being translated into the English tongue for fear the Bakers and Plawmen not understanding some passages should be disheartned from or miscarry in their callings things without any great shew of weight worth other answering then Mr. Latimer gave to Hubberdine That in some places we are to take the Scripture as it lies none that are sober doubt Now if this objection suit not to the Scriptures in general but only to some places then who shall tell us what they are in which it suits not Sure the Apostles speak plainly in laying the foundation truths that are propounded to bring men to believe for if the language there be strange who shall understand what it is that is said if the trumpet there give an uncertain sound who shall prepare himself to battel Now this point we speak of namely the death of Christ and for whom it is is fundamental and the propositions that the Apostle the Teacher of the Gentiles lays down as the Testimony he Preached in the other parts of them are very plain and perspicuous And that this only that he gave himself a ransom for all should be obscure is a groundless evasion of them that do not believe the truth seeing in their preachings of the Gospel he himself tels us they put no vaile over their faces in their ministration but manifested the truth to every ones conscience which sure they did not if they spake so figuratively that many might mistake and few could perceive their meaning as is pretended It s true the Gospel is a mystery but yet a mystery now revealed many things hard to be understood says Peter speaking of Pauls writings but that 's spoken particularly in the things of Christs second coming the word is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which things not in which writings Again the speeches that are figurative are generally conspicuous by the maner of speaking as plain as Latimers Fox preaching in a Monkes Cowle and sometimes expresly called parables but no such thing is conspicuous in those places except in the allusive words of ransom and propitiation nor will the places bear such limitations as they speak of as the following Treatise proveth As for that inference of transubstantiation we deny it or the rest proveable upon that supposal No one Scripture saying that either Christ called the bread his body or the cup he took in his hand his blood more then that he said to the Jews destroy the Temple that he was walking in John 2. but by this he might mean and indeed point to his present body and by this Cup his present instant sufferings that he was about to undergo which the Scripture and himself also cals a Cup and the Cup that his Father gave him much less say they that the one or other was turned into his natural body or blood nor is the parallel fair between the doctrines of the Gospel preached as the first principles of faith and these Sacramental and more mysterious speeches Gen. 17.14 15. with ver 2 3 21. As inept it is almost as to make the Every fowl and beast that entered into the Ark to be a fit exposition of the Every man that Christ dyed for whereas the Scripture there expresly limits them to seavens and to two and two of every kinde and excludes the rest and there is no such limitation to any sums numbers qualities or conditions about Christs death they would hiss at men that should produce such places to parallel and limit the All and Every that shall arise or give an account of themselves to God by which shews them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd and foolish men in these their reasonings for want of faith These and such like rubs are sorry Remoraes to any that are capable of understanding reason and will Judg impartially in this controversie 3. For free will we say that God deales not with men as with stocks and stones and so much all generally grant us But what other I pray are men if their wils have no power or freedome given it of God to act this or that but as external powers carry them if they can only go quò fata trahunt whether they are necessitated can avoid no evil that they commit or do no good that they neglect And yet good reader mistake me not I believe man hath no power but what is given him of God either in naturalls or in spiritualls nor any power or liberty to spiritual acts till some spiritual force or power come to him from God That men are naturally dead in sins and trespasses and wholly strangers to the life of God cannot come to Christ except God draw them and when they are brought to him they cannot of themselves as of themselves think any good thought that 's right and approveable without the grace of God But I believe that God in naturals hath given men as more understanding so also more liberty of choice then the bruit beasts to them more then to insensitive creatures and in reference to spiritual life he hath and doth afford means to the natural man suited to his liberty and power to make choice or refuse to make use of as to read the Scriptures hear the word look upon and view his works c. and we conceive that though those things have no natural ability in them to to save or spirituallize such as use them nor the acts of men in using them can do any more thereto then the blinde mans washing in cold water to open his eyes Yet in as much as God useth to work in them as mediums and sends forth his Spirit with them to inlighten and draw men they are justly guilty of their own destruction that neglect those things when God affords them Yea further I understand and believe that God by his goodness and with and in those means prevents men and wroks in them manifesting his truth in them and giving them a discerning apprehension of it with convincing or drawing power and that he then gives them ability to do what they could not before as to acknowledg the folly he shews them confess the truth and goodness he makes evident to them strive against the ways they see harm them c. though yet these are not spiritual acts of divine and Christ like life they springing from self-love and desire of their own proper good not out of love to God But they that when they are so prevented and in such preventions reproved called allured to listen further to God in the means afforded do stop their ears close their eyes harden their hearts imprison the truth they see and neglect to use the power given them in these strivings of Gods truth with them are justly guilty of their own destruction should God there leave them and strive no longer with them and they that turn at such reproofs and listen yet to the truth that speaks to them and do not slothfully
