I.

TO confound things that are distinct, and so to turne all in­to a confusion, by denying the distinctions the Holy Ghost useth, that so he may walke in the darke; cast a mist on the Scripture and not be espied, but this is shown, and refuted in this Tract before, though hee use it all the way.

II.

By altering phrases and termes of expressions in the sayings he opposeth; this also is already showne, though it be still after done by him; so that in opposing such expressions, he fights with his own shaddow, 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 beleeve, that all their sinnes past, present and to come are pardoned: so he saith page 140. surely I am not so neere to this, as his many expressions in his Booke sheweth him to be; I doe not beleeve that God or Christ, doth so dis­pense pardone into the consciences of Beleevers in such termes, while they are in their warfare, for their faith to receive it in such an apprehension, it's crosse to that in John 13.10. and 1 John 1.7. again page 141. That I determine that all mens sinnes (as they were imputed to Christ) are not pardoned in Christ (that is there is not pardone in Christ for them) as a truth to be preached to, and beleeved by all; which is in very deed his own opinion, but crosse to all my sayings: Again page 142. That I [Page 57]affirme that nothing is required of any to make them partakers of remission of sinnes, but only faith to beleeve the report of the Gospell; and that I make faith to consist in a bare assent to the truth of the Gospell; and divers other here and there in his book, which any that read mine but with halfe an eye, may see to be so grosly false, that one may wonder that the Father of lyes should prevaile so far with such a man: But no wonder that in opposing the truth, he be left to walke 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 waies are sinfull, evill and injurious carnall 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 subtill and uneven way bewrayeth con­science of weaknesse to answer, though stiffnesse of will to oppose.

V.

He pretends to hold it unsafe and unwarrantable to take all expressions in Scripture, as simple undepending expressions &c. and professeth to consider well there dependency, page 3.32. and yet hath not done so, but himselfe 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 independant, that he might make a private and independant interpretation of them, as the word for in, 2 Cor. 5.14. the word Tast, 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 goe from his own profession.

VI.

He flies some times to the originall, as if he would cleave [Page 58]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 wee that are no Schollers 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 then 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 ad, non pro omni, nor is there any such words in the text, he might have put it in a par­renthesis; but greater Clerks then Mr. Garner say verrily, 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 pro-omni, 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 informes page 16 17, 18, 19, 20. takes words in Rom. 5.18. judgement came, and the free gift came, which are not in the originall at all, nor in the former or latter translation, nor in Bezars translation, neither in Latine nor in English, (nor in Remists translation) only some translators put them in, in a different Charracter from the text; some Judgement came, and the free gift came: some the fault, and some, sinne; 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 originall here, or text in translation either! But as he did this before his pretence of cleaving to the originall, so after you shall find him more grosly abusing the words, and sayings of the holy Ghost, which of such as beleeve, and receive the love of the truth are esteemed, understood, beleeved, accepted, and retained, not as the words of men (that may have failings and [Page 59]subtilties and want fulnes of truth and force) but as they are in­deed and in truth the word of God, which effectually worketh in them that beleeve, 1 Thes. 2.13. and is by them kept, John. 14.23, 24. his sayings 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 it self (& then mark his causion) and being wrightly understood, is most holy, spirituall, 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 gl [...]s [...]e them, as if in themselves full of equivocation, and absurdities, but in his glosse which he cals 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 rudenesse of this expression) Jsops fables, for a wise man, and a friend would hardly interpret the serious sayings of a wise pru­dent, judicious and faithfull man so as he doth the words of the Holy Ghost; and if this appear so, is it not a degree of their sinne that crowned him with Thornes, and then bowed the knee, & said hai, King of the Jewes, 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 lesse, to magnifie his sayings 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 cloathed, 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 supposall in a charitable judge­ment; or did he speak and write them according to the inspira­tion and motion of the Holy Ghost? If wee take them the [Page 60]former way, wee make them the words of a man, that may be failing and need helpe; if wee take them the latter way, as they are indeed verrily to be taken, 1 Cor. 2.13. 2 Tim. 3.16. 2 Pet. 3.2. then wee take them as they are indeed the words of God; and so full of truth and certainty, and opperation in them that beleeve, and so of themselves, if they may be beleeved, they doe 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 signifie, and so speake 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 dreames, Jer. 23.26, 27.30, 32.

2. About the Teachers in times since the Apostles; the true Teachers take heed to the words and sayings 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 Gospell, 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 & sayings & yet pretending to teach them, do vaile, corrupt and glosse 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, oppinions swarving from, and contrary to the truth and sayings of the Gospell, 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 [Page 61]Lord from the people, Jer. 23. and 29. so) they pretend the words and sayings 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 steale the plain say­ings 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 worke 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 great­nesse of the evill, a fearfull sinne, to deny his right of Lordship, that had so dearly purchased it, Rom. 14.9, 12. to deny the goodnesse of his Lordship, that had brought them out of the darknesse of this world, into so much light and fellowship with his people, John 3.19. to deny him the truth, goodnesse and righteousnesse of his sayings, Ier. 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 raigne over them, and to reward him evill for good, and hatred for his love, this is marked out for the inexcusable, a­bomminable great and fearfull sinne indeed, to which is threat­ned 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 sinne, and are not they said by this their sinne to bring it, yea, to bring it swiftly upon them­selves, and heavy is the prophecie to some, that many follow their pernicious waies, by whom the way of truth is evill spo­ken of: now say, did not the Holy Ghost know whether they were bought or not, and whether Christ by vertue of that pur­chase, was their right and lawfull Lord or no, and whether these did deny him or no? Or where will Mr. Garner find the deceite, to make it but a seeming; was it in them, did they but seeme to deny, or was it in the Lord, that he had but seeming­ly bought them, in both is the voice of Mr. Garners writing; [Page 62]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 professe 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 neerer to truth, and had before been seeming servants to him, who, by this mans doctrine, was but a seeming Lord to them; whose heart trembles not at this? But he will helpe it with comparing it with the Epistle of Iude, let that therefore be also veiwed, doth not Iude mind them of the faith of the common salvation, and tels them of some that turned (not a seeming or shew but) the grace of our God into wontonnesse, and denying the only Lord God, and our Lord Jesus Christ. Iude 2, 3, 4▪ doth he not pro­fesse 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 Aegypt, afterwards de­stroyed those that beleeved not Jude 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 Aegypt, a [...]ipe of Gods now bringing men out of the darknesse and fellowship of the world, to fellowship with his people, which is somthing 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 w ^ch is so bold to give the holy Ghost the lye, & 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 twise dead indeed, but once really, and the other is seemingly: How thinkes any they shall perish in a second death, for denying a seeming Lord, a see­ming [Page 63]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 mans goodnesse, or works in purging or sanctifying themselves, but of his own goodnes in the gift of his Son, and of his Sons blood in the vertue thereof, that had made a purgati­on for them, & prevailed for means to work purgation in them, and sent his gracious spirit in the meanes, with some prevai­ling effecacies to set forth the greatnesse of their sinne, and the justnesse of their judgement (like that Ezek. 24 23.) that slight such grace, despite such a spirit, and ill require such goodnesse, 2 Peter 1.9 Heb. 10.29 30. all this gracious workes of Father, Sonne, and holy Spirit, he conceives must be taken for counter­feits and seemings also (and who will be charged with hypo­crisie here?) so that the evill of men in departing from the faith, is their departure from hipocrysie, whereas the Holy Ghost chargeth them with hypocrysie in their wayes, when they are departed, 1 Tim. 4.1, 2, 3, 4 now he that dares thus deal with the Scripture, pretend the originall, put words for text that are none, make seemings of truth, and adde too, and change the sayings of the Holy Ghost, and call his own say­ings the mind of God; what error may not he this way bring in if beleeved? But who that is wise will credit him that so dea­leth with the Scripture?

VII.

I might note his intimation of difficultie in the plain sayings of the Gospell, page 47.77. which when they speak of the foundation and first beginning of the Gospell, are all plain and easie as they are now set forth, as the Holy Ghost justifieth Pro. 8.6, 7, 8 Heare, for I will speake of excellent things, and the opening of my lips right things, for my mouth shall speak truth, and wickednesse abomination to my lips, all the words of my mouth in righteousnesse, no­thing froward or perverse in them, they are all plain to him that un­derstandeth, [Page 64]and wright to them that find knowledge: and chapter 22.20, 21. Have not I written to thee excellent things in counsell & 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 beleeved this testi­mony, he would not have conceited so many impossibilities of truth, and absurdities in the plain sayings of Scripture, and un­der pretense 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 onely sound out fitter words to expresse 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 marke) 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 difficultie in his words in the beginning of the Gospell that he may help us with plainer words to give the sense, wil such a one reply that in 2 Pet. 3, 16. many things hard to be understood, which they that are unlearned, & unstable wrest, as they do all the other Scrip­tures to their own destruction: Let such a one again mind this very place, whithout colouring, or wresting, or glossing he may see.

1. That the spirit by Peter speakes not here (by things) of the beginning of the Gospell of Christ, neither what Christ hath compleated in his own body for men, not what by spiri­tuall opperation he workes and dispenseth heere in beleeving men, But of the second comming of Christ to restore all things; and so of the new Heaven, and new Earth; of which things Paul writ to these Hebrewes, 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 sayings about these things, the comming and Kingdome of Christ &c. 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 [Page 65]that the sayings, but some things in those sayings are hard to be understood, now this is commonly known, a saying may be plain, and easily understood what is said, and yet somthing 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, Hee saith not that the sayings, or the hardnesse of the things in the sayings, did lead any to erre, no, sure if they had become fooles in themselves and beleeved the sayings, and at­tended on God therein, they should have had as much know­ledge of the things as was meet for them in due season, John 8.31, 32. Prov. 8 9. But they not beleeving the truth of the say­ings, because of some things in them beyond their conception, they did wrest them, to bring them to their own conception, and so hurt themselves.

5. Hee faith not that all men, or gracious men, but only such:

1. As were unlearned, not spiritually inlightened and taught of God, and so had not the faith, and feare of God ru­ling in their hearts, John 6 44, 45. 2 Cor. 2.9, 15.

2. Unstable, such as did not abide in that which was plain­ly testified in the Gospell, and which also they are at some time perswaded to beleeve John 2.24.

3. And did wrest all the other Scriptures to their own de­struction, they did not so magnifie the love of God in speaking in the Gospell with words of plainnesse, and truth for them to understand; but tooke his sayings as the speeches of a Barbari­an, and so they beleeved not the sayings in their own plain re­poit, for in so beleeving, or speaking, they had not erred, Mat. 2.5, 6. But they did wrest, mangle, adde too, or take from; frame absurdities, raise their own consequences, and then make glosses, and so wrested the Scripture to their own destruction; so that all this rather holdeth forth the plainnesse of the be­ginning of the Gospell.

