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
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
Gospell 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 heires in hopefulnesse and heires indeed were not their Infants discipled I conceive They that know the Gospell and this mystery well would not deny the Infants of profest Beleevers to be received into the Church by Baptisme 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 Gospell should be of the same opinion and practise with him about the Ordinance of Baptisme But I love them in the truth we beleeve not the lesse nor shall shrink from witnessing it because he hath joyned me in his Treatise with them nor like his cause the better And in answering thus farre 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 then is said need not be said and if it were M. Den or he I question not have or wil do it only this I say by such waies and dealings with the Scripture as he hath gon in if it were received any heresie may be countenanced and all the grounds of Religion denyed and Paganisme or Athisme ushered in give but way under pretence of unvailing Mysteries to deny the sayings 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 sayings of the Gospell and suffer the Grace of God appearing therein to reprove and take us off from every folly and to inamour our hearts with God and Christ and so carry us to live by faith and walke in love as the Gospell of Christ directeth us And know that Gospell 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 Gospell of Christ like the Lottaries of some men in which are more blancks then 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 workes of the Spirit in a man to know Christ dyed for for him and must call on men first to forsake vain confidence and turne from their evill waies and then beleeve and saith no propitiation no life that is perfect in Christ for men til by believing it be in them yet unsayeth again and cryeth down every thing in a man to be as a preparation to beleeve 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 evill wayes and then beleeve if there be nothing true in Christ for him before he beleeve surely if this be not a sandy or aiery foundation no other can be so But know that the Gospell is good newes 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 doe 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 Kingdome of God was come nigh to them and that the word they refused to suffer to save them shal 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 wee may be saved but attend and yeeld there-too 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 beleefe and obedience to the Gospell and sayings of Christ And so I for beare any farther following him in any farther discovery of his errours absurdities and slanders only intreating God for the sake of Christ to give both him and mee 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 speake it and walke 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 Moore A REPLY TO Mr. T.W. HIS pretended Confutation of T. M. THAT there was value and worth enough in Christs 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 fairely granted if fairely expressed for it is in the expression doubtfull to my understanding in what sense hee takes Christ his Death whether simply for the Act of his Dying as some of his after-sayings page 4. l. 3. last and else-where give occasion to thinke he doth But the Holy Spirit by the Apostle tels us If Christ bee not Risen beleevers are yet in their sins faith vaine preaching the Gospell vaine c. 1 Cor. 15.14.17 or whetherhe meane it of the vertue of his blood Dying or Death as he is risen just and ascended to heaven with the vertue of that his own blood having by the eternall Spirit offered himselfe a spotlesse Sacrifice to God and obtained eternall 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 encluded in the expression of Christs Death Rom. 5.10 Blood Rev. 1.5 Ransome 1 Tim. 2.6 Sacrifice Heb. 9.26 Yet I suppose in our blessed Saviours acting of these he will allow Distinctions considerable betweene Christ his Dying and Rising and Ascending and offering himselfe a Sacrifice Though our faith without any separation looke at and receive all as one But the questions here to bee answered for right understanding his meaning are first with whom Christ had to deale with God or with men I yet suppose he will confesse that in acting all this hee had to deale with God and that he in all this gave the ransome offered the Sacrifie 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 confesse it was for men though he answer in speaking of his dying or laying downe his life pag. 64. l. 30. That redemption
of the first Adam but only the nature which was one in both sexes and each degree Then he came and dyed 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 dyed 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 roofe and beginning of all it is evident That Jesus Christ the second publique man undertook as the second man A publique person for the first man a publique 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 Gospell 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 businesse 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 publicke man that undertooke 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 meanes 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 dyed and given himselfe a ransome for All men so as he hath made an atonement with God and is himselfe become the propitiation for their sinnes that it may be declared or testified in some fruites of his goodnesse to lead to repentance and seeking the Lord that so such as are by grace brought in to beleeve may be reconciled unto God and receive remission of sinnes and eternall life and those that perish in refusall 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 Gospell shewing in all this their obligation to Christ with incouragement to come in to Christ and terrour to all that rebell If Mr. T. W. his expressions may be taken in this sense it is yeelded as a true report or else not for this is that which Mr. T. W. opposeth and which T. M. endevoureth to shew proved in the sayings of holy Scripture for otherwise to prove he is still lesse being no Linguist for knowledge of divers tongues no Arthist in Logick either according to Aristotle or Ramus nor learned in Philosophy either morrall politicall or naturall either Epicurian Pithagorean Stoicke or Platonist or were he yet he could not thinke 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 beleeve and takes his sayings to be proofe enough and of more worth then all the reasons and arguments of men against