God and his making preserving shewing favour too and judging of them by Christ And so nations as wel as world when so spoken of in indefinite affirmations admits no exception of any but God in Christ as Act. 17 24.26 21. Psalm 86 9. Where of all nations that God hath made it is affirmed that they shal come and worship before him And is not that by vertue of the ransome Christ hath given for them as Esay 45.23 Phil. 2.7.11 which explicates Joh. 12.32 And there is a reason fit for faith and better then All Mr. Garners contradicting reasons of unbeliefe Psal 86.10 For Thou art great and dost wondrous things Thou art God alone These and all such like places are so to be understood But now if the word World be spoken of by God with reference to some times as the world that then was and perished by water the world that now is and is reserved unto Aire The world to come we understand it accordingly yet as generally and largely as the words so spoken will beare sutable to God And so when nations are spoken of narratively in respect of some things past or prophetically in respect of some things to be after done and yet in time also we understand it accordingly yet in the largest sense the words so spoken will beare But now when God speaketh of All men All nations or the world concerning the Babylonian Persian Grecian or Roman Monarcks we have no ground not reason to understand it so largely as when hee speakes of Christ much lesse when vaine men or weake men speake of all men or the world yea even Gods Commands to his servants to preach the Gospell to every creature and in All the world wee understand not in so large a sense as when God speakes of the person of Christ his Sonne and his workes by him but then by All men every man The world we understand All where they come one or other of his servants from age to age And this is an usuall thing in Scripture and among men To call a part by the name of the whole as the Church in such a house was but a part of the Church in Rome Rom. 16. And that Church but a part of the whole Church which is but one and the calling a part by the name of the whole doth not deny the being of the whole to Annihilate the residue and limit all to that part But the being of the whole gives ground of truth for so calling the part by such a name And so that Christ dyed for All. A good ground for his Servants to preach Gospel too pray for all where they come But their so preaching and praying is no limitation of the death of Christ to have been for no more then they so preach to and pray for And so that God made all men righteous that all sinned that Christ dyed and gave himselfe a ransome for All that all must dye rise and come to Judgement is a good ground to say to any sort of people God so made you yee have sinned Christ hath dyed for you c. or for any to say God made uâ— c. But against the limiting these things to such applicatory speeches as is shewed full enough in the opposed Treatise in the 5 and 11. and 12. and 13. Chapters at large which remaines unshaken yet and may serve as to shew the vanity of Mr. Garners bringing in the divers acceptations of the words Every or All pag 41 And the World pages 62 63 64 65 66. And the whole World pages 95 96. so far from the businesse to give a right understanding and fitted to blind the eyes of the Reader and to make him beleeve he seeth that which he seeth not And this already writ with that in the fore-mentioned chapters of the other Treatise may serve both to answer all his book and to shew what that sense is which he calls our corrupt sense namely that it is no other but the plaine sayings of the Holy Ghost in and about the foundation and beginning of the Gospell of Christ understood and beleeved in their owne expressions and according as the Holy Ghost expounds them and wils us to understand them as the words not of men but of God and as spoken by God of his Sonne Christ and his great workes by him and so we understand and beleeve as it is written 1 Joh. 4.14 We have seene and doe testifie that the Father sent his Sonne the Saviour of the world And that Jesus that was born of the Virgin Mary and suffered under Pontius Pilate Mat 1. Joh. 18. Mat. 16 16. Is Christ the Son of the living God Joh. 4.42 The Christ the Saviour of the world And that Joh. 3.17 God sent not his Sonne into the world to condemne the world but that the world through him might be saved And that to this end 2 Cor. 5.15 He dyed for all And Heb. 2 9. By the grace of God tasted death for every man yea so died for all that all died 2 Cor. 5 14. And that he rose from the dead the third day 1 Cor. 15.4 and gave himselfe a ransome to God for all men 1 Tim. 2 6 And is the propitiation for the sins of the whole world 1 Joh. 2.2 And wils that this Gospell bee preached to all men where his servants come as a truth that they might beleeve on him Mat. 28.19 Marke 16.15 Joh. 1.7 And that whosoever beleeveth on him shall have everlasting life John 3.16.36 And who so beleeveth not seeth not life but abideth under wrath John 3.18.36 Behold the sense in the sayings of the Gospell yea the sayings themselves And if any man could not conceive how these sayings should bee right and true yet it became him to beleeve them to be right and true because they are the sayings of the Almighty God of Truth concerning his Sonne Jesus Christ for us and they are light though our understandings be dark and we do well to take heed to them as to a light shining in a dark place till the day dawn and the day star arise in our hearts Ioh. 1.4 5. 2 Pet. 1.19 And not to preferre darknesse before light and count our understandings light and his sayings darknesse and so with our understandings find follies falshoods and absurdities impossibilies of truth in his sayings and so call them errours and then goe frame and fashion them by wresting and cutting them to peeces and forcing senses on them to our understanding and call that The mind of God But if M. Garner thinke the sayings of God are foolishnesse let him know that the foolishnesse of God that men count so is wiser then men and will confound their wisdome one day 1 Cor. 1.19 20 25. nor can he helpe it by calling these sayings our corrupt sense Let all that desire to know whether in this I speake truth reade thorow that opposed Treatise and see if these recited sayings of Scripture be not
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
have abode in that glory Ioh. 12.24 But in this his glory and glorious perfection abiding and not laying it aside and becomming lower he could not be for mankind that was fallen into sinne and under death a perfect JESUS a perfect Propitiation peace righteousnesse and perfect Lord Saviour and helper of mankinde which he must certainly bee or else he cannot be the author of eternall salvation That he might be perfect then in regard of us it was necessary that he be made flesh in our very nature that so the nature that sinneth might suffer John 1.14 Rom. 8.3 yea in our nature as fallen and so submitted to infirmities and mortallity even to the flesh and blood that he might dye Heb. 2.14 And that hee be in this our nature subjected to infirmities as a publike maâ— and surely in the same obligation with us and so under the Law under which wee were fallen That so our debt may be his and he be found under the guilt of our sinnes Gal. 4.4.5 And being thus found as a surety a servant and under the Law for us that God the Father passe by us and call him to an account for our debt and charge him with our sinnes Isay 53.6.2 Cor. 5.19 And he must own this charge and imputation and confesse also Heb 10.5 9. Psal 40 7.12 And that our sinnes being charged on him and he accepting the charge he also undergoe the