And if it be replyed, that Christ spake many things in par­tables, Mat. 13.3. Answer is, it is true, he did so, and yet he [Page 66]spake the beginning of the Gospell clearly, John 3.15, 19. and the partables expounded to his Disciples, are now left upon re­cord for us; and so that to us can be no sufficient plea: Mat. 13. and Luke 8. But though he did speak many things in parrables before his death and resurrection, yet he left in charge with his Disciples, to whom he promised, and after his ascension did send forth his spirit to teach them all he had said to them, Iohn 14.26. that what he told them in darknesse they should speak in the light, and what they heard in the eare, that to preach on the house tops Mat. 10.17. and is not this given as a reason, that the knowledge given them is a light set on a candle-stick, that they that enter in may see the light, Luke 8.10, 16. And have not the Apostles professed to have kept this charge; to have used great plainnes of speech, & not to put a vail over their face, 2 Cor. 3.12, 13. and to have renounced the hidden things of dishonesty, not walking in craftinesse, nor handling the word of God deceitfully; but by manifestation of the truth commending themselves to every mans conscience in the sight of God 2 Cor. 4.2. and to write none other thing, then those to whom they writ did read, 2 Cor. 1.13. and so, as when they read they might understand their knowledge &c. Ephes. 3.4. & protested before God, the things they writ they did not lye; Gal. 1.11, 20. And shall wee be such fools then to be cheated, and drawn from the beleefe of the plain sayings of the spirit in the Gospell, by unbeleeving intimations of difficulty, to preferre mens painted fancies: farre be it.

VIII.

He runs most upon reasoning, and frameth reasons to find and conclude impossibilities of truth, absurdities, untruths, and contradictions of truth, even in the plain sayings of the Holy Ghost, page 25, 47, 111, 159, and 172. And so hovers about a text to fashion it for himselfe, before he dare meddle with it, the particular reasons I shall deale with in answer of his senses forced on many words, and his latter conclusions; only note this here; this is not the way of faith, or of a beleever, nor yet the way to faith; it beseemes Hethens, and Pagons for their religion, and not Christians: It beseems us, what ever our Lord [Page 67]hath said to beleeve it true, right and good, though it, be a bove the reach of our reason; and not to goe reasoning, and inferring, and so seek to have reason first satisfied, and then beleeve; But to beleeve first, that reason may be subdued in beleeving till when, it cannot be rightly satisfied about the truth and good­nesse of divine things, seeing it is naturally an enemy to God, Rom. 8.6.7. and must be subdued: 1 Cor. 1.18.19.20. and such as have striven to have reason first satisfied, have turned from the truth, John 6.29, to 66. and this is the way by which the writers of Divinity and Phylosophy dissected have denied, the creation, and beginning of the world, the drowning of the world, severall actions of Christ, and the resurrection of the bo­dy after death; they conceit they see so many impossibilities of truth in the sayings, so many absurdities and contradictions; and they pretend discoveries of mysteries, in which they affirm all true, so denying the whole foundation of Religion: Oh rea­son unsubdued! Oh wisdome of the flesh! what an enemy art thou to God: I am sorry to see a man of such eminencie so swayed by thee.

IX.

He compareth the sayings of God concerning Christ and his workes by him, with the sayings of his servants touching men, yea, and of others also, as page 63. not to equalize only the world, and all men in their sayings, in the largenesse of the ex­tent, which yet were too much, to equall man with God, but to limmit the extent of those words in the sayings of God, to the extent in the sayings of men, which is very evill and disho­nourable to God, Isay. 40.12, 18. and contrary to our expresse rule, Heb. 2.8. 1 Cor 15.27. from Psalme 8.6. with Iohn 1.2, 3, 12. Though Mr. Garner hath done this hiddenly.

X.

He limmiteth generall sayings of the spirit, for propositions for faith to applicatory sayings of Beleevers by the spirit in pro­fession of faith, yea, and maketh those applicatory sayings in confession of faith, to be the true interpretors, and oppeners of the largenesse of the extent of the generall sayings for proposi­tions for faith: pages 60, 61, 68. And by the same way of inter­pretation, [Page 66] [...] [Page 67] [...] [Page 68]there is as much force every way to deny, that God created every man, because it is said of Israel, one God hath crea­ted us, Mal. 2.20. that all men have sinned, because it is said of Israel, we have sinned and committed iniquity, Dan. 9.5. and of be­leevers, in many things wee offend all, Iames 3.2. That all must dye, because it is said of Israel, wee must needs dye, 2 Sam. 14.14. that all shall be raised, because speaking of the Jewes, it is said many, &c. Dan. 12.2. and that all shall come to judgement because it is said in speaking to beleevers, every one of us shall give an account of himselfe to God, Rom. 14.11, 12. and wee must all ap­poare before the judgement seate of Christ: 2 Cor. 5.10. And is not this a most dangerous and perrillous way of expounding Scrip­ture? As it is more largely shown both in the Epistle and Book of the opposed, Treatise, which if he could not answer, he might have taken warning not to have run into such snares.

XI.

He plainly and in expresse termes denyeth the Gospell and word of God, to be the Gospell and word of God, in that he denyeth that doctrine and Gospell, and those sayings to be there which are expresly there; intimating as if he had some other un written verity, or Gospell, which with him is the Gospell, and it is not there, and all in this written Gospell must be brought to that.

1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ, that every one may receive the things done in his body, according to that he hath done in his body, whether it be good or bad; 2 Cor. 5 10. (sutable to that John 5 19.) and of his knowledge of the terrour of the Lord, (which will in that judgement be against them that would not submit to, but deny the Lord that bought them) and on that ground did perswade men: Though his heart and spirit was manifested unto God, and in beleevers verse 11. yet he preached to others also that judged evill of him; and then tels them what constrained him, even the love of Christ; and on what ground, even because we thus judge, that if one dyed for all, then all dyed (or were dead) and then affirmes it possitively with one end of his death, and that he dyed for all, that &c. verse 14, 15. and af­ter [Page 69]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 [Page 70]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 [Page 71]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 cause to acknowledge another: And in points of pra­ctice also, how many have pressed Beleevers walking after, and according to particular dictates and motions suddenly given in by the Spirit of grace, (which is very good) to deny or make carelesse of the sayings of Christ in the Gospel; sutable to which he hath writ his Law, or mind in the hearts of Beleevers, that would move on all occasions according to those sayings if they were heeded: And approve of pressed speaking and teaching the things of Christ, by a sudden and immediate revelation of them by the Spirit of grace to the heart, which is exceeding profitable, when that is indeed vouchsafed, and suiting to the Prophets of old; and yet this, that they may deny Beleevers ac­cording to the knowledge and faith given them, by comparing searching, and producing Scripture to teach the things of Christ, which is also profitable, and sutable to the Priests and Levits of old: And so to commend singing according to a gracious inspiration, which is very good, when so vouchsafed; yet this pressed, to deny singing according to grace in the heart, such Psalmes as are left upon record, which is also good; and many such like might be instanced; and when it may be to hin­der the receit, and to disturbe and put by the settlement, and profitting of some needfull and profitable truth, If it may be that way compassed, Satan himselfe & by his instruments, will not let, to acknowledge even some main truth; he could move his servant to say of the Apostle, and Disciples to trouble them Acts 16.17. These men are the servants of the most high God, which shew unto us the way of Salvation: yea, & that he might hold his fold still, if that would have served, he would confesse Christ, Thou art the Sonne of God, Mark 3.11. wherefore though I deal with a gracious man, yea, were he as gracious, as he that was [Page 72]reproved Mat. 16.22, 23. Gal. 2.14. yet while I acknowledge with him every part of truth that he acknowledgeth, I must al­so maintain against him that part of truth, which he so plainly (yet in that respect subtilly) denieth.

XIII.

He professeth his uprightnesse, & having Gods assistance, E­pistle & Treatise, pag. 201. and that he knoweth he hath the spi­rit of of God, which will reveale spirituall things to him, yea, the deep things of God. p. 32. and so often professeth his sense that is far fetched, and forced on a text to be the mind of God, and hath Mr. Knoles to affirme and confirme the same, and for his uprightnesse, and having the Spirit of God: I would be lought to deny, but in some measure acknowledge the same, both in Mr. Knoles and him, and desire the increase thereof, both in them, and my selfe: But yet whether either of us be upright, or have, or are lead by the Spirit of God, in this businesse about testifying for, or against this part of the truth, by him opposed, must be tryed by the agreement of our sayings, with the plain word of God, Isay. 8, 20. Gal. 1.7, 8, 9. for to compare our selves with our selves and among our selves, it is not right, nei­ther is he that commendeth himselfe approved, but whom the Lord commendeth, 2 Cor. 10 12 18. And he that speaketh of himselfe, secketh his own glory. John 7.18. and wee are willed, not to be shaken in mind or trouhled, neither by word or spirit, or wri­ting, as if from the Apostles, 2 Thes. 2 2. And a Church com­mended, for trying them which say they are Apostles and are not, and finding them lyers: Rev. 2.2. and it is made a marke of false teachers, to speak great swelling words, 2 Pet. 2.1.18. Jude 16. intruding into things they have not seen, Col. 1.18. so that this boasting of having uprightnesse, or the Spirit, is no good way for any man to prove, or determine any thing in contro­versie.

XIV.

Hee forceth private, strained, and unsound senses, upon di­vers places of Scripture; as to instance some of them in order, as they are in his Book, 2 Cor. 5.15. that they which live &c. Here saith he, the living, or life mentioned, is that eternall life that [Page 73]is in Christ Jesus, and the same sense he puts upon the life of the world, mentioned John 6.33 51. now marke, how weakly he proves this, and how unsound, and forced it is, saith he, he dyed for all, to make them a live, to recover them from death, and to bring them into an estate of life [...] by his dying for them, and rising againe; this saith he is the force, and meaning of the words, he hath in this if he had gone no farther, acknow­ledged some part of truth, though weakly, and scantily, and with some questionable expressions; because all must once dye, and after that the judgement, and the end of this life (here men­tioned) given is, that they that live, should live unto Christ, so shall they have comfort in that judgement; and this is the scope and force of the words, from verses 10, 11. to 14, 15. But now that the life here mentioned, is the eternal life which is in Christ Jesus, and only had in having him 1 John 5.11, 12. as he affir­meth, imposing that sense on these three places, page 27. that remaines to be tryed, and by Scripture will appear un­sound: for,