them But Mr. T. W. saith that for proofe T. M. makes use of three things which he makes the principall ground of his Doctrine That which he cals the first ground for T. M. his proofe 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 profest Divines before I read it in Mr. T. W. 2. This distinction and foure more one about the distinct ends of his death another the distinct manner of mentioning those ends another about the divers waies 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 businesse in stating the question But seeing so many of those he reproacheth as lay preachers affirme them my proofes 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 foure of them not faulted by Mr. T. W. 3. This distinction he faulteth is in the Treatise shewn expresly 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 proofe for are both shewn 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 justifie the Saduces so reasoning from Scripture Mat. 22. as divers in our-dayes also have done to deny the reurrection of the body But this with all that followes in his leasons is answered and the abuse of Scripture therein shewn 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 weaknesse for whatever reconciliation be wrough with God in Christ by his Death yet no men are reconciled to God but by the spirituall application thereof when the love of God is there through commended to the heart which slayes the enmity there and reconciles to God in receit of the atonement whence the words while wee were c. and being now justified and wee have now received Atonement Rom. 5.8 9.10 11. The Colotians were enemies in their minds by wicked workes in which they walked after Christ had dyed yea and made peace in presenting the vertue 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 worke then the resurrection of Christ nor that the reconciling to God by love commended through the death of Christ a greater worke then the further saving by the power of the Spirit of life by which he rose 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 unâ—glorified Sonne to
17. By declaration of Gospell with exhortations c. 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 Sayings of the Gospell 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 helpe 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 hee meaneth to be peculiar to an Office for wee reade of both Officers and Brethren teaching nor did T. M. ever yet though offered liberty in a publique place or will he assume to teach therein nor in any sort farther then by the call of those that have authority over the place though the Prayers the approbation c. of as ancient learned and godly Ministers as Mr. T. W. was not wanting twenty yeares since to T. M. I shall therefore forbeare 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 Toule gatherers Tent-makers And thanke God that thâ—ough Mr. T. W. I may beare my part of his reproach But as for the seducement wherwith he feareth the people in the Kingdome of England should be seduced namely lest they should by the Scripture be brought to believe that Christ Dyed for them and their neighbours and so to own their sins as that for which Christ suffered and him as their Lord that in beliefe of the love of God herein they might loath 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 Dyed 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 shewn in the 24. Chap. of the Treatise and from this he scars men as if to be led to it were as the following Absolon 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 Shepheard the Judge he hath declared his mind and shewne every mans condition his way and portion in his Word which is a light to which men taking heed do well Till the day do dawne and the Day star arise in their heart But if any will Absalon like blame this King because any waite so long before the day dawne 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 perswading the Kings sayings are doubtfull 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 doe 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 sayings hee that doâ—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 Arminianisme sure it must be some private opinion of Arminius and not the doctrine or sayings of Scripture neither was he such a one as Mr. W. cals Lay-preachers and whether he hath set downe his opinions right or not I do not know only this I know they have been more soundly 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 Dyed for all 2 Cor. 14.15 so I confesse Arminius He Dyed alike for all this I beleeve not T. W. He Dyed not at all intentionally for all Secondly According to Scripture Iesus extends grace in light and meanes to all to lead to repentance Ioh. 1 4 â—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 businesse though in my writing I have confessed election of persons and denyed any thing in nature to will or further conversion and the totall falling away of any by grace ingrâ—fted in and mâ—de one with Christ So as Mr. T. W. hath but slandered me to give out as if I held Arminianisme and gulled his Reader in making as if he confuted me which if hee 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 flâ—ing gives me occasion to think he could find no Answer rightly to confute mee and so hee devised something that is not mine to confute as if he confuted me for I professe if by Scripture hee had shewne mee any errour in my Treatise and confuted it I would have thanked him But because Mr. W. speakes of divers erronious opinions and shewes them not nor any good usefulnesse to which his negative doctrine tendeth I doe here inferre those parts of truth for which I have been much defamed 1. That Iesus Christ hath given himselfe a ransome to God for all men and by vertue thereof is the Mediator between God and men and extendeth meanes 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 sheweth though for this I be slâ—ndered as a Papist or an Arminian for want of better arguments 2. That mens in-comming into Christ and knowledge of peculiar inâ—erest in him is by the holy Spirits enlightning 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 beleeve Tit. 3.4.7 Rom 1.5 8 10 And this the roote of all true humility confidence love c. which are thereby proved sound else not Thus leaving Christ by his Spirit to manifest his own things Ioh. 16.12 13. 1 Cor. 2 9-12 Though by such as themselves undertake to be otherwise manifesters of mens happie condition I be reviled for this by them as a manifestation 3. That those thus brought in to beleeve 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 c. Though the flesh or outward man be under the law still and no farther free then