sentence and so dyed for our sinnes for without shedding of blood there is no remission of sinnes 1 Pet 2.24 and 3 18. Heb 9 22. And yet that he may be perfect for us it is necessary that he rise from the dead acquit of all our sinne and a victory over our death that as mercy and truth are met and righteousnesse and peace doe kisse in his Death So truth may spring out of the earth in his resurrection for our justification Psal 85.10 11. Rom 4 25. For if Christ be not raised our faith is vain we are yet in our sinnes 1 Cor. 15.17 And now he is so risen yet there is still more to be done by him necessary that he might be a perfect Saviour namely That by the eternall spirit he ascend into the highest Heaven even the holy of holiest and there appeare before God for us and present at the propitiatory or mercy seat and bosome of the Father the vertue of his blood shed He being now risen and so offer to him his own risen and holy body a spotlesse sacrifice a price a ransome for those for whom he dyed that so thereby he may obtain and procure of his Father 1. A right of Lordship over us all 1. That wee may be his by purchase and he have the power and authority over us to dispose of us and judge us 1 Tim. 2.6 Rom. 14.9 2. Eternall redemption of our nature in himself as the publick man and for men and receive eternall life in our nature in the man and for men that he may have it to bestow Heb. 9.12 14. 1 John 5.11 3. The use of meanes and sending forth of his Spirit in that meanes whereby men might be enlightned in some knowledge of his goodnesse and have some participation of his mercyes that they might thereby be admonished and reproved and instructed to repentance and seeking of him and so come in to him for life Psal 68.18 John 1.4 5 9 Act. 14.17 and 17 26 27 30 31. Rom. 2.4 Iohn 1.7 and 20.31 for as wee in our particular persons as individualls could not have partaked of the misery we fell in too in the fall of the first publick man had their been no medium by propogation for encrease to come forth of him so neither could any of mankinde in any of their particular persons partake of that blessed restoration and eternall life obtained and received in the nature of and for mankind in and by the second publick man if there be no Spirituall medium to call and regenerate men that they may come into him But he having gon through and done all first mentioned and now obtained all this latter mentioned he is made perfect and become perfect and so as it is said of him Luke 24.26 46. ought not Christ to have suffered these things and to enter into his glory thus it is writen and thus it behooved Christ to suffer and to rise from the dead the third day and that repentance and remission of sinns should be preached in his name among all nations so it is said even of God the Father Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many sonns unto glory to make the Captaine of their salvation perfect through sufferings suitable to which it is said of Christ himself Heb 5.8 Though he was a sonne yet learned he Obedience by the things which he suffered as I understand he tooke occasion to shew forth obedience by the things which he suffered and so was made perfect yea perfect in the highest degree of perfection though not while he was suffering yet by and through sufferings not in one thing only suffered but the things which hee suffered his sufferings for had he not had our nature subjected to humane infirmities and that made under the law for us he could not have dyed for us and then truth and mercy could not have mett righteousnesse and peace could not have kissed on our behalfe Heb. 2.14 Psal 85.10 And had he not dyed for our sinns he could not have risen Just on our behalfe and for our Justification and so truth could not have sprung out of the earth that we might participate Rom. 4 25. Psal 85.11 and had he nor so risen for our Iustification he could not have ascended into the Heavens to present the vertue of his blood and offer himself a sacrifice a price and ransom to God for us he had not then had wherewith to prevaile with God to take sinne out of the way with all that was contrary to us that mercy might be shewne and righteousnesse looke downe from Heaven on us Heb. 1.3 Col. 2.14 15. to purchase us into his dispose Rom. 149. To obtain eternall redemption and receive eternall life in our nature for men that he might have it to bestow Heb. 9.12 to procure meanes and spirit to be sent to call and draw us Iohn 16.7 Psal 68.18 nor had he had wherewith by spirit to take sinne out of our conscience and to purge our nature Heb. 9.14 for which cause he had his body given him and hath done the will of the Father Heb. 10.5 10 and so through suffering in our nature for us and in the same nature raised presenting the nature of his sufferings and offering himselfe a sacrifice unto God he is made perfect or become perfect A perfect Saviour Propitiation righteousnesse A Lord able to save and able to destroy and here is our businesse sure distinct and here is a reconciliation and salvation in our nature dispensable
mercy Seat in his own bosome as I may say there was Truth requiring our death and Justice our suffering the curse But Jesus Christ that dyed for our sinnes being risen for our justification and gone with the vertue of his blood to the Father mercy truth are met righteousnesse peace have kissed and Christ hath made the atonement with God and is become the propitiation for the sinnes of the whole world and now righteousness looks down from Heaven and God shewes mercy to men Psal 85.10 11 1 John 2.2 Psal 36.7 8. so that here is a reconciliation made with God for men 2 Cor. 5.19 Ephes 2.16 Col. 1.20 a purgation Heb. 3. a laver of regeneration Tit. 3.5 to reconcile and purge with all and this for men But yet if this be not applied if men receive it not and be not sprinckled washed and purged and renewed therewith they cannot be reconciled in themselves to good and so not eternally saved 1 John 3 3 5. and this spinckling is a spirituall businesse namely When through the Gospell in which Christ is set forth for a propitiation Rom. 3.25 the spirit beares witnesse of Christ John 15.26 1 John 5.6 and therein instructeth in the knowledge of his death and resurrection for us and so gives in to beleeve the testimony 1 Cor. 15.1 4. Gal. 3.1 5. 2 Thes 1.10 then shines in commends the love of God to the heart in this that while we were siners Christ dyed for us and his love thus commended through his death made known then the vertue of his death becomes prevalent and effecatious in the beleevers heart reconciles him to God in this his receit of the atonement Rom. 5.8.10 11. Tit. 3.4 5. and redeems him from his vain conversation 1 Pet. 1.18 19. from among men to God Rev. 5.9 and so purgeth both conscience and nature Heb. 9.14 and so doth he purchase to God and wash from sinne with his blood Acts 20.28 Rev. 1.5 and yet in himselfe in the propitiation he hath made with God for men there is the same fulnesse still for those that have not yet received and to dispence more still of the vertue of his blood to those that have received Rom. 25.26 1 Cor. 15.2 3 4. 