1. This life appeares evidently to be that which by Christ is procured, and given to all men, to the world of mankind, as is affirmed, Acts 17.2, Psalme 35.3. with John 1.3, 4, 5 9. and so all the mercies and meanes for the preservation of it, and for the leading men to repentance during the time of it is procured by Christ, his ransome given, and propitiation made, John 1.4 10. Col. 1.18. In whom mercy and truth are met, and righteous­nesse and peace have kissed, in whose resurrection, truth is sprung out of the earth, and by whose ascension and mediation be­tween God and men, Righteousnesse flowes down from Hea­ven, and the Earth is filled with his goodnesse, Psalme 85.10, 11. And as his mercies are over all his workes, so is he righteous and holy in all his waies Psalme 145 yea the preservation of the life of creatures, is for the good of mankind: Psalme 126 and 36. 5.6, 7. and this life procured for mankind, is truly called life, be­cause it with all the mercies vouchsafed to it, are testimonies of his goodnesse, Acts 14 17. Psalme 19.1.6. Rom. 10.18. To lead to repentance, Rom. 2 4 That men might seeke him, Acts 17 24.27. and also, while they are joyned to the living; there [Page 74]is hope: Eccles. 9.4. and this life is called life, and a living in opposition to death: Iob 30.23. Isay. 38 18, 19. And it is an e­state of life, because of that light, that proceeds from that life in Christ, to inlighten them that they might seeke him: John 1.4, 5.9, 10. Joh 33.30. Acts 17.27, 28. But had not Jesus Christ, made a propitiation for men; if their beings had a long time con­tinued, yet by the truth and Justice of God, it must have been with such, or a sorer curse then 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 meanes used for their repentance, are given up of God, & so reprobated, that there is no more hope for them: Ier. 6.16 30. Ezek. 24.13. Rom. 1.18 28. Prov. 1.23, 24. &c. 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 sentance re­main in torment for ever, yet is that no where called life, as this life of men during the time of Gods patience, and giving space, and meanes, is, 2 Pet. 3.9. Rev. 2.21. Eecles. 9.4. Job 33.30. Besides this life, and eternall 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. Psalme 69.8, 9, 10. But eternall life, is a life from the dead, Rom. 11.15. This the life that now is, but the other that which in its fulnesse 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 Beleevers, Col. 3.3. This is called the life of the world, John 6 5.33. But eternall 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. Ionah 2.8. The other affording such blessednesse, as preserves the honour for ever, Iohn 10.27, 28, 29, 30. yea, the one vouchsafed to unbelievers, that they might receive him, though they doe not, Iohn 1.4.11. but the other only to them that re­ceive him, Iohn 1.12. Now let us mind what life, or living is here meant, 2 Cor. 5.15. And this without any wresting; by [Page 75]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, eternall life sure by all confessed, is even God living in his, and so they living in God, and to God, and sure so farre not to themselves, but to Christ; and the text speaketh not in such tearmes, that they which live unto God should not live &c. But that they which live:

Secondly, the expression is, That they which live should not hence-forth, after life vouchsafed (though before they did, 1 Peter 4.2, 3, 4.) live unto themselves, but unto him that dyed for them, and rose again: Now sure, so much eternall life as is in any heart, the spirit is life for righteousnesse sake, Rom. 8.10 and so farre doth, and can doe no other but live in God and to God; and so farre 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 terrour of the Lord, wee perswade men, &c. And where in will either the equity, or terrour of that judgement be, if not in this; that such as he dyed, and rose for, and hath offered them life, when some light comes, doe refuse to yeild to him, and will still live to themselves? I trow this will not be said of them that have eternall life.

And fourthly, for the explanation, and confirmation in other places of Scripture, speaking of the very same businesse; doth not the same Apostle, speaking of Beleevers not living to God, give a ground like this, 2 Cor. 14.15. why all ought to do [...] so, Rom. 14 9. for to this end Christ both dyed and rose, and revived That he might be the Lord both of the dead and living; and doth he not on this ground, diswade men from living to themselves, and perswade to live to Christ, and this also with the same motive, that wee must be judged by him, and give account to him: verse 10, 11, 12. And doth not the Apostle [Page 76] Peter lead us to the same sense, 1 Peter 4. For as much as Christ hath suffered for us in the flesh, arm [...] your selves likewise with the same mind, for he that hath suffered in the flesh, hath seaced from sin, that he no longer should (marke 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 past of our life may, suffice us to have wrought the will of the Gentils, &c. 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 ment to be eternall life; he is confuted, by the place he points to, which sheweth, 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 eternall life is received only in feeding on him, which none doe, till by grace drawn out of the fellowship of the world to beleeve on him John 6.27.29 40 51.53. &c. 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 darknesse, that his reason, that should have submitted to be inlightened by it, may inlighten it; and so he useth here carnall reasoning before faith, and acknowledgeth though weakly, some part of truth, to deny another part, and takes the expression as independant, 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 vaile that which is open and plain, and discover in it a mystery of de­ceit, that he might privily bring in a damnable heresie, leading the greatest part of men to deny the Lord that bought them, by denying his right of Lord-ship by purchase; by denying his goodnes in proucring them thereby their lives, with mercies & a door of hope, by denying their ingagement to him, not to live to themselves but to him; by denying the equity of his judgeing them; Auill beginning, And to save labour where like abuse of Scripture, and reason, and teaching such denyals are, I shall but note them with this marke ☞ 1.

[Page 77]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 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. [...] Rom. 5.10. and 6.10. and 8.2 34. Heb. 7. and 8 and 9. [Page 78] and, 10.1, Peter 10 [...] 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 [Page 79]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 ground, Luke 14 17. come, for all things are now rea­dy, [Page 80]and yet those concerned in it, never eate of this ready, and prepared supper, Luke 14.24. Mat. 22. And where was the inte­rest Mr. Garner talkes on for present, or furture, in these, or those that perish for whom Christ dyed, 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 be­leevers: Iohn 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 alwaies see, that Beleevers 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 dyed for all men: And wee can shew Mr. Garner that all men have not saith, 2 Thes, 2 3. And so not such an interest, though Christ dyed, for all: But as neither Mr. Garner, nor Mr. Knowles are able to produce a Scripture that saith; Christ dyed 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 justifie their own sense with­all; and so did ill to make this an independant expression, to force a sense to exalt reason above the plain sayings of the Ho­ly Ghost, to take of most mens engagement to Christ, and stop the passage of their comming 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 ment, (though he would say it in generall words yet) of the fewest and smallest number of men in all a­ges, from Adam to Abraham, from Abraham to Christs com­ming in the flesh, and from thence to his comming 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 weake: That in 2 Cor. 5.14.15 cannot be saith he, All mankind because it's said verse 12. Some glory in appearance. &c. which were specially the Jewes; 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 [Page 81]Church order, Baptisme, and other Ordinances, with many famous Consentors, that had it not in heart from the word and spirituall 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 speciall, verse 10. Wee must all appear before the judgement seat of Christ, that every one &c. and verse 11. Knowing therefore the terrour of the Lord, wee perswade men &c. And of these men, that must all appeare before the judgement seat of Christ: it's evident he speaketh saying, Hee dyed 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 Beleevers in one place, Acts 2.14, 15. and 4.45-21. No question but this high understanding, together with restraining generall sayings to applicative, is the way by which some evade these generall and plain sayings, Rom. 13.7, 8. Render therefore to all their dues, &c. Marke 10.19. Defraud not, Marke 10.19. Doe good to all men, Gal. 6.10. To speake evill of no man, but to be gentle, shewing all meeknesse unto all men: Tit. 3.2. To justifie the defrauding of dues &c. Defrauding, and breaking truth, and faith, with those that are not of their Religion, and using ri­gor towards them; saying, these generall sentences, must be un­derstood by the applicatory sayings; 1 Thes. 4.6. that no man go beyond, or defraud his Brother in any matter: Col. 3.9 Lye not one to another, &c. Ephes. 4.25. Speake every man truth with his neighbour, for wee are members one of another. Col. 3.13. For­bearing one another: Oh that every Scripture should be thus grossely abused!

Again, 1 Tim. 2.6. All, cannot be, All, because saith he, All he dyed for, he ransometh from the power of Satan to God; from death to life: This he affirmes in his own name, and abu­seth that of Peter thereto, which speaketh of an applicatory re­demption; for by his ransome, 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 sinnes, as they stand related to him. [Page 82]And by a second judgement, and in a second death; and for de­nying him that bought them, Psalme 2.6 11. Rom. 14.9-12. And so from the word, For, and the word, many, &c. 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 fore-mentioned, 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 need­lesse 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 chiefly all Nations or kindreds of men, not of the Jewes only, but of the Gentils also, page 53. All, to be meant of Nations, or kindreds of people, and not of persons; wee had need mind this well, because it is one of his profest mysteries, that he hath unvailed, who saith page 53. and 39. many Scriptures are so to be understood: Whereas I beleeve Christ tooke on him, the person of the publike man, and so the nature of mankind, and in that nature dyed for men (the persons of men) and tooke his degree of exaltation after his resurrection, and that he did not take on him any humane de­gree, of King, Magistrate, superiour, or inferiour, or Judge, Lawyer, Counseller, Noble-Gentleman, Yeoman, Husband­man, or Farmer, School-master, or Scholler, yet I suppose he had a trade, but not to prefer a Carpenter before a fisher, Tent­maker, Tayler, Weaver, or Apothecary, not doe I thinke that he dyed for these degrees; but for the men themselves, and that for our sinnes, not for our degrees, though I beleeve 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 Kindreds of people, all persons; had he not as good have writ plainly, and said, All, signifies, but some of all [Page 83]sorts of men, and so have saved himselfe 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 Gos­pell, 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 beleeve 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 Psalme 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 vertue of his death and ransome, 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 finne, 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 farre 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 marke the end, verse 27.) that they should seeke 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 farre from e­very one of us (see here how the word Ʋs, 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 himselfe, and those of his mind from the residue; But in respect of that he had spoken in this, equalizeth [Page 82] [...] [Page 83] [...] [Page 84]himselfe to them (according to that Phil. 2.6, 7.) and so Ʋs, is as large, as all spoken to, yea, all at that time living, as the text doth manifest verse 18.) for in him wee live and move and have our being, (and that wee may be assured, the Apostle puts in himselfe with them in the word Ʋs, see how he applyes the saying of some of their own Poets) for wee are also his ofspring &c. and on this ground exhorteth to repentance, by preaching Gospell; and that this shall not be in vain, wee have a sure word Psalme, 86.9. speaking of God and his workes, he saith; All Nations whom thou hast made shall come, and worship before thee Oh Lord, &c. which is true, and will appear true, as a Prophesie, at the returne of the Jewes, and Christ sitting on his Throne, and as a proposition, at the great and generall 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 Psalme 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 workes in, and by Christ, when of creation, when of a restoration by, and in a publike man, when of Son like priviledges, when the word, All, is in such speeches used as a proposition; and when as a prophesie; hee should see it in the largest extent, the word in such a sen­tence can beare, and that as a ground, when his servants speake of the same, it is in the largest sense that can be sutable 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. wee understand all persons from first to last; wee have no cause so to do, for in that, when God speakes of his giving his Sonne to dye for All men, he meanes 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 wee, who doe en­joy [Page 85]peace with God, whereas he meant all Israel, as is evident, John 8.39. as the Apostle includes, unbeleeving Gentils with himselfe, 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. Tast, in Heb. 2.9 should tast death; the natu­rall 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 sweetning or rellishing of death, a making of death tastfull, savory, sweet, usefull, and gainfull, 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 it selfe, it is to no man a curse, nor is able for ever to detain those that dye, But they shall be raised, and made a live again, and so it is made lesse dreadfull, more easie, and but as passage to immortality to every man, is a truth affirmed in Scripture (though by Mr. Garner denyed) 1 Cor. 15.21, 22-54, 55, 56. 2 Tim. 1.10. though the choyce benefit be to Beleevers, Eccles. 7.1-8. 1 Cor. 15.57, 58. so that through the mediation of Christ, and only his own personal death is made savory, & gainfull to them Rom. 5.8-10. Rev. 1.5. 1 John 1.7. but their-through even their own dyings also, 2 Cor. 4.11 to 18. Phil. 1.21. 2 Cor. 1 5-9. And had the word Tast, such a meaning in this Heb. 2.9. it would still confirme the truth Mr. Garner opposeth; seeing by Christ death is made more easie for all men, and so as all men shall be brought out of it, & yet a specialty for Beleevers, which overthrowes Mr. Garners drift, but this being plainly set forth in other places of the Scripture, and no so plainly in this word Tast, wee 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. Hee, no where finds the death of Christ, no where cal­led a tasting death, but what strength is in this; what if it be so [Page 86]called here; and what if the denying of some of those for whom he dyed be so called, is not that equivolent? And that it is so, see Mat. 16.28. with 17.16. Marke 9.1-6. Luke 9 27 32. yea, and even the Jewes though they saw not the spirituall life, and so minded not the spirituall death Christ spake 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. Hee conceives, to take Tasting Death, for dying, implies a needlesse 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 then he might have taken Death in the first place, for his fore-going 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 dye, as Phil. 2.7, 8. Heb. 2.14. and 10. But the words are plaine, to set forth that exalted one, even our Lord Jesus Christ, of whose exaltation he speaketh; and how farre the sub­jecting all to him, is already fulfilled, concerning himselfe: And in this, Heb. 2 9 two things he shewes concerning him, whom by faith wee now see crowned with glory, as first, the end why he was abased, namely, That he migh suffer death, he was made a little lower then the Angels, verse 7. and this the same hee that is crowned with glory, as verse 7. Who was made lower then 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 tast 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 publike 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 onely [Page 87]dying, but also instructive to us in two things about his death, as namely;

