he deny it he denies the foundation laid by God in Sion to be such a foundation as may be for any that are not yet come in in the call of them a foundation for and of repentance faith c. or for any so coÌ„ming in to be built upon denieth him to be a dore of life for any not yet entered and the true Vine or Olive tree for any yet to be grafted in that are not in him already and so taketh away the key of knowledge from men and shuts the dore of life against them but if he mean it of the vertue and power of this redemption life in Christ in the fruites thereof inâ—dened to men as the preservation of their lives and mercies vouchsafed to lead to repentance Iohn 4.5 9. Act. 14 17. 17.26 27 Ro. 4.2 Then he saith right It 's most proper to say By or through for many enjoying these yet have not himselfe and so have not justification c. Iohn 1.5 9 10 11. But this sense holds not with his businesse nor after saying so that his meaning is of the redemption justification and salvation in Christ and which he is as it is given in or as he entereth and possesseth the hearts of such as in appearance of his grace are reconciled to God and so in abled to beleeve in him And this being his meaning his saying that IN doth properly signifie by and through doth give cause of suspition of ignorance and of errour First of Ignorance for this redemption Justification c. is not received in the receit of some discoveries or opperations only but in receit of himselfe The Scripture beareth witnesse of him and that which is in him Iohn 5.39 and so doth the holy Spirit also Iohn 15.26 1 Iohn 5.6 10. and the faith of the Spirits working looketh on him Zach. 12.10 Phil. 3.7 8 9. Beleeveth on him Iohn 3.36 and so receiveth him Iohn 1.12 and he even he himselfe is the Beleevers righteousnesse Jer. 23.6 and life Col. 3.4 made of God unto them whom he hath made in him wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 and so as life is in him and he is life and they that have him have life 1 Iohn 5.12 So beleevers have their life in him and in the very having of him Ephes 1.7 11. whence their whole confidence and rejoycing is in Christ Jesus Phil. 3.3 whence though by and through in this sense be true good and proper also yet in Christ is as proper yea more proper of the two Secondly of errour for in receit of this redemption besides the faith and hope in him which it effecteth it doth worke in the beleever in all his faculties powers and members melting and softening the heart renewing the disposition and conversation and so redeemeth and saveth from the polutions of the World the tyranny of Satan hardnesse of heart and rebellious lusts and brings up and unto love of brethren and works of adoration and mercy Ezek. 36.27 28. Tit. 2.11 12 13. In which also the beleevers faith is justified to be unfained and lively Iames 2.19 c But I hope Mr. Garner will not say this is their life and justification before God in which they glory and rest and approach to God in confidence on though that for which they are thankfull to God and though they may be said to have this in Christ because it is effected in them from his presence by spirit in them and that which is borne of the spirit is spirit yet this is properly said to be by and through Christ and so this interpretation of in Christ by him remaines darke and boubtfull 5. Why doth he say the words hold forth a reall c. enjoyment by those of whom the things are spoken what meaneth this Doth any deny that when the redemption of Christ c. is applicatively spoken of concerning those which have received the same that the so speaking doth not imply a real enjoyment by those spoken of no sure the opposed Treatise every where acknowledgeth it and bringeth forth more testimony for it then Ephes 1.7 11. as he also might have done but that proves nothing for his businesse for it was in him before they received it and there is more in them then they are partakers of in themselves though by faith they have it in them and so his saying a reall glorious and sure enjoyment which they have of redemption Justification and salvation in Christ is good and true of beleevers if understood of having it by faith in Christ But if this reall glorious and sure enjoyment in Christ be understood according to his drift to confound the distinction and as he expresseth and explaineth himselfe page 10. and the three last lines which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ then his saying is not Scripture-like nor savouring of the spirit by which the Apostle speake who acknowledgeth all fulnesse of redemption justification and life in Christ that by faith they had all in him and were compleat in him but in respect of a glorious enjoyment and participation in themselves they have not only confessed their life hid with God in Christ Col. 3.3 But that they had not yet attained Phil. 3.12 13 that though Sonnes yet it did not appeare they say not what wee are but what wee shall bee 1 John 2.2 And that they were carnall and though the spirit alive yet the body dead and that they had the first fruites of the spirit and waited for the redemption of their bodies Rom. 7 14 15 24 25. 8 2.10 23 such high flowne speeches of glorious partaking in themselves of all that is in Christ for them would more beleeve such as Himmeneu Philletus that say the resurrection is past all ready they enjoy all to be enjoyed 2 Tim. 2.18 But to passe by his saying in this sense What if the redemption Justification and salvation in Christ be spoken of Christ as it is in him and prepared by him for men and he and his preparation spoken of and men spoken to as Prov. 9.1 5. Mat. 22.1 7 John 1 4 11. and 3.16 17. what doth it signifie and hold forth then Doth it not signifie good will and rich provision in him and set forth him a light salvation and life that men might repent and come to him and have life doth not all the Scripture quoted to this end bear witnesse to this and doth not the opposed Treatise testifie the same and is not this that
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