1 John 1.7 8 9. Iohn 1.16 So that both the distinctions remain sound as they are explicated in the faulted but not confuted Treatise chap. 1. and 2. and I am sorry that Mr. Knowles and Mr. Gerner are adversaries hereto 5. He secretly and covertly faults the distinction about the severall endes of the death of Christ one for propitiation and one for witnesse bearing to the truth and so giving us example of obedience to God and love to one another and one for confirming the new Testament all which are proved and explicated in the second chapter page 16 21. and not at all by him refused and if he desire any further explanation or proofe he might have it I trow he will not say that as Christ dyed for our sinnes the Scribes and Pharises did make him flesh or under the Law for us or that they did charge our sinnes upon him or put him to death for them but that God the Father did all this to Christ for us and so delivered him for our offences and raised him for our justification Isay 53.6 Rom 4 24 25. I hope also he will not say that as Christ did willingly lay down his life in suffering all that befell him or witnesse-bearing to the truth for calling sheep and feeding the called and to give us an example to follow his steps therein that God did persecute and crucifie him for speaking the words he gave him to speake and doing of that he gave him to doe for the good of men and the speciall good of his sheep But that the Scribes and Pharises the Elders chiefe Priests c. did through envy persecute crucifie and put him to death for that Psal 2.1 4. Mat. 27.18 I hope he that can see the difference between Gods sending Joseph into Aegypt for good and his Brethens sending him for evill can see the difference in this also and so distinguish of the ends of the same death of Christ in these respects And for the third end is that a confirmation of a Testament when the Testator is put to death as an evill doer surely it s not proper to say God the Father put him to death to confirme Christ his owne Testament nor did the Pharisees so put him to death but as he was one with the Father in will and so willingly yeelded himselfe to dye for our sinnes and willingly laid down his life in witnesse-bearing too and defence of the truth he had preached so he most willingly and freely as his owne more peculiar acting did give up the ghost and die to ratifie the new Testament Heb. 9.16 17. Galath 3.14 15. which appeares also in the timelinsse of his death before those that were crucified with him Mark 15 44. though that also was for another speciall end Joh. 19.36 But yet most clearely in this that whereas others when they were spent and gave up the ghost their heads fell downe he cried with a loud voice Mark 15.37 and first bowed his head and then gave up the ghost Joh. 19.30 And so freely dyed and confirmed his Testament But Master Garner would be faulting knew he how saying that I speaking of the severall ends of his death in my Treatise pag. 22. But hee was mistaken for that was in the former chap. but in the third chapter I was speaking of the divers maner of mentioning those ends in Scripture but something hee would say to bring that distinction within compasse to be faulted in faulting the distinction pag 7. lin 3.19 though to no advantage to him 6. He saith also pag. 7. That I say That when the death of Christ in respect of that end which was for propitiation and ransome is only mentioned as it is for all so it is exprest in such generall words only as the world all men c. But here he hath clipt my words and left out that I say in Propositions for faith it is here exprest and for this I quote hee saith 2 Cor. 5.14 15 19 c. And hee should have done well to have put in many other places and expressions quoted Chap. 20. pag. 133. Proof 6. But this conclusion is unsound saith he which will appeare from what is written Heb. 9.28 where mention is made saith he of the death of Christ in respect of ransome and propitiation only c. And yet it is not exprest in such generall words as the world or all men to which I answer hee hath corruptly left out c. which was explained in my Treatise chap. 20. pag. 33. But to passe that I question his first affirmation and deny his second though he calls to mind it and double the same But now let us mind it well Heb. 9.28 So Christ was once
Gospell this was not so known before now what was their inheritance what was their body how did they partake of the promise did not the Word Oracles Covenants and services of God belonging to them and to their children Rom. 3.2 9.4 5. Acts 2. was not in their body Israel and the Israel of God the outward and the inward Church had not they heires in hopefulnesse and heires indeed were not their Infants discipled I conceive They that know the Gospell and this mystery well would not deny the Infants of profest Beleevers to be received into the Church by Baptisme with water nor renounce that to take up another And it yet seems strange to me that any of the same saith and Judgement with me in the Gospell should be of the same opinion and practise with him about the Ordinance of Baptisme But I love them in the truth we beleeve not the lesse nor shall shrink from witnessing it because he hath joyned me in his Treatise with them nor like his cause the better And in answering thus farre his whole Treatise is answered and in the Treatise he opposeth particular answers may be found at large which I will not again transcribe Mr. Lambs Reasons abide and are so weakly answered that more then is said need not be said and if it were M. Den or he I question not have or wil do it only this I say by such waies and dealings with the Scripture as he hath gon in if it were received any heresie may be countenanced and all the grounds of Religion denyed and Paganisme or Athisme ushered in give but way under pretence of unvailing Mysteries to deny the sayings of the Scripture to have the sense they import for another sense by other words to be brought in and whether then may one be drawn from one to another till they come to nothing wherefore my desire is that all men would heed the Scripture and take heed to the plain sayings of the Gospell and suffer the Grace of God appearing therein to reprove and take us off from every folly and to inamour our hearts with God and Christ and so carry us to live by faith and walke in love as the Gospell of Christ directeth us And know that Gospell is true and good in all it saith and that of for or to every one Oh far be it that any called Christians should make the Gospell of Christ like the Lottaries of some men in which are more blancks then prizes and where men must cast faith at an adventure and such as declare it sound it before all not knowing to whom it belongs let it light where it will nor as Mr. Garner that sets forth such and so many workes of the Spirit in a man to know Christ dyed for for him and must call on men first to forsake vain confidence and turne from their evill waies and then beleeve and saith no propitiation no life that is perfect in Christ for men til by believing it be in them yet unsayeth again and cryeth down every thing in a man to be as a preparation to beleeve In which he doth well but his doctrine affords no ground of faith without it For upon what ground should any man forsake vain confidences and evill wayes and then beleeve if there be nothing true in Christ for him before he beleeve surely if this be not a sandy or aiery foundation no other can be so But know that the Gospell is good newes for to every one to whom it comes which could not be howglorious soever if not true and true it will be found to all so as if they doe not receive it and suffer it to save them it will be their judge and send them without excuse to condemnation whence even such as refuse the tender are willed to be sure the Kingdome of God was come nigh to them and that the word they refused to suffer to save them shal judge them Luke 10.5.11 John 12.47.50 Thes 2.10.11 12. Wherefore take heed that none of us refuse to receive the love of the truth that wee may be saved but attend and yeeld there-too and be not deceived God will not be mocked nor suffer Mr. Garners Mysterious deceits though approved by Mr. Knowles to keep or withdraw us from beleefe and obedience to the Gospell