1 Tha the only grapled with the sting, curse, and strength of the first death, that hee, 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 stayd 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 it selfe of the word, tast, he hath given it in his own name, and though he pretended at first to refuse the naturall, and openly appearing sense of the words, because he could not find it in another place; yet he hath pre­sumed to put his fancyed sense upon it, without any allowance from this, or any other place, either from the word in the ori­ginall, or in any translation, or in any customary speech; for though the Noune tast. may some times signifie, savoury, and some times bitter, yet to make tastfull; it signifieth not, that is, another word: But the verb tast & so tast, or tasting, which may signifie feeling or savouring either sweetness or bitterness, to signifie to put a tast in a thing, and so to make it sweet, or sa­voury, is no wherefound; and if we should so read the Scriptures wee should multiply absurdities, so that in this he hath advan­ced his reason, to force a strange sense to an evill end ☞ 1.

6. The word World, is abused by him, and a limmitted sense forced on it as if in such and so many places, it signified, the Gentils, or all Nations opposed to the Jewes, or rather ac­cording to his drift; a few here, and there a small number (com­parred to the rest) among the Nations, or Gentils, opposed to a small remnant of the Jewes; 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, Iohn 12 47. page 126. 2 Cor. 5.19. page 1 18. and 1 John 2.2. page 97. In which places, the text it selfe 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 [Page 88]word World, when it is in Gods own sayings, and of his works by Christ used for the world of mankind: It most usually & fre­quently fignifieth naturall 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 blind­nesse and naturall state still, and so wee are taught, Iohn 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 darknesse, and the darknesse comprehendeth it not, and then more meanes used to testifie of the light to verse 9. where he is affir­med The true Light which lighteneth every man that commeth 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 fulnesse 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 meanes, and came to them by his word, and Orracles, and put his name upon them, and called them his, and in fulnesse of time came in per­sonall presence, and preached by his messenger, and himselfe to them) and his own received him not, they beleeved 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 sinne, and under unbeleefe, Rom. 3.9, to 13. and 11.32. and so lying in darknesse, and under the power of Satan, Ephes. 2.1, 2, 3, and so the whole world lyeth in wickednesse, 1 Joh. 5.19. but when al have sinned against some light, and have refused Christ, and he by the power of his grace doth overcome some of them to beleeve in Christ, and so to receive him, he therein bringing them out of the power of darknesse and Satan, into his light and King­dom, and giving them the priviledge to be the Sons of God, Iohn 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: Iohn 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 [Page 89]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 Gentils, or Nations of the Gentils, opposed to the Jewes, or that one Nation (he might as well have said, two Nations) of the Jewes; though he doe not alwaies speak true in this, yet it had been more tollerable if he had said no o­therwise, but under these termes, pretending, to unvaile great mysteries, to cast on foggy mists; and under the termes of the Gentils, all Nations, the World, and the whole world, to af­firme 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 perswade 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. Iohn 1.29. Behold the Lamb of God which taketh (or bea­reth) away the sinne of the world; why must the Gentils opposed to the Jewes, be meant here in the 9, 10, 11. verses that were quoted, and explicated, in the 13. chapter of the opposed Trea­tise: Its evident, that by the World, is meant the world of man­kind, even all naturall men, remaining yet in unbeleefe, and no word through this chapter gives us to understand the word World, in any other sense then for all men, Jewes and Gentils, abiding in unbeleefe, 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 Jewes even all, and so many of them as had not yet beleeved 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 Jewes that did not beleeve on him, John 8.22, 23. Yee are from beneath) is not that kept by Satan from beleeving, and so receiving their documents from below, 2 Cor. 4.4. James 3.15.) [Page 90] 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.) yee are of this world &c. 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 Jewes, and shewing 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 unfainedly beleeve 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 Jewes before, and then the world did not hate them, John 1.1-7. And did he not choose them out from among the unbeleeving Jewes? And were they not the Jewes that hated them for their ministration, which while Christs personall presence was with them, extended no further: Is it not as evident as the light, that the unbeleeving Jewes were a part of the World; and also called together with unbeleeving Gentils, the World; Now when John Baptist, whose ministration appertained to the Jewes, was preaching to pre­pare the way of the Lord, and calling the Jewes that did not yet beleeve, 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 sinnes of other Na­tions opposed to them, what a grosse, and absurd concepiton is this, and how derogatory to Johns ministration.

2. John 3.16. Our Saviour Jesus Christ himsefe was prea­ching to Nicodemus a Jew, and laying down the Doctrine of the foundation of the new birth, and the ground why who ever be­leeveth 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 Sonne (which is explicated 1 Iohn 4.14. The Sa­viour of the world, and then he saith not, that the world) but that whosoever beleeveth on him (in which beleeving they are chosen [Page 91]out of, though remaining yet in the world, that these Beleevers) 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 condemne the world, (that was not the end of his first comming, 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 beleeving 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 beleeveth on him is not condemned; But he that beleeveth 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 darknesse rather then light, see what is here meant by the World; And is any man so foolish to think Christ told Nicodemus a Jew, of Gods love to the Gen­tils opposed to the Jewes, to bring him in to beleeve, or that the chosen generation that are borne of God, and one in Christ, partakers of all his Son like priviledges, must the greater part of them perish for their unbeleefe, as is affirmed of the World here, that he saith meaneth them.

3. Iohn 6.51. Our Saviour speaking of the life he hath pro­cured to, and for the World, distinct from eternall life, which only those that feed on him (and therein come forth of the world) receive, as is fore-shown: Thinks he that the life of the Jewes was not procured by Christ, or that the Iewes in feeding on him, should not have eternall life: And our Soviour being here preaching to the Iewes: he sheweth the same absurdities, in saying the World, here meaneth the Gentils, opposed to the Iewes.

4. Iohn 12 47. He that readeth this, may see clearly from verse 34 to verse 42. and so to this 47. That our Saviour spake to the Jewes, and that in the 20. versae makes nothing against it, for it is not said those Greeks, before this speech, and if they did, that hinders not, for if they were Greasians, by nature, yet they were Prosselited, and so Isralites by profession, and so one and [Page 92]the same Nation with the Jewes, and not then reckoned Gen­tiles opposed to the Jewes, Exod. 12.48, 49. And yet its not certain, they were Grecians by nature, for even Jewes as well as others proselited, were called by the name of the country where they were borne, and lived, Act. 2.5. to 12. So that however it go, yet our Saviour spake to them of the Jewish Nation; And that also by the world is here meant men in naturall state, and unbeliefe, more specially is evident, for he saith, vers. 47. And if any man heare my words, and beleeve not, I judge him not, (is not this unbelievers), and marke the reason; For, saith he, (speaking of his first comming and ministration) I came not to judge the world, but to save the world: Now shall any conceive, as if our Saviour gave a weake and forcelesse ground, as, I judge not him that beleeveth not, for I came not to judge, but to save beleeving Gen­tiles; sure that could be no let to his judging unbeleevers; besides, How shall the Gospell of Christ judge them that reject Christ, if there were no truth to them in the Word preached to them, vers. 48, 49, 50 see the opposed Treatise, chap. 13.

5. 2 Cor. 5.19. Its manifest here, that the world, is the world of mankind, that must all appeare before the Judge­ment-seat of Christ, for many of whom great terrour is feared, &c. as is shewne in the opposed Treatise, Chapter 13. where is Answer sufficient for this, not at all taken away by this op­poser.

6. 1 Jo. 2.2. Fore-answers may clear his perverting of this place also: It being manifest that the opposition is between beleevers, and unbeleevers; and for his Exposition, as it is a denial of Christ come in the flesh, so it crosseth much truth himself calleth my­steries, for about Christs taking the nature of men, & dying for men, there never was difference made between Jew and Gentile, he that makes the difference to be in that, denyes him to be the Saviour of the world; The difference came in after Circumci­fion, about freedome for enjoyment of priviledges; And he that by distinction maintaines that difference now, denyes Christ to be come in the flesh; and what shall wee say of him that in re­spect of propiciation, and advocation, in speaking of peace, par­don, and righteousnesse, &c. keepes, and holds forth the distin­ction [Page 93]between Jewes and Gentiles, and considers Gentiles in Christ, opposed to Jewes in Christ; when in these things it is af­firmed, there is neither Greeke not Jew, Barbarian, Scythian, Bond or free, but Christ is All, and in All, Coloss. 3.11. Gal. 3.28. But I forbeare to say what might be said in this, and is already in the opposed Treatise, ☞ 1.