that deliverance from the death that they should have dyed which by his dying he procured for them to All. So that here we have a groundless proofeless Argument though he saith it neeeds no proof yet I think it needs more proof then he can bring for it in every particular Object But this makes but Christ at most an half Mediator Ans But why so If a man undertake to mediate for another to have his life spared and obtains what he undertakes shall that be imputed an injury in him because in so doing he did not also undertake he should never sustain any anger for any after-folly If Christ do his work he undertook in Mediation and that to satisfaction to the justice and will of God who shall dare to call him but a half-Mediator because many a man refusing to make use of his Mediation in higher things that is to come to God by him deprive themselves of the further acts of it which he tels them they shall have if they will be ruled by him A King and some Subjects are at difference they are attached condemned and must dy A third between them comes and procures that the sentence shall be reversed and favor shewed them from the King and then goes to them and tels them if they will follow his counsel and be ruled by him as he hath procured their release from that sentence so he will also bring them to be favorites and familiars some listen to him and are ruled by him and he performs his word to them to the utmost others reject all his counsels will not be beholden either to him or the King being spared break out into new insolencies against them both and for that are again condemned and executed Shall their wickedness be cast as an imputation upon him and make him be stiled but an half-Mediator because they refuse the better half of the benefit they might have had by him If this be rational let rational men Judg. I might illustrate it by the case of Moses mediating for the Israelites and yet refusing to pray for nay praying against the Rebels in Numb 16. But I leave it the matter being so evident CHAP. IIII. An Answer to his eighth Argument in which is considered whether Christ purchased faith for those he dyed for HIs eight Argument is thus If Christs blood doth wash purge Argu. 8 cleanse and sanctifie them for whom it was shed then certainly he shed his blood only for them that in the event are purged cleansed and sanctified But All are not in the event washed purged cleansed and sanctified Ergo He dyed not for All. The consequence of the major that he conceives undeniable is undeniably vitious nor is it any way proved by him The proposition being reduced is thus They whom Christ dyed for are or shall be sanctified and purged by his blood And so it being indefinite it s to be construed Particularly or Vniversally if Particular its peccant in this that the major in the second figure in which this syllogisme thus reduced is ought all to be Vniversal If construed Vniversally as he must needs intend it or else he says nothing then I deny it and he no where proves it that All that Christ dyed for are or shall be parged by his blood The consequence is like this If they that came out of Egypt entred into Canaan by the river Jordan Then they only came out of Egypt that passed over the river Jordan But let us view the proofs of his major as Vniversally taken He assays to do it first by viewing the types and then secondly by plain expressions but first he halts in laying down his probandum for in stead of this That all that Christ dyed for are or shall be so purged he propounds to prove that The blood of Christ is effectual for all those things washing purging sanctifying which I will grant him where it is received by faith but I say that comes no more up to the thing to be proved then if a man should affirm That all that God brought out of Egypt were preserved and kept till they injoyed Canaan and then for proof produce some Scriptures that shew that those that followed God in his leadings of them and believed in him were so preserved c. But let us see his proofes And first From the types he says That the Apostle says that the expiation-sacrifice legally sanctified the unclean as is exprest Heb. 9.13 But by his leave the Apostle saith not It sanctified them all for whom it was a sacrifice but them whom it sprinkled the words are sprinkling the unclean sanctifieth to the purifying of the flesh not Being offered for the unclean sanctifies c. But Mr. Owen says These are never divided though distinguished but I see no word to disprove their being divided though he says he was about it Let us see if we can find any thing for proof of it we will then appeal to the Law of the expiation-offering in Numb 19. There we first finde a Commandment to take a red heifer and offer her up and then gather the ashes and keep them and it s said they shall be for The Congregation of the children Israel for a water of purification the sacrifice then was for a preparation of a purifying water for the Congregation here is no exception or exclusion of any in that That pertained to the Congregation and then he tels them how they should purifie themselves with it and in what cases but now mark what he says in vers 20. The man that shall be unclean and shall not purifie himself with it that sould shall be cut off from the Congregation It seems then God supposed the application divisible from the preparation of it and appoints a punishment for those that refuse its application Cutting off from the Congregation It seems he was of it before and ought to have been sprinkled and sanctified with it the refusal of which and presuming to approach to God without it was to be punished with cutting off from the Congregation To which the Apostle I conceive alludes in Heb. 12.24 25. Ye are come to the blood of sprinkling take heed that ye refuse not him that speaketh 2 Pet. 1.2 as in another place the believers are said to be chosen to the obedience and sprinkling of the blood of Jesus Now unbelievers are disobedient and in what but in not yielding up themselves to God and Christ to be sanctified and cleansed by his blood So that Mr. Owen hath got nothing by that legal typicall expiation his after exception about the Antitype to this we shall speak to in its due place Let us now see the express sayings His first is that in Rom 6.5 6. If we have been planted together with him into the similitude of his Death we shall be also in the similitude of his resurrection knowing that our old man is crucified with him that the body of sin might be destroyed that henceforth we