and sayings of Christ And so I for beare any farther following him in any farther discovery of his errours absurdities and slanders only intreating God for the sake of Christ to give both him and mee and every of us more light and understanding in and hearts more submitted to the truth of God in Christ that so we may rightly speake it and walke in it and so prayeth his friend and the friend of all that love the truth though differences in some circumstances be found in expressions or walkings Thomas Moore A REPLY TO Mr. T.W. HIS pretended Confutation of T. M. THAT there was value and worth enough in Christs death in regard of the sufficiency and excellency of the price for the redeeming all men in the world is granted on all hands saith Mr. T. W. He hath fairely granted if fairely expressed for it is in the expression doubtfull to my understanding in what sense hee takes Christ his Death whether simply for the Act of his Dying as some of his after-sayings page 4. l. 3. last and else-where give occasion to thinke he doth But the Holy Spirit by the Apostle tels us If Christ bee not Risen beleevers are yet in their sins faith vaine preaching the Gospell vaine c. 1 Cor. 15.14.17 or whetherhe meane it of the vertue of his blood Dying or Death as he is risen just and ascended to heaven with the vertue of that his own blood having by the eternall Spirit offered himselfe a spotlesse Sacrifice to God and obtained eternall redemption Heb. 9.12.14 And if he take in all this as I suppose he will exclude no part thereof And though all this be oft encluded in the expression of Christs Death Rom. 5.10 Blood Rev. 1.5 Ransome 1 Tim. 2.6 Sacrifice Heb. 9.26 Yet I suppose in our blessed Saviours acting of these he will allow Distinctions considerable betweene Christ his Dying and Rising and Ascending and offering himselfe a Sacrifice Though our faith without any separation looke at and receive all as one But the questions here to bee answered for right understanding his meaning are first with whom Christ had to deale with God or with men I yet suppose he will confesse that in acting all this hee had to deale with God and that he in all this gave the ransome offered the Sacrifie to God and made the Atonement with God 1 Tim. 2.5.6 Secondly For whom Christ did this and presented his Death and offered his Sacrifice to God and I am loath to conceive otherwise of him but that he will confesse it was for men though he answer in speaking of his dying or laying downe his life pag. 64. l. 30. That redemption
through whence that 1 Cor. 13.12 1 John 3.2 and more then our faith can fully apprehend and for more then at that time had or yet have that faith and for that he saith of 1 Tim. 4.10 It is still life divinely spoken and I am sorry it hath been declared by his pen viz. that these words are not spoken of the second person of Christ as Mediator but of God by whose providence all men are preserved especially Beleevers Oh that those called Anti-trinitarians might not read this saying of Mr. T. W. for they deny not Christ as Mediator to be a distinct person but only that in this one Almighty living God there should be three distinct unseparable undevided as I beleeve there are in this one God though they say but one person and that the Father and what lesse saith hee that saith plainly These words are not spoken of the second person surely he meant not so he beleeveth the second person to be the same one living God that the Father is nor is his after sentence of Christ as Mediator any helpe or lesse free from error for whatsoever things the Father doth these also doth the Sonne likewise John 5.19 to 27. And the Father hath given him Authority to execute judgement also because he is the Sonne of man he it is by whom the Earth and the Inhabitants there of are upheld and by whom all things consist Psalme 75.3 Col. 1.17 18 nor is there any preservation of mankind fallen into sinne nor of creatures for his use but through a Mediator for God whose mercies are over all his workes is holy and righteous in all his wayes Psalme 85.10 145.8.17 So as all providence is by God in Christ and all dispensation of mercies and meanes through him surely he might have learned a more divine exposition of the words God who is the Saviour from Paul if he dispised him not because sometimes he was a Tent-maker who opens and gives the sense of that Isay 45.21 22 23. no God else besids me A just God a Saviour I am God and none else unto me every knee shall bow as meant of Jesus Phil. 2.10 But Mr. W. faies here the word signifies no more but a preservation I pray doth not that word reach far enough surely such as know the originall as well as he say it s the same word Luk. 2.10 unto you is borne this day a Saviour which is Christ the Lord to which Mr. T. W. glosse might reply that can be no such good tidings of great joy unto all people that are fallen into sinne or that is no more but a preserver which God was from the beginning and is of all men without Christ as Mediator these are dangerous glosses yea the same word say some is frequently used for Saviour in the Apostles writings The rest that followes is fore-answered here pag. 4. But when the wisdome of man will presume to teach what must be wisdome in Christ wee are not like to judge a right of any thing nor will his death or ransome be found to be in vain of such as are by him judged to be a second death which I have writ at large in the discourse of the precious blood of Christ chap. 11. 2. As for his objection set down as mine Christ death is not in vain for those who are damned for hereby they are freed from origin all sinne this is neither my opinion nor faith nor any such thing in my Booke surely if I should say he was non-plust to give a faire answer in reproving what was there said and so devised this objection that he might hint to such as never read my Booke as if I held it and so might seeme to them to have confuted me when he hath done nothing lesse though all his answers to it if they were bent against Christ his dying for all men they are as much against his dying for any as for all 3. As for that he puts as my objection quoting page 39. Christs death is not in vain though all be not savad for he dyed to make them savable and to open a door that they may be saved in this also he wrongs me both in word and sense could not such a one as Mr. Whitfield have answered my sayings without framing them into a mould fit for his own turne the one halfe of his saying none of mine and the rest altered which also was not brought in to such an end as he that reads chapter 7. may see and my words are in page 39. That Jesus Christ hath so dyed for every man that he hath redeemed all mankind satisfied Gods justice is become the propitiation for the sinnes of all men and hath made them savable and opened the door that they might be saved and is so faithfull and able and useth such meanes that whosoever perisheth it will be through their own fault and to the same purpose more largly before page 36. and before that after an explication of the businesse page 11. that as he hath in himselfe so saved all men so being assended he doth by vertue of his death and the redemption wrought in himselfe uâ—e such meanes and in some seasons so put forth spirit therein that he makes all savable so as there is a possiblenesse in and through him and possibility with him for all men to come in to him to beleeve on him and in beleeving to be eternally saved Joh. 3.16 17 18 19. with farther explication for that an examiner of lesse conscience and skill then Mr. T. W. professeth to have might have seene to have reported righter and understood better then to say hee knoweth not well what can be understood by