7. The word, Might, in Joh. 3.17. which in this place (saith he) doth carry the force of an undoubted and absolute cortain­tie; and is as much as shall certainly be saved: He might be an­swered here with a flat deniall; But I will deale fairely, and faithfully with him; he knoweth I am no linguist, and that I must go by my Dixionary, the name or nowne, Might, signifi­eth power, strength, force; But the word, or verbe, Might, fig­nifies aften, but potentiall, that might or may be; and in the Scripture, when it is joyned to another word, it frequently points out one medium effected, that another businesse may be effected thereby: And this word, Might, is spoken sometimes Applicatively by those that enjoy a first fruits of that other bu­sinesse effected by the first m [...]dium; and then, Might speaking of a thing fore-done, for the procuring of that experimentally enjoyed, must needs carry the force of a certainty, and such are all the places he hath quoted, Gal. 1.4. & 4.4.5. Ephes. 5.25 26, 27. Tit. 2.14 And we neither will nor need deny that force to be in the word in those places; which yet in his owne quotation of them hold forth the distinction, between the businesse done by, and in Christ with God for men, that he might work in men to bring them to God; and that he doth thereby so worke in men; which himselfe hath so mightily opposed, and we will grant him yet a little farther, that the word [Might] hath some­time reference to Christ only, and then it hath the force of an absolute certainty, as Heb. 2.14 And sometime it hath reference to those that by grace are made one in Christ, and reckoned af­ter Christ, and to some peculiar priviledges of theirs, and then it also hath much force of certainty, as Heb 9.15 But sometimes it is used more generally about the death and ransom of Christ, and the means and ministration procured thereby, with the end thereof, and of any motion of spirit sent forth therein, and hath [Page 94]reference to such as are not yet brought in to God, as are yet in unbeliefe: And then the word [Might] though it have a hope­fulnesse for all, and a force of certainty for such as are overome to beleeve, yet not such an absolute certainty for all it concerns, that without all doubt they shall certainly beleeve, and be eter­nally saved; surely all that paines and cost was, that they might bring forth good grapes and yeeld him the fruit of his vineyard, which yet they did not, Esay 5.1-7. Luke 20.9. to 16. But to come to the word [Might]. Concerning all Nations, whom he made, &c. Act. [...]7, 27. That they should seeke the Lord; if hap­pily they might seeke after him, and find him, though he be not far from every one of us; and concerning the Jewish Nation, in a prophetie of Christs preaching, and declaration of the testi­mony, and Law given them to declare to their children, Psal. 78 6, 7, &c. That they might know &c. That they might set their hope in God, and not forget his works, but keep his Com­mandements, &c. might not be as their Fathers, A stubborn and rebellious generation, &c. Now if any with a brazen face would say; Might, here had the force of an absolute certainty; the se­quele in both places will prove him false, for they did not all so; but to come to the very Text thus by him abused, Joh. 3 17. For God sent not his Sonne into the world to condemne the world, but that the world through him might be saved. Here if [Might] have the force of an absolute certainty, the world shall certainly be eter­nally saved (or otherwise then in, and by himselfe ransomed, and preserved, and means used that they might repent, beleeve, and so be saved) How is that true, our Saviour saith of the same world distributed into parts, verse 18. He that beleeveth on him is not condemned; but he that beleeveth not is condemned already, &c. vers. 19 36. Where were Mr. Knowles, and Mr. Garners eyes that durst presume to force such a contradictory sonse on this place; But let us see this very word [Might] in this Evangelist, and and take the interpretation from our Saviours own mouth, Joh. 5 32, 33, 34 There is another that beareth witnesse of mee, &c. (now did not John beare witnesse of the light, that all men through him might beleeve, Joh. 1.7. And are not here many of them to whom he did beare witnesse, that did not beleeve: Besides, our Saviour [Page 95]in this John 5, farther instiucting and teaching these Jewes, Doth he not say expressely, vers. 34. These things, I say, that Jee might be saved (behold the same word that is in Iohn 3.17) and yet doth he not say to the same Jewes, Ioh. 5.40. Yee will not come to me that yee might have life. Oh how contrary is the mind and exposition of Christ, to the mind and exposition of Mr. Gar­ner, whose corrupt sense is of ill consequence viz.

8. The words, Gave, Give, Send, Sent, Joh. 3.16, 17. we are every where in Scripture, speaking of this businesse, saith he. pag. 79. To understand therein the everlasting blessednesse, and sal­vation of those for whom God Gave, Sent, &c. This is so con­trary to Scripture, and truth, that nothing need be said thereof, the next verses 18, 19.36. confuting it, 1 Cor. 6.8. Mark 12 2.8. and Joh. 6.32. My Father giveth you the true bread from heaven; And what was this lesse then that, John 3.16, 17. and yet they mist that everlasting blessednesse, &c. Iohn 6.66. ☞ 1.

‘9. The words, Taketh away, in Joh. 1.29. Taketh away the sinne of the world: Here, and else-where, he saith, the words Taketh away, is, Hee certainly, fully, freely, powerfully, and for ever taketh them away (and this in some sense might stand, but he stops not here, but proceedeth, and saith) it signifieth, a perfect powerfull, absolute, and compleat removeall, and that for ever, yea, of the dominion, lordship, merit, wages, power and strength of sinne, so as the one, or the other, shall never returne any more; yea, so as makes to the perfection, and salvation of those from whom hee taketh them away, &c. pages 66, 67, 68.’

Are not here glorious and high words? Are his own sinnes thus taken away thinke you? (what ever they may be hereaf­ter:) Is he already so much freer then the Apostles were in their times? Ro. 7.15.24 and 8.1 2 23. Jam. 4. [...] 1 Joh. 1 7 8, 9. But let the businesse be weighed in the Ballance of the Sanctuary; Ta­keth away, both in Scripture, and common use of speech may be truly and rightly understood: 1. Of one that hath taken sinne out of the way: 2. Of one that doth it, that is ordained to, and able for it, and will do it in all them that come to him: 3. Of one that hath done it in all that have come in to him; And in [Page 96]all these senses, it is meant of Jesus Christ.

First, For Taking out of the way: We have two things to note, how sinne lyeth in the way between God and men, to make a separation, and so to stop the passages, and make it impassible, either for the mercies of God to bee extended to men, or for mens approach to God: And these are;

1. That great offence of our first Father Adam by which sinne entred into the world, and death by sin; so as all have sin­ned, and in their receiving of their being from him, are guilty of, and defiled with and under the power of sin, and so subject to Law, and Death, Rom. 5.12.18, 19 And the truth of God necessitates his Death; and his Justice necessitates his suffering the curse; and till both bee done, and overcome, there can no mercy bee shewne to men, nor is there any passage open for their approach to God; The Winter abides for impassibility of the way, Heb. 9.22. Now Jesus Christ as a publike man in the nature and stead of all, being manifested to take, away our sins, and being made a curse for us; and in rising Just, and a Conque­rour, offering himselfe a sacrifice to God, hath done this work, fulfilled truth, and satisfie Justice, and so mercy and truth meet; and truth is sprung out of the earth, and hee hath abolished death, removed out of the way that which was contrary to us, opened a gate to life, procured mercy to be shewed us, so as the Winter is past, the way passible, and righteousnesse flows down from heaven, 1 Joh. 3.5.6. Psal. 85.10.11. 2 Tim. 1.9. Cant. 2.11. Psal. 136. and 145. So far are all men indebted to Jesus Christ for so taking sn out of the way, that mercies are shewne them through him, and a gate opened that they might enter, Psal. 75.3. Rom. 14.9. which might move to submit to him; Though Mr. Garner by denying this, teach the greatest part of men to deny the Lord that bought them.

2. This Doore opened through Christ, and these mercies ex­tended testifying of him, and calling to him, Act. 14 17. and 17.24.28. Rom. 2.4. God being well pleased in his Son, and delight­ing in him, lookes downe from heaven upon the sons of men, to see if there bee any that by all this his goodnesse extended, will understand, and seeke after him; but alas, men comming to un­derstanding, [Page 97]and the light of his mercies shining on them, they yet abide in darknesse, impenitencie, and unbeliefe, hardning their hearts against his mercies, &c. Psal. 14. and 53. with Rom. 3 10.19. And this most properly is called, The sinne of the world, John 1.4, 5-10, 11. 1 Joh. 5.19. And its terrible to persist there­in, Psal. 68.18.21. For this provokes more highly then the for­mer; so as from the love God beares to his Son; it would stop all continuance of mercies and meanes, and cause the shutting of the doore to repentance and life, but that even this Jesus, against whom they so sin, doth mediate for them by vertue of his sacri­fice, and takes this sin also out of the way; that hee procures lengthening the dayes of his patience, and continuace of mer­cies and meanes with some strife of spirit to them, 1 Tim. 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 bee often done, even for some that have sinned deeply, and though crying in their distresse, yet their heart, not upright with him; And they may come after, for provoking him that so oft forgave, and tooke away wrath, to be abhorred. See this express. Psal. 78 37, 38, &c. 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 seeke and submit to Jesus Christ, nor can all Mr. Garners glorious words free them from that engage­ment.

Secondly, For having fitnesse, power and readinesse, to take away sin even out of the consciences, and nature of men, and so to be ordained, and set apart as the Hee; and the only He, that both can, and will do it in all that in beleeving come to him; and is so set forth, and pointed out, that men might know where to seeke and find this; and this also is Jesus Christ the Lambe 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 beleeve 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 righteousnesse for re­mission &c. Rom. 3.25 26. And so there is blessing in him for all Nations, so as who ever of them, though ungodly, are by [Page 98]his grace drawne in to beleeve on him that justifies the ungodly; he receives remission &c. Act. 10.43-46. Rom. 4.5. And so is he set forth, The Lambe of God which &c.

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 cōscience, and nature of all that by his goodnesse come in to him in belee­ving 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 goodnesse of God in & through Christ, and by all these engagements vnto Christ, by what hee hath done for them, and doth to them, and hath to bestow on them, are not, and will not be drawne from their own wayes to him, but loving darknesse rather then light, remaine impenitent, and unbeleeving, & so they remain still under guilt of sin in con­science, Joh. 16.8, 9. Under condemnation, Ioh. 3.18, 19. Un­der wrath, and cannot see life, Ioh. 3.36. and therefore under sin and condemnation, and wrath, and cannot see life; even because by all this light and mercy shewne, they have not been prevai­led with to beleeve on his Name, Ioh. 3.18.36. & 16.8. and so they remaine of the world still, lying in wickednesse, 1 Iohn 5.19.

2. That such as are overcome by his Spirit, in the appea­rance of his so great grace to beleeve on him; they though un­godly, of the world, and sinners when they are comming in to him, yet being prevailed with to come in beleeving on him, he forgiveth, justifieth, washeth with the vertue of his blood from the sins of the world, and so enableth them to receive remission of sins, and to depend on him for eternall life, Rom. 4.5.22.25. & 5.1-6. 8-10. Act. 10.43. And so in all and every respect hee is most truly called, The Lambe of God, which taketh away the sinne 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 beleeve on him, and so united to him as they are clensed from the sin of the world, and begin to partake [Page 99]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, Ioh. 15.19. & 17.14. but brought out from the power of darknesse and Satan, Act. 26.18. Coloss. 1.13. in which before they were, and the world still lyeth. 1 Joh. 5.19. But these are now borne of God, sons of God, Ioh. 1.12, 13. Gal. 3.26. The seed of Abra­ham, the heires and Israel of God, Gal 3.29. & 6.16. Yea, Sion, 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 righteousnesse 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, spotlesse before God, and so delighted in; yet as they still carry old Adam about them, and so have still the flesh, in which dwels no good thing, but an evill inclination, anoying with its sinfull 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 beleevers in many things offend All, and sometimes some more grievously, Rom. 7.15.24. Iames 3 1, 2. 1 Ioh. 1.9, 10 1 Cor. 5. So that though in spirit, and in respect of their union with Christ and state of son-ship, and being reckon­ed after him, and so justified; yet in respect, and the evils of their wayes, with which God is not pleased, nor doth justifie; but testifie displeasure against; they need still to have their feet washed, and their wayes healed, and so their evils, and sins to bee 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 beleeved, 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 vertue of the spirituall application, and sprinkling of the vertue 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 worke is not expressed in those tearmes, Taking away the sinnes of the world; But the sanctifying, purging, or taking away [Page 100]the sinnes of the people, Hebr, 13.12. & 2.17. Tit. 2.14. And The washing, and cleansing of his Church, that in due season hee may pre­sent it as spotlesse to himselfe; as hee now presents it in himselfe 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 himselfe, 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 righteousnesse, 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 belee­veth on him that justifieth the ungodly, or that God imputeth righteousnesse 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, &c. All which is affirmed of those men­tioned, Psal. 32.1, 2. Rom. 4.4-8. Sure hee that could treate so of the time of which this was spoken, might also have seene it spoken of the first Judgement that was to come on mankind, in which God went to Judgement with his Sonne, and was impu­ting to, and charging on him, and not on the world, their tres­passes; and on that gound will impute sin to the world, for not beleeving 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 shewing 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 sinne, and condemned for it, Matth. 18.23. to 35. I hope he will not say. It was such a for­givenesse 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 Sonne: This, saith he, is the everlast­ing powerfull, quickning, pardoning, and saving love of God in his Sonne, pag. 78. (and had he gone no farther, I would have [Page 101]endevoured to take it, but he addes) 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 obtaine remission of sins, and salvation by the death of Christ, (to which hee 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 Sonne, that whosoever beleeveth in him (where is a Distribution sure, Whosoever of the world beleeveth in him) should not perish, but have everlasting life: (And then it fol­lowes) vers. 17. For God sent not his Sonne into the world, to con­demne the world, but that the world through him might bee saved; (now his first being sent, and comming into the world, was not only to dye, and rise, and offer sacrifice; but also to beare witnesse of the truth; to preach the Gospell of peace, and that to this end, that all through him might beleeve, 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 beleeving 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 unbeliefe, were reckoned the world still, and so it followes here in the Distribution) vers. 18. Hee that believeth on him is not condemned (as the world is. 1 Joh. 5.19.) But he that beleeveth not is condemned already, because he believed not on the Name of the only begotten Sonne of God; (now marke the explication of the con­demnation of the unbeleevers, 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 Gospell, and love, light and mercy, held forth there through, as vers. 14, 15. chap 1457. 9.10.11.) And men loved darknesse rather then light, &c.