should not serve sin But quorsum haec how doth this prove that all that Christ dyed for are and shall be sanctified by his blood Why he tels us That the fifth verse says That a participation in the death of Christ shall be accompanyed with a conformity to him in his Resurrection But what mean you Sir by a participation in it an having part in it or being a part of the object of it If so which word in ver 5. says so That says He that 's planted into the likeness of it not he that Christ died for Surely if Mr. Owen had dealt fairly he should have kept the same tearms in both branches of his Assertion as the Apostle doth thus Conformity to Christ in his death shall be followed with a conformity to him in his Resurrection Sure if planting into the likeness of him signify conformity to him in the latter branch as it doth it signifies so in the former too it being the very same maner of expression But Mr. Owen hath a little too much art of making quidlibet de quolibet But what follows The words of the later verse yield a reason of the former Assertion Because our old man is crucified with him that the body of sin might be destroyed c. What gathers he from that why this That our sinful corruption and depravation of Nature are by his Death and crucifying meritoriously slain and disabled from such a rule and dominion over us as that we should be servants to them But suppose this was the Apostles sense That Christ merited that such as are planted into the likeness of his Death by Baptism or conformed to him in his Death should have their sins subdued in them will it therefore follow That he says all that he died for shall be so conformed to him or shall have their sins subdued in them Let Reason judg of that Consequence But which word in the Text signifies a Meritorius slaying I suppose he means the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If so I deny it That signifies there a real crucifying in us according to that in Gal 5.24 They that are Christs have crucified the flesh c. That is have nailed it upon the Cross that is the Grace and Spirit of God which is cross to it and lusts against it they have given it up to be mortified by the Spirit that so the body of Sin might be destroyed It is not destroyed yet nor doth the Apostle say so as well he might if he had spoken of a meritorious slaying for what concerns the matter of Merit that is already accomplished though the thing merited be not But when was this crucifying I answer when the soul was brought to give up it self to Christ and not before Rom. 6.4 5. when it was Baptized into his Death not in the outward onely but chiefly in the inward spiritual Baptism 1 Pet. 3.21 and so begun to be planted into the likeness of it But perhaps he will say The word is Crucified with Christ and therefore must be referred to what was done in his crucifying I answer no It signifies but a companionship in being crucified as he was or after his similitude not a thing done when he was crucified as Col. 2.12 we are said to be buried with him but when was that He says not in his being buried but in Baptism which is a thing not inwardly accomplished no nor begun before believing And so You that were dead in sins and trespasses hath he quickned with him the quickning men up to hope in God and bringing them from their dead condition in which before believing they lay without hope is said to be with Christ Yea when we suffer for Christ and dye for his Name we are said to suffer and dye with him 2 Tim. 2.11 12. Rom. 8.17 which are not to be referred to the time of his suffering and dying as if we then suffered and died meritoriously with him So that first express saying is pressed too injuriously to speak for Mr. Owen besides its proper intention Again He brings 2 Cor. 1.20 All the Promises of God are in Christ Yea and in him Amen Which says nothing that God hath promised that All that Christ died for should be sanctified and cleansed from all their sins but that in him all the promises are surely to be met with The Covenant we have spoken to before That 's made or rather promised to be made with the House of Israel and the House of Judah of which houshold men are not accounted till brought to Christ to believe as is plain Ephe. 2.12 17 18 19. After Christ hath preached peace to us and given us access to the Father then we are of the houshold of God and fellow Citizens with the Saints The promise of circumcising the heart which he mentions as most famous in the New Covenant follows after obeying the voice of God in listning to his Son Deut. 30.1 2 3 4 5 6. so the Apostle intimates 2 Cor. 3.16 When the heart turns to the Lord the vail shall be taken away which I conceive answers to Circumcising the heart As impertinent to his purpose is that in Heb. 9.23 of purging the heavenly things except he prove that All that Christ died for are heavenly men even before believing and before their calling to God with a heavenly call And that in Col. 1.14 of the believer brought to Christ receiving and having the Redemption in him with which agrees the 1 Cor. 1.30 which says not all that he died for are made wise redeemed righteous c. by him but they that are in him by faith as see Rom. 16 7. have him in the vertue of his blood and by his Spirit for wisdom righteousness sanctification and redemption As impertinent is his allegation of Heb. 2.14 To destroy him that had the power of death that is the devil that he might free those that by reason of death or through the fear of death rather were all their life time subject to bondage No more is his Probandum proved by that then that all that Christ spake to are saved can be proved by that in Joh. 5.34 These things speak I to you you that had neither heard the voice of God nor seen his face And who will not come unto me that ye might have life ver 38.40 that ye might be saved Or from this That he brought us into Egypt that he might bring us into Canaan that all that came out of the one entred into the other Nor is there any more consequence from the other places mentioned in Ephes 5.25 26. and Tit. 2.14 He gave himself for his Church that he might sanctifie it provided in his death for the perfecting those that should believe in him Ergo All he died for shall be sanctified and saved So that the contrary to his Conclusion is true that he hath in no one place proved what was by him undertaken But to take off this that we say Many