making saveable unlesse a purchasing a possibility of salvation for all and for all surely a wise man would not use so many reasons to fault hee knew not what but the Treatise declared my meaning fully How I understand That Jesus Christ hath and doth make men saveable where as in the other Treatise is shewne the double enmity mankind fell into by sin And so first how mans fall necessitated him in the day of his sinning in Dying to Dye because of the truth and justice of God so as without death no remission of sin and without resurrection no justification for God cannot lye or be untrue or unjust so as here was a barre removed by Jesus Christ who Dying for all all dyed 2 Cor. 5.14 Though to the dishonour of the Death of Christ Mr. W. say God was able to save men even before Christ was given to dye by what way and meanes hee should think best Though I beleeve Christ was given to Dye though not sent forth to act it in the first moment of Adams fall But Secondly the fall and sin of man did so corrupt the nature and disposition of man that though the death bee suffered by Christ for him he will not come in to God if something be not done to change his
Lord owner and so he ransomes purchaseth or recovereth it again out of the hand of unjust detainers of it and this most properly called redemption though not only nor and alwaies 1 Sam. 30.18 19. c. Exod. 4.22 23. and 9.6 7 and yet that we may come plainly to our businesse A redemption may be off or made with a friend or lover and loved as Ruth chap. 4.3 10. and so hath Christ our kindsman bought us of God 1 Tim. 2.6 it may be off or from an enemy or adversary Neh. 5 8. And with the parties own selfe that is purchased Hos 3.2 yea and the redemption also may be partly partly by price partly by strong hand Psalm 77.15 And now to bring all close to our businesse in searching the Scripture wee shall find a double or twofold redemption purchase or recovery effected by Jesus Christ our Lord. 1. A purchasing of God his father mankind that had lost or sold themselves to sin Satan and death and so the truth and justice of God required the overthrow and destruction of mankind in that first judgement and death but Iesus Christ having dyed for our sins and risen for our justification and so mercy and truth met and righteousnesse and peace have kiffed and truth sprung out of the Earth Psal 85.10.11 Hee offered himselfe a price or ransome to God his father for all fallen and lost mankind and so redeemed bought purchased and recovered them all of God his father from everlasting perishing in this first judgement and death and got them all into his dispose yea God the father accepting the ransome or price hath given them all into the dispose of Christ and made him Lord of all So as he is able to save and able to destroy and will raise all and bring them to another even his judgement seat absolving such as have believed on him throughout the day of grace and sentencing to a second death such as have persisted in rebellion against him their right and lawfull Lord that bought them And in this redemption and purchasing men of God the Father he had also the enemie even the Devill to conflict with who by might and strong hand he overcame having tryumphed over him and spoyled him of his right of principality by his first conquest over men in drawing him to eate of the forbidden fruit and having spoyled him so as if he get men now it is by a new conquest in keeping them in unbeliefe and so from eating of the tree of life 2 Cor. 4.4 and 11.3 Ephes 2.2 he sat downe on the right hand of God Col. 2.15 All power and authority given to him 1 Pet. 3.22 who hath bought all mankind of God the father that hath given all over into the dispose of Christ and made him Lord of all Acts 2.36 And of this redemption buying purchase or recovery we are to understand these Scriptures that testifie of it Psal 2 5.9.10.11 and 24. 1 and 75 27. Rom. 14.9.10 11.12 2 Cor. 5.9.10.11 Phil. 2.11 1 Tim. 2.6 2 Pet. 2.1 And doe not they that deny Christ to have made this purchase devide Christ and his redemption and deny him his right of Lordship and the equity and power of raifing from the dead and of judging a great part of mankind let any judicious and unprejudicated Reader judge and yet I am sure all thus redeemed or purchased and bought are not in themselves partakers of the choice ends and fruit of this purchase 2. A puâ—chasing men of themselves by a price tendered to them and put into their hands though fooles want a heart Pro. 17.16 And this I 〈◊〉 that was foreslaine and had bought men of God comâ—s aâ—â—â—n to bâ—â—y men from among the fellowship of the world and from 〈◊〉 service of sin and Satan and all their vain conversation 〈◊〉 God And this by his blood and sactifice also but in tendering and applying it to them affording the oppertunity in meanes vouchrated sending spirit therein to witnesse of himselfe and thâ— peace made righteousnesse compleated by him and life in him commending the love of God through his blood death and Sacrifice and with the riches and excellencie appearing in him out-bidding the world hee draweth them to himselfe and by vertue of his blood spiritually applyed speaketh peace to their hearts pulls them out of the state and fellowship of the world and reconcileth and uniteth them to God in himselfe And this is a redemption of men unto God in which redemption working Jesus Christ hath to deale with enemies also as the rebellious lusts of the flesh and the unbeleeving world and the Devill that rules in the hearts of unbeleevers all which by might and strong hand hee overcomes and brings out of the power of them into his owne Kingdome Col. 1.13 and makes them free c. Iohn 8.36 Gal. 5.1 And this is a little of the redemption he workes in men to God and of this as a first fruites of the whole are such redeemed ones partakers of in themselves before God And of this redemption is to be understood such places of Scripture as these which testifie of it Acts 20.28 Rom. 5.8.10 11. Tit. 3.4.5.6 Phil. 3.3.8.9 Rev. 1.5 and 5.9 Ephes 1.7 Col. 1.14 21. But not so fully in all the places aleadged by Mr. Garner for in Col. 1.20 is a cleare distinction between his having made peace through the blood of his crosse and then his reconciling all things unto himselfe by him of which the 21. Verse mentions but a part as is shewn in the Treatise he opposeth Chap. 9. pag. 50.51 but answereth not Ephes 2.13.19 Holdeth forth the opposed distinction of a peace made and enmity first slaine and then that peace preached and after by some injoyed Rom. 4.24.25 A cleare distinction between Christ delivered for our offences and raised for our justification and the beleeving on him that raised him from the dead neither doth the Scripture in that or any other place say that all for whose sins he dyed and for whose justification he arose doe beleeve in him that raised him from the dead though he would force that forraign and corrupt sence on that and other places of Scripture as in his treatise pag. 13. and Rom. 3.24 25. hold forth cleerly the distinction of that in Christ for men and through Christ in beleeving men Are not all Iew and Gentile first concluded under sin and short of the glory of God without difference Verse 9.19.23 Is not the righteousnesse of Christ set forth in the Gospell or Doctrine of Christ oft called the faith of Christ affirmed according to the distinction Verse 22. unto all and upon all them that beleive and is it not explicated according to the distinction first Verse 24. The justification freely by his grace through the redemption that is in Christ Iesus Then Verse 25. Gods setting him forth to be a propitiation through saith in his blood to declare his righteousnesse c. Sure then it was