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 [Page 102]Ghost for speaking to us after another manner? Doth not he that chargeth his sayings and expressions, with errour, absurdities and falshood, and presumes to put independant senses on his words, and after his phrases, and teach him how to speake? And why should any of us so do? But secondly, let this also be no­ted, that though God be love it selfe; and so love in him is in­finite, glorious &c. 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 Sonne, and through him God is said so to love, as to doe them good, and that set forth for our example; we may see, Matth. 5 44. to 48. Whence when men by his goodnesse shewne, and meanes used by Christ, doe not come in to beleeve, and submit to him, but take offence, and stumble at, and rebell against him; They are said, to fight against him without a cause, for his love; to be his adversaries; to reward him evill 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 wic­kednesse is found) there I hated them, and I will love them no more, Hosea 9 15. Oh how crosse is this to Mr. Garners sense! And yet thirdly, we might note the Distinction and difference in the streamings of Gods love; betweene his love of the world of mankind; and his love of his only begotten Sonne 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 hee is no where said to love the world, as he loves his Sonne, but enough that remaineth yet unanswered by Mr. Garner, and may disco­ver his forced sense upon this place, and cleare all his quotations from siding with him, is already shewne in the opposed Trea­tise, chap. 15. pag. 89 to. 94. Though Mr. Garner plead never so much for wicked men, to make them beleeve their sins are not against, much lesse 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 &c. ‘Is (saith Mr. Garner) no lesse then Remission of all their sinnes through faith in Christ, then making [Page 103]them the righteousnesse of God by Iesus Christ, page 116. gi­ving them remission of sinnes, and putting them in a conditi­on of perfect righteousnesse, and true blessednesse through faith in Christ, wrought in them by the power of God in the ministry of reconciliation: No lesse then salvation through faith in Christ page 119. (and mind his after explication. saith he) No taking away of sinne, no Redemption, Recon­ciliation, or Atonement wrought for any but by the sprinck­ling, or application of the blood of Christ upon them, nei­ther is it any other way of use to us, neither doth it any other way speak good for us before God, but as it's sprinckled on our consciences by the power of the Spirit: page 194. Neither are any persons redeemed or purchased with the blood of Christ, not have they any part in his death and blood shed, who have not their consciences sprinckled with the blood of Christ, neither doth his blood any other way redeem purchase, recon­cile; or make Atonement &c.’ Surely were it not for the sake of some others, I should no otherwise answer these greiveous blasphemies of the death, Resurrection, and presenting of the vertue of the precious blood of Iesus Christ, and his invaluable Sacrifice offered to God his Father, then they did 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 spi­rituall sprinckling, and application of the precious blood of Christ, and so in the application, and receit of that reconcilia­tion, propitiation, Atonement, Redemption, purgation and righteousnesse, which Iesus Christ hath by, and in himselfe wrought with God for men, and in whom it is perfect and compleat, before any receive the same; and though here through many mercies by him be reached unto men to draw to him; yet this Atonement, &c. is received no other way, but in receiving him, in whom it is, and from whom it is never devi­ded, as is also shown in that other Treatise, of the discourse a­bout the precious blood of Christ; And in this Reply also, which distinction he hath striven to confound, and yet now in his fa­shion [Page 104]he would seem to acknowledge it, but to the greatest dishonour to Christ, and in fury to men, and to Saints also, that ever I saw in any writer, that confesseth Jesus that was borne in Bethlehem, and of the Virgin Mary, to be the Christ, which yet I hope in part he doth, but here in these affirmations, it is e­vident without any wresting or glosse.

1. He hath denyed, That Christ by the vertue of his blood, and Sacrifice offered to God, hath purchased All men, of God, and received the right of Lord-ship over them thereby, and so a power and right of judgeing them by his Gospell, and ag­gravation of their sinnes, by his blood shed for them, and mer­cies extended there through to them: For he hath peremtorily affirmed that there are no persons purchased with the blood of Christ, who have not their cōsciences sprinkled with his blood; and that his blood doth not any otherwise purchase then by sprinckling upon the Conscience: And so hath plainly denyed the truth of those sayings of the Holy Ghost, Ro. 149 12. Phil. 2.9, 10, 11. Acts 10.36 42. Psalme 2.6.10.

2. He hath fully denyed all that preparation and provision of Redemption, Reconciliation, Atonement, righteousnesse, life, and Spirit, which God by vertue of the precious blood and Sacrifice of Christ presented to him, hath made in Christ to be preached to men, to invite them to come in to him and receive it, yea, for any, but those that are come in, and have it already; for hee affirmed that there is no taking away of sinne, no re­conciliation, Redemption, or Atonement, wrought for any, but by the sprinckling, or application of the blood of Christ up­on them) which is sure in their in-comming, and within them) and so hath denyed the truth of these Scriptures, Joh. 14 5 9, 10, 11. 2 Cor. 5.10.14.19, Prov. 9.2.6. Mat. 22.1.14.

3. Hee hath also denyed the will of the Father, that all should honour the Sonne as they honour the Father, John 5.23. for he denyeth the Lord Jesus Christ, the glory of all the mercies, light, meanes, and spirituall motions, he by the vertue of his blood and Sacrifice offered to God, hath procured for, and extendeth to the Sonnes of men, to call, invite; and move them to repentance, and turning in to God, for he saith plainly, [Page 105]neither is his blood any other way of use to us, neither doth it any other way speak good for us before God, but as it's sprinck­led upon our consciences by the power of the Spirit: And so he hath denyed the truth of that affirmed in John 1.4 11. Psalme 75 3. Col. 1.17. Rom. 2.4. Acts 14.17. and 17 26.31.

4. Hee hath also denyed the mediation of Christ between God and men, by vertue of his blood and Sacrifice offered to God 1 Tim. 2.5. Isay. 53.12. yea, and also his speciall Advoca­tion, and intercession, by vertue of his precious blood and Sa­crifice with God, for Beleevers, 1 John 2.1. Heb. 7 25. In that he saith; his blood is no other way to us, neither doth it any other way speak good for us before God, but as it is sprinckled upon our consciences; now in sprinckling on the conscience, it spea­keth peace and good to us, and purgeth within: And if it had not spoke good for us, and Christ by it had done nothing with God for us, what is that which brought it to us, or is he of their mind, that thinkes their was no dying of Christ for us, but his dying in us; I hope he is farre from that, but I fort eare, though here is just cause to say further, only he hath denyed one part of that mediation mentioned Heb. 9 15.

Thus hath he altogether denyed, and raced the Gospell, as it is set forth to be preached to unbeleevers, as a truth, that they might beleeve, and in beleeving might receive, and for not be­lieving be under sinne; for he hath affirmed, their is no Redemp­tion no Reconciliation, no Atonemen, (and so no sinne taken out of the way, no pardon, no life obtained, wrought, or made with God by Christ, or received into the hands of Christ, for men to dispence to such as beleeve, that it might be preached to them in his name, that they might beleeve (as Paul did to such as yet beleeved not, Acts 13.36, 37, 38.) but this mans sayings give out, that of all this there is nothing done with God for any; by Christ his Dying, Resurrection, Ascension, offering Sacrifice, and mediation by vertue of all with God, nothing hath his blood done for any, till by spirit, it be sprinck­led on their conscience, nor doth it any thing with God for any by his presentment of it to God, nor any other way but by sprinckling upon the conscience, and sure that is not till they [Page 106]be made Beleevers, so as they come to the blood of sprinckling; so that till men be Beleevers, and first washed by his blood, there is, by Mr. Garners doctrine, nothing done for them by Christ of any worth to be told them, to bring them to beleeve: But there was nothing 2. Cor. 5.19 to occasion such grosse conceits; for it is not said of the world, God hath reconciled the world to himselfe by Jesus Christ, as it is said of Beleevers verse 18. nor is it said, God will not impute sinne to the World, as it's said of Belee­vers 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 sinne for us, and wee were then, and therein made the righteousnesse of God in him, but it is said, That God was in Christ reconciling &c. 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 shew the errour of his grosse conception, neither was there any thing in the Sacrifices and purifications under the Law, to occasion in him this grosse conception, for he that reads Moses, and the af­ter histories may see, that there were many for whom sacrifi­ces were dayly offered, and the water of purification made, that yet for not approaching, and for not being sprinckled were un­clean, and to be cut off, else Israel had not been so often punish­ed Besides, the Gospell being before even the first Testament; and the sprincklings of the first Testament, shadowes of the sprinckling of the New Testament, which is the choyce of the Gospell, and not to be preached to all men, as the beginning of the Gospell; about which wee treat is, and so this abuse of so many Scriptures to such an end, hath more evill in it then he was aware of, nor doe I suppose here to discover it; such as ex­perimentally know what the new Testament is, will discerne his imiscarrages in this, so that in this, all his senses forced on words, he hath hitherto plainly tought men to deny Christs Lord-ship over them, and him to be the author of mrecies ex­tended to them or that there is any hope &c. yea, even the Saints to deny the prevailency of his intercession before, or to procure spirituall application; but I am weary with beholding such un­savoury [Page 107]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 speciall and peculiar part of the intercession of Christ: And to help it, that his sayings 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 dyed 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 falsnesse of his charges, and such as read and beleeve the Scriptures may see the weaknesse of his arguings; to make in our speakings, the Death of Christ, and the Resurrection of Christ, and his offering himselfe a Sa­crifice to God, distinct workes, 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 sinnes 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 &c. and the worke of the Spirit inabling by faith to receive him (to call these I say) distinct workes, is not devi­ding, for whatsoever is in him for any, that they might be­leeve, yet he is no Propitiation to, or in any, till they beleeve, so the mediation of Christ, with God for men, by vertue of his propitiation considered as a distinct worke, is no separating be­tween them: Again in this mediation to consider the difference between that which is generall for the World, John 17 21 23. Isay. 53.12. and that which is peculiar for Beleevers that come to God by him, which is his speciall intercession: Heb. 7.25. and 9.14, 15. Iohn 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 sinne, he hath, but wee (Beleevers) have an Advocate &c. and this ge­nerall [Page 108]intercession of Christ for all men, and his speciall inter­cession for Beleevers, by vertue of one and the same Propitia­tion, is a ground for such as yet beleeve not, to beleeve, and the medium that produceth it likewise, and a ground of speciall consolation to Beleevers, to whom it was a motive, instruction, and patterne, 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 beleeve not, and so takes away the ground of lawfulnesse for praying for all men; for Kings, Magi­strates, or Subjects, yea, for any of them, till we know them first to beleeve; 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 wayes to prove his businesse, 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 him­selfe, 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 cals it, this en­suing and unvailing Treatise, and so confirmes the Title. My­sterie unvailed, and the truth unvailed by Robert Garner: A faire 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 wee may imbrace and hold fast that which is good, and refuse the rest.