denyall of Christ come in the flesh and of the truth of the Apostles record and testimony Rom. 16.25 26. or whether he meanes that which was hid and is made known but hath a depth of excellency in it beyond conception and then he usurpes 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 himselfe boasting of other mens 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 blessednesse in and by Christ cals 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 godlinesse verse 16 the mystery of his will Ephes 1.9 the mystery of the Kingdome Marke 4.11 yea the wisdome 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 then he should not have cryed 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 cals unvailing mysteries he cals the truth unvailed and I will take him every way in the best and most favourable sense for the truth or this life and blessednesse in Christ the wisdome 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 wisdome righteousnesse sanctification redemption everlasting Covenant inheritance Kingdome glory union and fellowship with God and eternall life all was prepared by God in Christ 1 Peter 1.20 and in Christ Iohn 1.4 and was with the Father 1 Iohn 1.1 2. though hid with God in Christ Col. 3.3 And also it may be considered according to the severall degrees of Gods revealing and giving and so Jesus Christ the Propitiation in the very nature of man to take away sinne abollish death and overthrow the works of the Devill that so such as beleeve in him might have life and the reside reserved to judgement this was made known in some measure and beleeved also before any difference was between Jew and Gentile 1 Iohn 3.5 6. Gal 3.15 Jude 14 15. Heb. 11 2 7. So that I conceive he means not this discovery Again God made known to Abraham the Gospell 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 spirituall 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 spirituall seed which yet made no difference between Jewes and Gentils according to the flâ—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 travell of his soule and that he should be Gods salvation and shew forth judgement to the Gentils and that God would make a new Testamentall 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 Jewes and Gentils Yet I cannot though faine I would cleare him from intending it of this discovery but I passe it yet as also the shewing what made the difference and wherein it was of that in fit place But all this while the manner of his comming his Birth exile returne manner of life his preaching with the manner of all his sufferings death buriall and resurrection ascension offering Sacrifice exaltation and filling in our nature with the powring 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 Iesus Christ our Lord the Holy Ghost also bearing witnesse 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 meanes for to them one head of his mysteries are belonging And yet further the Gentils free participation of the benefit of al these things by the Gospel and so to be fellow heirs and of the same body and to have fellowship in all the priviledges of Israel without Circumcision or any outward observance to under them to the Iewes and to make them of the Iewish 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 beleeve will say he is though of this and the former he must needs be understood to mean by Mysteries For the glory of Beleevers 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 doe come again in glory and appear visibly Col. 3 3 4. 1 Iohn 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 worke 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 businesse of the Apostles and first witnesses who had the whole Gospell immediatly from Christ his own person as is shown or whether he mean only the blowing away of some mists and removing some darknesse cast on by mens 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
which I stood page 33.36 Then I began to prove by opening the question and answering it in twelve answers by plain sayings of Scripture without interpretation or glosses chapter 7. page 37.38 39. which when Mr. T. W. can doe to prove Christ dyed not for all or only for an elect company or that all he dyed for shall have eternall life or that there is a world yet in Scripture called a beleeving world that are the sinners and unjust for whom Christ dyed he may be credited else he doth nothing to purpose then I proceeded to more enlarged proofe 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 joynt 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 generall it mentions any speciall 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 satisfie such as must have reason satisfied with addition of 18. severall proofes chap. 20. page 129. to 137. with addition of more proofes chap. 21. p. 138. 143. with removeall of doubts chap. 22. now Mr. W. only pitches upon the generall expressions the sixth of the 18. proofs p. 233. Did this learned man examine my Booke well or goe about to answer me to call this my third ground and to say nothing but that which is already answered in the Booke and the least refuted by him that for answer to all I need but say read the Treatise againe and for such generall words as All men Every man the World he taketh paines to no purpose The Treatise sheweth as many significations as he but how it is taken when it is spoken by God of his great workes by and concerning his Sonne 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 medled with them so long as I looked on them as Schoole 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 beleeve according to Scripture two Adams or men the first naturall the second spirituall and the sayings of Scripture as they are of things belonging to the first I understand in a naturall sense and as they are of things belonging to the second I understand in a spirituall sense and yet both in that sense the words in such sayings imports which is rightly called the litterall sense 1 Cor 15.45.48 And this in answer to Mr. W. p. 8.9 whose crosse and carnall expressions I forbeare to put to tryall 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 meane 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 shee stay to here a Clearke open the figure and being delighted in hearing how figurative the childs 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 cals a part is the whole But that God made all Nations should be a figure put for part and that God made Israell 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 beleeving 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 then were made righteous in him and he stood for and they sinned in him and shall any more be raised by the second then those whose natures he hath taken and for whom dyed 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 beleeve a more aboundant and excellent life for such as by grace are one in him 4. I am sorry for his rashnesse 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 workes 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 mens words and humane righteousnesse 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 expresly 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 perswaded Mr. W. would those at least where he is Minister should love him and that with true and faithfull love also and yet this is more then to love their wives only But if Mr. W. meane it of that peculiar love and fellowship that ought to be between man and wife I suppose he better knowes the law of nature the law mortall and Leviticall then so to object did not God make twaine one Hath he not forbidden to take another to vex her life Hath he not forbidden fornication Adultry c. Is there another Minister besides M. W. or any judicious among the people that will thus reason when he can shew the place in holy