whether only the materiall blood which in shedding issued out of the body of Christ as the blood he did bleed and that came forth of him when he was circumcised Luke 1.21 and when he was in his agony Luke 22.24 and as some suppose when he was Scurged and when he had a crown of Thornes platted on his head Mark 15.15 17. and when they nayled him on the Crosse and crucified him Mat. 27.35 and when after his death his fide was peirced with a speare Luke 19.34 35. whether this be his meaning by all the blood as the words with that he writ before and after it would so seem and whether this shedding be all the sprinckling he beleeveth or not it remaines doubtfull but as I understand as he tooke flesh and blood when he was made in our nature Heb. 2.14 even so all the abasements sorrowes anguishes and torments he suffered in that nature with all the forementioned being compleated or consummated in his death or dying the whole being his laying down his life for us this all this nothing lesse then this I understand by all the blood that Christ did shed 1 John 3.16 Isay 5.3.1 8. and with all his sufferings the compleating of them in dying I count the shedding of his blood though in this businesse bloodsheeding doth imply the Sacrifice offered whose blood was shed Heb. 9.12.22.26 and yet take in all his sufferings with the vertue thereof in his Sacrifice offered still shedding is not sprinckling but shedding and sprinckling are two distinct things tnd so with out shedding of blood and so offering the sacrifice whose blood was shed there is no remission of sinnes because otherwise there can be no blood to be sprinckled Heb. 9.22 23 26. yet even so also without sprinckling of blood and therein applying the vertue of the sacrifice there is no remission of sinnes purgation of conscience and nature and happy safety received and enjoyed Heb. 9.12 13 14 23. and 12.24 And this is clearly shaddowed and typed out it was not enough for the Passeover that the Lamb was of the first yeare and without blemmish and slain and so the blood shed c. unlesse the blood was offered with a branch of Hysop taken and sprnickled on the two side posts and the upper post of the dore and without which no assurance of a sacrifice Exod. 12.6 7 22 23. nor for cleansing and sanctifying Blood-shedding was not enough if it were not also sprinckled Lev. 8.11 30. and 14 7. nor for taking away any uncleannesse it was not enough that the water of purification was made for all Israel unlesse the particulars defiled were sprinckled with it Num. 19.13 18 19. yea this distinction between blood-shedding and blood-sprinckling is in the Law clearly held forth Exod. 29.16 21 Lev. 1.5 and 4.6 7. Num. 8.7 And come to the Gospell â— may be said of all to that what ever right or part Christ hath in them by vertue of his bloodshed and Sacrifice offered to God yet as Christ saith to Peter John 13.8 If he wash them not they have no part with him 3. Thirdly â—as he hath set down his proposition darkly and unprofitably so he hath set it down subtilly and craftily as a man guilty of some known errour in what he would seeme to maintain in that going about to disprove the distinction between blood-shedding and blood-sprinckling he saith all the blood which Christ did shed is the blood of sprinckling which is fit togull the un-wary leaves roome when the distinction proves sound for him notwithstanding his position to say he ment not to fault the distnction though that be his main drift that he might thirdly disprove another distinction if he could As here is a suspition ofcarnality and ignorance in his understanding of the blood of Christ as it is sprinckled may not some Reader conceive that he would have men to thinke that in the Mosayecall Sacrifices the materiall blood even so such and as it was when shed was sprinckled even so the materiall blood of Christ his body such as it was when shed even such and so materially sprinckled a brave motive for the Romish reservation of rellects and because this can no way be demonstrated and evidenced how it should be so and that it so is therefore all the blood-shedding must needs be sprinckling But to come a little neerer him If blood-shedding had been the sprinckling or if it had or could so have been sprinckled upon any what would it have profited them seeing if Christ be not risen wee are yet in our sinnes our faith vaine and preaching vain 1 Cor. 15.14 17 and the Lord Jesus Christ of whom and whose redemption wee treat hath a spirituall body and is a spirituall man the Lord from Heaven heavenly A quickning spirit 1 Cor. 15.40 49. So now as he hath dyed for our sinnes and rose for our justification and offered himselfe with the vertue of his blood and death a sacrifice to God the Father appearing now in Heaven for us Rom. 4.25 1 Cor. 15.3 4. Heb. 9.12 14.24 when we speake of his blood and death as presented before God in the heaven or applyed to or sprinckled on the hearts and consciencs of men on earth wee understand it spiritually his words even when he speakes of these things are spirit and life and so spiritually to bee understood John 6 63. and so though when we speak of his suffering blood shedding and dying we understand it materially as in a mortall body hee suffered in the flesh and shed materiall blood indeed and dyed for our sinnes and was put to death in the flesh yet as he is risen for our justification and hath overcome death and is gon up to Heaven and hath presented the vertue of his blood which is reall and spirituall before his Father in the Heavens and by the spirit by which he rose from the dead offered himselfe a spotlesse sacrifice to God and obtained eternall redemption Heb. 9.12.14 So when wee speake of the sufferings blood and death of Christ as presented in Heaven to God or applyed on earth to men wee understand it spiritually of the worth vertue and prevailing effecacy thereof with God or men and as the High-priest did once a yeare go into the holy of holiest sprinckled blood on the mercy seat c. and so sanctified the tabernacle and made an atonement for all Israel and this that they might be cleansed legally from all their sinnes Levi. 16.14.15 36.34 and yet they had their sacrifices to come to and sprincklings of blood and of the waters of purification for application which if neglected the neglectors were not personally clean but to be cut off or dye in that their legall uncleannesse Num. 19. to 8. And the fault found in those sacrifices as appertaining to conscience is that they did not make the commers thereunto perfect even so we being fallen and God yet mercifull and willing to shew us favour even at his