1. It might be queried what he meanes by Mysteries, whe­ther that which is hidden, and now by him first revealed, and then he should shew himselfe rashly puft up with his fleshly mind, intruding into things he hath not seen, as will appear, 1 Iohn 3.2. Col. 3.3, 4. and 2.18. or whether he mean that which was hidden & kept secret with God, but now hath bin manife­sted in the person, & by the Spirit of Christ, and by the Apostles made known and left upon Record, and then his pretence hath [Page 109]a secret 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 [Page 110]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 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 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 [Page 111]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 Ʋnvailing, 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.

4. It might also be inquired, how he conceived that he should unvaile mysteries, whether by setting them forthinwords, or by [Page 112]some spirituall shine and demonstration removing the vaile from the heart, and giving an eye to see, surely this latter he is farre from presuming to doe, knowing it is the peculiar worke of the Holy Ghost. Iohn 14.26. and 15, 26 and 16.13, 14. 1 Cor. 2.10 11. But the former he must needs intend to doe it by, and with words, which if he intend rightly to doe, he must doe it by the Scriptures of the Prophets and Apostles, for so is the comman­dement of the everlasting God, Rom. 16.25, 26. their sayings are a light. 2 Pet. 1.19 & not lift up by his understanding to find out better & fitter words to expresse the mind of God in, and call the plain appearing sense his words and sayings hold forth, a cor­rupt sense, and then say, they most be understood under another notion, and call his formed sayings the true sense, and the mind of God, as is usuall with him, his constant drift being not to un­vaile, but to vaile the Scripture sayings, and therein he is not like to be very profitable in unvailing mysteries: But let the Rea­der of his Booke parpend how many mysteries he hath unvailed: Mr. Knowles saith their are divers of them, and himselfe cals his whole Treatise an unvailing Treatise, surely his confounding of things, that are by the Spirit in the Scripture language distinct, and his private sācied senses forc'd on many words, in many pla­ces of Scripture should be put in to make many; but they are mists not Mysteries unvailed: But I will note those he expresly cals My­steries, and though they might be all exprest in three, yet I will doe him right to be as numerous as I may.

I. Mystery Ʋnvailed.

‘THat there is no way to life and salvation but through Iesus Christ only. p. 33. the only way to life everlasting, is through beleeving in the Sonne of God, page 88. there is no remission of sinnes, reconciliation, or redemption, but only through faith in the blood of Christ:’ The two former sentences verily true, and the latter if he had put it in, no reconciliation &c. received, [Page 113]but only through faith (for it is in him before receit) and taking it so, I acknowledge this first of them a most sweet, precious, and usefull truth, but this acknowledgement is too scant to beare the name of the Mystery, for whether men beleeve it or not: He is the way the truth and the life: Iohn 14.6. The Christ the Sonne of the li­uing God, the Saviour of the World, the Lord of all, the head and Husband of the Church, That whosoever beleeveth on him, may re­ceive remission of sinnes, &c. And this was declared before his ma­nifestation in the flesh, by the Prophets Isay. 28.16. Acts 10.43. and the Apostles more fully and clearly have set him forth, both Iesus to be he, and that there is no other: Acts 4.10, 11, 12, And as for the rubbish and mysts brought in by the Superstiti­ous, exalters of Iustification by workes, blessed be God, they have been removed by divers of Gods servants before our dayes, and this part of truth more fully, & clearly held forth by many in our daies, then in his Treatise. who yet have not stiled them­selves the unvailers, though teachers thereof, yea, such the blessing of God, that very many, yea, some children under 14. years of age know and beleeve not only the negative, but that, and the affir­mative part of this also, so that wee can no way count Mr. Gar­ner, the unvailer of this Mystery, yea, wee cannot overlooke his evill drift in his pretence of unvailing this Mystery, even to vaile and cast a mist on 2 Cor. 5.14, 15. Iohn 3 16, 17. and 1 Iohn 2 2. to hide (that he might deny) the extent of the grace of God, and his preparation in Christ for men, and tender to them, and so shut the doore against the greatest number of men, from ha­ving any right, or liberty to look to Christ to be saved, or any hope in so doing.

II. Mystery.

‘That Christ dyed for all, that is, for all Nations, or all kin­dreds of people, both Jewes and Gentiles, that so all Nations of the world might enjoy life, and salvation through the death of Christ, page 34, 35 and 124.’ though the latter part of his expression be very scant, and not as Scripture expresseth, yet this rightly understood without wresting is also true and usefull; but this sure was declared by the Prophets, and more plainly by the Apostles, Luke 24.26, 27. 1 Cor. 15.3.4. And is taught by many; but his drift in pretending to unvaile [Page 114]this Mystery, is to cast a vaile on, 2 Cor. 5.14.15. and other places, as if full of darknesse, and equivocation, that hee might deny All, to be All, and call the smallest and fewest number in all Nations, all Nations for which he hath no ground, nor when Christ first undertooke for mankind, were there such diversities of Nations; And as all were made of one blood; so in that Na­ture, he dyed, and rose, and when he rayseth them for whom he dyed, and rose, it will not be with such distinctions of Nati­ons, kindreds, and degrees, so that this is a very poore shift to evade plaine Truth withall.

III. Mystery.

‘That the grace of God by the death of Christ is more abun­dantly enlarged and stretched forth then in former ages, page 98 99. Those Mysteries of salvation under many shadowes, was limitted only to the Jewish Nation, now by his appear­ing and suffering in the flesh; Those Mysteries are not only more cleare in themselves, as being wholly unvailed by the Sacrifice of himselfe, but also the benefit of them is enlarged farre, and wide unto all the Nations of the earth; who before had never heard of, nor knowne the sweetnesse of them.’ page 130, 131. The first saying is verily true, and the latter also, as it may be understood of the sufferings, Sacrifice of Christ by his Spirit made knowne, and so its sweet, and usefull, and was fore­told by the Prophets that it should be so, Isa. 44. Joel 2. and by Apostles, and others experimented and witnessed, Act. 2. & 10. Heb. 2.1 4. And is so in some measure to this day; and if then wholly unvailed, why presumes hee to pretend to unvaile, be­sides the benefit of the Death, and Sacrifice of Christ hath in some sort beene participated of, by all Nations from the begin­ning of the world, and still is, Joh. 1. 4 5-9, 10. Act. 14.17. & 17.26.28. And for tasting the sweetnesse of the choise priviledges manifested, and abundance of grace powred forth, it is hard for him to prove, that all and every Nation, and kindred, Among the Turkes, Tartars, Pagans, Indians, and Salvages doe taste thereof. Though the fewest amongst all, be not all Nations &c. Though his pretence of unvailing, be to cast a vaile on what the Apostles spake without vailing, 2 Cor. 3.14. Act. 13.47. 1 Joh. [Page 115]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, hee is not limitted unto the Jewish Nation only, as that Manna was, but hee 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, hee would have exprest it rightly, and so I should have confessed his saying true; but as he hath exprest it, I know not well how to say, it is truth; for its 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 Jewes nei­ther by birth, nor circumcision, for then 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 mixt multitude, that also had of the Manna, and did first loath and murmure, 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 againe, that Jesus Christ was, or is sent of God to give everlasting life unto the Nations of the Gentiles, the Heathen, the World, he affirmes in his owne name, as if he were God; for hee 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 beleeve 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, shewing all that was typed or shadowed by Manna, found and fulfilled in and by Christ Jesus.

1. Manna, was sent from Heaven; corne of Heaven; for which the People did, neither Plow, Sowe, nor reap, but it was prepared, and freely given by God to relieve the people in a [Page 116]great straight Exod. 16.4. Psalme 78.24 So Iesus Christ was not of mans devising or getting, but prepared and sent of God, that the lost world might be saved: 1 Peter 1.20, Iob 33.24. Iohn 3.16, 17. 1 Iohn 4.14. And the same may be said both of the Gos­pell 2 Peter 1.16.20. and of that light and mercy vouchsafed through him to men, Iohn 1 4, 5 9. how much more of eternall life given to Beleevers: 1 Iohn 5.11, 12. Rom. 6.23. in with, and by Iesus Christ our Lord.

2. Manna, was both corporall meat in some sense, to preserve the naturall life for a season, that they might have time of repentance and seeking the Lord; Exod. 16.35. Psalme 78.25. and in some sense it was spirituall meate, being a type of Christ the bread of life; Iohn 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 Gospell 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 Iesus Christ is hee that gives life, light and mercy to the world, that they may have space and means to repent & come in to him: Iohn 1.4, 5-9. and 6.33. Acts 17.24 28. Col. 1.17. And he it is that hath given and giveth his Gospell, the supper and other ordi­nances, as spirituall meat and mediums, in eating whereof, men beleeving might even feed on him, 1 Cor. 10.14.15, 16, 17. And he himselfe is that bread of life, which whosoever feedeth on shall live for ever, Iohn 6.48, 49, 50, 58 And as all his Gospell, ordinances and mercies instruct to, so he himselfe 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: Iohn 3, 18, 19, 20. all this cleare in and by Christ.

3. Manna, was a healthfull and sufficient food, & spirituall meat for them all; all Israel and the mixt multitude; and com­mon for them, so as their naturall 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. Devt. 8.1, 2, 3, 16. And yet with those that in eating this corporall and spirituall [Page 117]meat, did not receive instruction to look to Christ, and live by faith, God was not wel 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, Jude 3. His light & mercy exten­deth to all, to preserve their naturall life, and lead to repentance, John 1.4, 5 9. and 6.33. Rom. 4.2. His Gospell to be preached to all Marke 16.15. and that, and his Ordinances, spirituall meat for all that come out of Aegyptian darknesse, to the ac­knowledgemēt of the Gospel; that in eating such spirituall meat, they might come to Christ and feed on him, which those that in eating spirituall meat doe not, God is not wel pleased with them, Iudg. 3.4, 5. 1 Cor. 10.1 11. but to all that come in by faith to feed on him, he giveth eternall life, John 6.