offered c. Is the words or sense here only that he once dyed True it is that the offering to dye is and truly may be called an offering but is rarely found that the offering of Christ to God includes but his death only however it is manifest in this chapter that here it signifies more then death yea are simply a ransome or price to purchase of God only even a sacrifice that is both a ransome or price to purchase and a reconciliation atonement or peace made with God for men and such a taking away the sinnes of the world from betweene God and men that mercy may be shewne them and meanes used towards them yea and yet farther that this sacrifice of his might be a remaining and continual thing before the Father that Christ by vertue thereof might mediate in generall for men and so send forth spirit in the meanes that they might be convinced repent and beleeve and in speciall by amediator of the new Testament for beleevers that he by vertue of this his Sacrifice may purge them and they receive the promise of the eternall inheritance and all this is manifest in this whole chapter and the drift and businesse the Apostle was about perpend it dilligently He is here treating chapter 7. and 8. and this 9. about the High priest-hood of Jesus Christ and especially mentions Christ his comming verse 11. Blood shedding verse 22 23. his assention to Heaven verse 20 24. His presentation of the vertue of of his blood and offering himselfe by the eternal spirit to God his Father there v. 12 14 26. His appearing before God with the vertue of his Sacrifice to take away sinne verse 26. having obtained eternall redemption verse 12. his blood sacrifice of force to purge the conscience of all believers on whoÌ„ it 's spinckled ver 13 14. And he for this cause the mediator of the new Testament that c. verse 15 all which in this laeter part of the chapter he is explicating and confirming let it be well minded And yet a little further consider how when where and to whom Christ our great high Priest did offer himselfe a Sacrifice and wee may see Hee did not offer himselfe such a sacrifice on the wooden Crosse that was not the Altar by and on which Christ was born and offered through the foolish Idolatrous Romanists have so esteemed and so prayed Oh holy Altar of the Crosse save us our Saviour himselfe calls such conceivers fooles and teacheth us that the Altar both sanctifieth the gift and is greater then the gift Mat. 23.19 which I hope none will say of the wooden Crosse that it sanctifieth the body of Christ and is greater then the body of Christ but the divine nature was greater then the humane and did sanctifie and dignifie the gift the humane nature or body of Christ and by this divine nature even the eternall spirit which supported him in his sufferings and by which he rose from the dead By that spirit he was born up and offered himself a sacrifice to God Heb. 9.14 He went to the crosse a sinner for us he bore our sins to the tree and was made sinne and a curse for us and dyed for our sins Psal 40 12. 1 Pet. 2.24 2 Cor 5.21 Rom. 4.25 but he was raised for our justification and being risen just and holy he then offered himselfe not spotted with our sinnes on him but a spotlesse Sacrifice without fault or spot to God Hebr. 9.14 This sacrifice was not offered here on earth the other high Priests did offer on earth they could but heare and lift up and wave before the Lord the offering and approach into a worldly Sanctuary But Jesus Christ appeared in the highest Heaven and there presented the vertue of his blood and offered his sacrifice Heb. 8.1.3 〈…〉 â—nd 9.11 12 14. This Sacrince of Christ was offered in the Heaven not to men or Angels but unto God In this businesse or Sacrifice offering he had not to deale with men though for men with God To God he offered the Sacrifice and with God it is accepted and hath prevailed that so there may be an offer and tender and application to men and a prevalency in all receivers chap. 7 8. and 9.12 14 So that all this well minded Mr. Garner is too short and limitting in his affirmation But let us fullfill his request and proceed to mind it a little further Heb. 9.28 So Christ was once offered to beare the sins of c. It is not certain that in this place the word beare the sinnes doth signifie to be counted the sinner and so to accept the imputation of them and beare the punishment due unto them of which is meant Isay 53.2.3 6 7. 2 Cor. 5.19 21. For so and in that sence he his owne selfe in his owne body bear our sins to the tree or on the tree 1 Pet. 2.24 and so in that respect he is said to have been made a curse for us Gal. 3.13 And this was before his refurection for our justification and so the offering or compleating of the offering mentioned in this chap. which offering is said to be to beare the sinnes of c. In which offering he is not said to be made a curse as he was when he hung upon the tree but a blessing A great high Priest of good things to come of which high Priesthood he treateth chap. 7. and 8. and this 9. chap. and that we may the better understand what bearing is here meant let us looke into the words and chap. consider the tipes here mentioned and the truth as it is found in Jesus First For the sacrifice besides that I have forenoted Vers 12.13 Note further that in the tipes were two Goates one that was slaine for a sin offering and the blood presented in the holy place and sprinkled on the mercy seat to make an attonement The truth of what is shadowed therein is found in Christ that beare our sinnes in his body to the tree and dyed for them and being risen hath presented the vertue of his blood in the holyes of holyes and so obtained eternall redemption and made an atonment for men Levit. 9. and 16. Heb. 9.12 13. 14. But we so sin against this goodnesse that we give God just cause to hold back all the streames of mercy from us by which we â—â—â—ht be instructed and drawne in to partake of this attonement and redemption and so in the tipes there was another Goate prepared not a dead but a live Goat that even after the attonement and reconciliation made in the holy place was to have their sinnes confessed over him yea all their trespasses and he did beare upon him all their iniquities into a land of Separation or not inhabited where no man dwelt to be charged with them Levit. 16.10.20.21 22. And is not the truth of this found in Jesus Christ our Lord that is risen for our justification and now at the right
not this as large and generall as all men Dan. 12.2 many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt surely what ever first fruites of this may be in the call of the Jewes and though here be a word not usuall in such a businesse as many of them for which also a reason might be given yet by our Saviours saying Mat. 13.42 43. It appeares it will be as large as that John 5.28 29. so that if plentifully appeareth the word many is often as generall as the word all men But that I may do M. Garner no wrong I will a little further consider the word many because it is diversly used and so let us consider it First It is sometimes used with a speciall limmitting and restraining word singling out from others and pointing to some speciall and this sometime to the better part as John 1.12 As many as received him opposite to the residue that did not and So Revel 3.19 and 13.15 yet here it signifieth all of that sort and 2. Some times to the worser part as 2 Cor. 2.17 Mat. 24.12 Secondly the word many is some times used without any such word and then it is alwaies generall and larger though sometimes the twofold businesse mentioned carries too a twofold sense one generall and the other more speciall as is shewn in the opposed Treatise and some times one businesse mentioned and then it is as generall as all men as in the place quoted But the word many used without a speciall limmitting word is never used opposed to the greater number as Master Garner would have it But it is used as opposed to the fewest and smallest number Mat. 20.16 many are called but few are chosen and so Mat. 22.14 compare with Esay 45.22 23. Thirdly the word many is used as a generall out from among which some spetiall are by degrees called and so it appeares evidently in this Heb. 9.28 to beare the sinnes of many there is the generall and he shall appeare the second time without sinne unto salvation unto them that looke for him there is the spetiall called out of the generall for he shall appeare to the residue also though to their terrour for denying him that so dearly bought them and so many thus used is both as generall and large as all men and serveth to amplifie the word all and sheweth it to be a great and large number though reason also might here be showne why it 's rather said many then all So that Mr. Garner hath changed this Text