4. Manna, was ground in a Mill, or beaten in a morter, and then Baked, fryed or sodden, and so was their meat to eate, Ex. 16.23. Numb. 11.8. So Jesus Christ suffered, and dyed for our sinnes, and rose for our justification, and by the eternall Spirit offered up himselfe a spotlesse Sacrifice to God, and by vertue of all this, and nothing lesse then this, is he the bread of life, Iohn 6.48 62, 63. and giveth life to the world, Iohn 6.33. and eternall life to those that in beleeving feed on him. Iohn 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, Iohn 3.16. and all mercies ex­tended through him, are fruits of his grace, Rom. 4.2. But he himselfe is made known▪ and given to men in, and with the Gospell, 1 Peter 1.21 25. that is dew, Deut. 32.2, 3. and by the Spirit that is heavenly Dew: Iohn 15 26. 1 Iohn 5 6. Isay. 44.3, 4. much more might be said, as, How Manna was gathe­red on the six daies, and not on the Sabbath, so Christ and his Gospell, to be imbraced in this life, or else he will not be found after, and how that as Manna was sweet to the tast, so Christ and his Gospell: but I forbeare either further similitudes, or dissimillitudes, others have by the Scripture shewn them before Mr. Garners time or mine; so that he in this hath unvailed no mystery, but strove to cast a vail on Iohn 6.33 51. to obscure the [Page 118]plainly appearing sense, and to make men beleeve that the life of the world, and the life of Christ, that eternall life he gives to them that in beleeving he draws out of the world; is all one and the same life: a grosse and absurd conceit.

V. Mystery.

‘That the reall manifestation and suffering of Christ in the flesh; his personall Death upon the Tree, was more wonder­full glorious, and mysticall in respect of the declaration of the wisdome, power, and grace of God which did more wonder­fully shine forth in it, then either the promises or shadowes of his Death, so it was more wonderfull and glorious then those, in respect of the power & fruit of it also, which was the breaking down the partition wall, which was between Jewes and Gentils, it was the beginning of life, and salvation unto all Nations of the world, p 111, 112, 113, 114 & 126.’ He cals 'it the glorious saving power of the Death of Christ, and sure­ly I am ready to acknowledge the dying of Christ, precious, powerfull, glorious, &c. and the Death of Christ exceeding in power, glory and fruitfulnesse, and that to Gentils also: But this hath been unvailed by the Apostles, and is clearly held forth in preaching and writing generally; and so not unvailed by Mr. Garner; who hath rather vailed the plainly appearing truth, then unvailed the mystery in his expressions; for the Death of Christ was gloriously, and savingly powerfull, even before his actuall dying, and that to mankind; and in Beleevers from Adam to Noah, and from Noah to Abraham, before there was any Nation of Israel distinct from Gentils; Heb. 11.1.8. and when that distinction was; it did not limmit the power of his Death to Israel, muchlesse did it limmit it to the lewes; it only limmitted the enjoyment of the priviledges of the first Testament to them, and yet not so but that the door was open for any Gentile of any Nation, in submitting and comming in by Circumcision to be one people with them, they might en­joy, Exod. 12. and 13. though through the pride of the Gentils, this became a partition-wall: And yet farther through Christ was much glorified, in being inabled to dye such a death, and mercy and truth met therein; yet the Holy Ghost speaketh of [Page 119]the personall sufferings and dying of Christ as of an abasement Isay. 53. 2 Cor. 5.21. Phil. 2.7 8. and of his resurrection, as that wherein he was mightily declared to be the Sonne of God Rom. 1.4. and sayeth expresly, notwithstanding his denying, that if he had not risen, wee had been yet in our sinnes, and faith and preaching vain: 1 Cor. 15.17. And that he is exalted to be a Prince and a Saviour &c. Acts 5.31. and received (spi­rit) gifts in the man (for men) even for the rebellious also, That the Lord God might dwell among them, Psalme 68 18, and by this spirit making known, and applying the death of him that is ri­sen, that was once dead, and is alive for evermore, it is that his death is so glorious, powerfull, and saving in men, as is fore­shown; But Mr. Garner saith expresly, that to dye for men, and to gather them together in one, is one and the same thing, pag. 126. so that he doth but talke confusedly when he talkes of sprinckling, for blood-sheding and blood sprinckling are by this saying one and the same thing, so that here he vailes the mystery in Scripture unvailed,

VI. Mystery.

‘That Christ was fore promised to be a light in the Gentils, revealing in them, and giving to them remission of sins, sal­vation, life everlasting, through saith in Christ: page 128 And that unto all those to whom he is a light’ (which himselfe expounded in many places to be all the Nations of the earth, All men, the World, the whole World, the Gentils &c) ‘he revealeth himselfe in them, drawing their hearts to beleeve in him unto life everlasting; page 129.’ This is the main and bottome matter, the grand mystery, and swaying and interpre­ting truth, which though in many places he puts down in his own name, yet he takes it for granted none will deny it; this streams through his Book from the beginning to the end, and is the ground of his forcing his private sense on so many places of Scripture, this is it led him to such expressions in his unvai­ling Mysteries: This is it with which he answers Mr. Lambs reasons; this is the maine matter and bottome proofe for his confounding the destinctions at first, and for raising his con­clusions at last; and to speak as the truth is, if he have unvailed [Page 120]any one Mystery, this is it, but whether it be a mystery of truth or no that remaines to be tryed; for he hath brought no proofe nor testimony for the truth of it, but his own affirmation, and Mr. Knowles aprobation, and that is to light for proofe; for we have no Rabby to take any point of faith from, for his own au­thority or testimony but only Christ, Mat. 23.8. nor are we to esteem any light in his sayings, that addes to, or takes from, or speakes besides, and otherwise then the sayings of Christ in the Gospell. Isay. 8 20. Gal. 1.6, 7 8 9. Rev. 22.18, 19. Besides Mr. Garners expressions are some-what harsh and dangerous, giving to much aprobation to the opinion of those that will speak as gloriously of the death of Christ as he, and yet con­cerning Jesus that was borne in Bethlehem, [...]e out of us dying and rising, and offerering Sacrifice for us, and so a propitiation with God for us, and this made known to us, concerning that in his person without us, by word and Spirit and all effecacies thereof, are nothing but Christ after the flesh, and knowing him after the flesh; And they exalted a Christ, that is the Son of God, the Saviour, the propitiation, they say, and in every man, Dying in a man, and rising in a man, and this their hap­pinesse, when this in them is revealed to them; quite besides the Scripture; the next step to Athisme; And Mr. Garners expressi­ons are come very neer to it; but to say the least in this expressi­on of his mystery that with faithfulnesse can be said, he wrongs the Scripture: Isay. 52.15. and 9.1, 2. Mat. 4 14, 15. That speakes of Christ personall comming to the Jewes, & preaching the Gospell to them, and that Gentils also might enjoy the same, As if Zabulun and Napthaly, because bordering upon, and in the way of the Gentils were Gentils, and as if the Gospell preaching by Christ, come in the flesh were not a great light among them yea, no light, but only to those in whom Christ was revealed, giving them remission of sinnes and everlasting life; yea, he alters the language of the Holy Ghost, who spea­king of the life and propitiation in Christ, and the Salvation in him as set forth, shining and tendered in the Gospell, 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 [Page 121]and enjoyed, he saith it is in beleevers 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, Iohn 1.4, 5. It is the light of men, and the light shineth in the darknesse, and the darknesse comprehendeth it not: But this man saith, he is a light of, or to none but those in whom he revealeth himselfe, and draweth their hearts to be­leeve on him, and so also denyeth the doctrine of Jesus Christ; Iohn 3.19. that saith; This is the condemnation that light is come into the world, and men love darknesse &c. and hate the light; which this man denyes, 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 beleeve, &c. sure­ly our Saviour said well, Mat 6.23. If the light that is in a man be darknesse, how great is that darknesse! And so if Mr. Garners grand opinion and most esteemed truth and Mystery, that must season all the rest, be filled with so much darknesse, no marvell his whole Treatise be full of darknesse: To conclude his myste­ries with his affirmation concerning Jesus Christ, being a light to the Gentils &c. ‘That mystery was not in being till Christs manifestation and suffering in the flesh, page 115. and 123. and 131.’ I confesse this is my sterially exprest, and had need to have been better explicated, that it might be acknowledged true, for certain the word, the Sonne 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 tooke flesh: John 1.2, 3, 4.14 1 Iohn 1.1, 2. yea, and the calling of the Gentils was fully in the Scriptures of the Prophets, though the flesh of Christ and his actuall and personall death, resurrection, and Sacrifice, was not so in being, till acted, and then the mystery concerning Gentils cōversion, 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, [Page 122]and out of the way of Christ and those taught of him, to pre­tend and assay to talke of the high, and deep mysteries, when he is discoursing of the beginning of the Gospell of Christ, the foundation of repentance to draw in unbeleevers to beleeve, and help forward the weakest: Christ and his did not so: Iohn 16.12. 1 Cor. 3.1, 2. 2 Cor. 3.12. and 4.2. Heb. 5, 12.

3. He tooke 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 Sonne of God, the Saviour of the world, Emanuel, the seed &c. though indeed the mysteries are unvailed in full sayings of the Gospell.

4. He wrongs the sayings of the Gospell, in pretending as if the sayings therein about the foundation, and things absolute­ly needfull to salvation, were darke and full of mysterious e­quivocation, as his own sayings are, that so he might have his fancies admired and received for truth, as is shewn in this reply.

5. In all his acknowledgements of truth, he hath come short of those that have gon before him, if not of those he opposeth, let their writings testifie.

6. In all his pretence of unvailing Mysteries, he hath mis­sed the very mentioning of them, as Scripture doth, which are plainly unvailed & set forth therein. & yet in such words of wis­dome and truth (without any equivocation) as by reason of the vaile over the heart, till it turne to the Lord, none clearly see, prize, or understand, without some spirituall illumination, and opperation of the Holy Ghost; that turneth the heart to the Lord, and giveth both the eye to see; and some experimentall tast thereof: 2 Cor. 3 17 18. As,

1. The freenesse, riches, and glorious love of God in the gift of his Sonne, 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 himselfe, to difference him from others, or en­courage him to looke to God; yet such the power of his death [Page 123]when this love is commended through it, and the power of the love through it commended, as it puls a man from out of him­selfe dependances and delights, and from the worlds state, way and fellowship, and reconcileth him to God, enabling him to beleeve on Christ, renewing the heart &c. Rom. 5.5 8.10.11. Tit. 3.4 5, 6, 7.

2. The speciall interests, priviledges, and gifts confirmed on these that are so brought in to beleeve, even all the priviledges 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, indue them, with gifts, make them usefull &c. Iohn 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 cōmunications & receits, between Jesus Christ & the heart of the Church, or souls of unfained Be­leevers: Cant. 1. and 2. and 3. and 4. &c. In all which, is some experimentall knowledge of that great mystery, God ma­nifested in the flesh &c. These are mysteries plainly declared, and e­videnced in words of truth and wisdome, that are a light, yet rightly known, discerned, and prized of none without the spiri­tuall 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 himselfe to unvail, w ^ch also though with brevity, is more plainly and fully exprest in the Treatise that is by him opposed, as may be there seene in chap 14. page 78.81, 82, 83, 84. And Oh that he rightly knew this mystery as it is unvailed; That the Gentils should be fellow-heires, and of the same body, and partakers of his promise in Christ by the Gospell: Ephes. 3.6. By circumcission, and being endeered too, and made one with the Jewes by Mosaicall observances; It was not doubted, by any of the Beleeving Jewes in the primitive times But without this, and only by the 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 [Page 124]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 [Page 125]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.