in saying Christs offering c. is not exprest in it in such generall words as all men c. is And overthrown his whole businesse in calling this place for his helpe against the truth where as it with the whole chapter justifieth the distinctions yea and the doctrine he opposeth 7. I passe by his grosse abuse of 2 Timothie 1.9 10. that he might blast the distinction that where the Apostle speaking of the manifestation of the grace of God in the appearing of CHRIST saith of CHRIST that he hath abollished death and brought life and immortality to light through the Gospell he put it in thus and is then made manifest in the hearts of those to whom Jesus Christ appeareth abollishing death and bringing life and immortality to light page 11. I hope he is not of their mindes that confesse not in their hearts Jesus Christ the Sonne of the Virgin Mary to be the Christ and to have once dyed and to be risen and a live for ever more but fancy only a spirituall being and frame in themselves to be the Christ and so to be now dying and bearing their sinne in them and to be rising in them yet here he flies the Scripture language and speakes their language so as at least making the fruit the foundation I should have looked that grace or the feare of God would have kept him from such altering the words of the Holy Ghost But because every Reader may discerne this alteration if he looâ—â— the text I passe it 8. Last of all he comes to oppose the distinction that putteth difference between the Redemption life and justification that is in Christ for men and the same upon or in men through the enjoyment of Christ And this he doth from page 11. to page 24 in all which he seemes to wrest the severall Scriptures from what they say about the same But all he hath said doth not discourage but incourage men still to distinguish and put great difference between the redemption c. in Christ and the same marke what I say not another but the same upon or in men through the enjoyment of Christ for surely I beleeve 1. It is a Redemption life c. in him wrought for others he was never in bonds or death for himselfe but for us and our sinnes but it is a Redemption c. in us given from another even him who was free when wee were in bondage Rom. 4.25 Gal. 1.4 and 4.3 4. John 12.24 Rom. 1.5 and 5.11 2. It is a Redemption c. in him which he by vertue of his ownblood and Sacrifice hath obtained in and by himselfe Heb. 9 12. But it is a Redemption in us obtained by no vertue of ours but by him and in receit of him by an unfained beleeving on him Ephes 1.7 Rom. 5.1 11. Acts 10 43. 3. It is a Redemption life c. in him as in a fountain and cause and that immeasurably all fulnesse in him Psal 36.9 John 1.14 Col. 1.19 and 2.3 9. But it is in us as a receit in a vessell and though springing yet both receit and spring but a fruit of that of which he is the cause in us according to a measure Rom. 9.23 2 Cor. 4.7 John 7.38 39. and 1.16 Rom. 12.3 Ephes 4.7 4. It is in him absolute perfect and compleat in soule and body Heb. 7.1 and 8.1 1 Pet. 3.22 but it is in us but as a first fruits wee still waiting for the Redemption of our body and the compleat conformity to him Rom. 7.24 25. and 8 23. 1 Cor. 13.12 1 John 3.2 Col. 3.4 5. It is in him first and that as a preparation for us before wee partake of it Col. 1.18 19 20. Prov. 9.1 2 3. Mat. 22.1 8. But it is in us after when we by grace are brought into him Ephes 2.1 8 12 17. Col. 1.13 14. 6. It is in him as a gift in a giver God the Father gave him John 3.16 And God hath given us eternall life in him so that this life is in Christ 1 John 5.11 and God is making known tendering and giving this life by the Gospell in which he hath set forth Jesus Christ to be the propitiation for remission of sinnes though unbeleevers receive it not Rom. 3.25 John 6.32 36 and to speake after the manner of men It is in him as a gift in a Will in
against which the opposer fighteth and for that cause faulteth the distinction But if he be sure of truth on his side then 6. Why doth he not set down his saying plainly why shunnes he the light and seeks to carry away his oppinion in the darke Why saith he not plainly the death resurrection and sacrifice of Christ the preparation of redemption propitiation Justification and life in him and the mentioning and setting it forth in the Gospell and calling men thereto is for no more then those that are partakers thereof both by faith in Christ and really and gloriously in themselves before God and that the declaration of all this holds forth no want in them to whom it is spoken but a reall enjoyment of all for whom it is prepared and that for those that refuse there was never any thing in truth prepared for them this had been plain dealing and as he knowes who once said thus so all his writing testifies this to be his meaning in his own often expression of his businesse pages 3.4 5 6 and 10 11 12 and 13 14 15 and 17 19 20 21 and 23 24. all which is fully and in every of his expressions answered in which both the truth of the proposition and the distinction opposed is cleared and proved and that in consideration of Redemption as in Christ for men and as received by men in reciving Christ the former is larger then the latter and so his Babell of confusion on which he hath walked through his Treatise is confounded in that is shewne Prov. 9.1 to 5. Mat. 22.1 7. Heb. 9 5. John 6 37 40. Ezek 24.13 Mat. 13. And all the answer to him hitherto though there was enough said in the opposed Treatise that remaineth unanswered and more and further explication in another Treatise entituled A discourse a bout the precious blood and Sacrifice of Jesus Christ in the first twelve chapters of that Treatise which may serve for answer in that businesse and so I might have the farther view of this opposers Tract because he hath here left my Treatise and answereth not thereto but because he pretends an including of mine as he goeth along I will take a briefe view and answer accordingly THE SECOND PART AND so as he includeth me in answering Mr. Lamb. This I find all the way that hee chargeth mee with putting on many Scriptures a corrupt sense which if I had done and hee had made it manifest I would have acknowledged it and have thanked him but I find no such matter at all discovered though often boastingly affirmed by him but I will plainly set it down without mending as it is in the opposed Treatise and then note what wayes hee hath taken to prove that sense corrupt and so whether it stand good or not The whole drift of the Treatise was to testifie the truth of these two places of Scripture according to the sense the words import and that was in my Title though another that is true also was put on it and the places were 1 Tim. 2.6 who gave himselfe a ransome for all And Heb. 2.9 That he by the grace of God should taste death for every man and the sense said by me to be imported Is this That Jesus Christ by the grace good-will and favour of God did taste death for every man and so gave himselfe a ransome to God for all men and so is become the Saviour of the world and the propitiation for the sinnes of the whole world This is the sense as the Holy Ghost hath left it for me in expresse words If Joh. 3.16 17. be compared with Heb. 2.9 1 Tim. 2.6 and Joh. 4.42 and 1 Joh. 4 14. and 22. And so is the sense exprest in that opposed Treatise Chap. 1. pag. 1. And all the five first Chapters with the Distinctions in them then used to cleare the stateing of the question shall now remaine as this Opposer calls them so many proofes to which he hath said nothing to shew the abuse of any Scripture or weaknesse of any proofe as he that reades that Treatise and seeth what is said may know and then the sense is opened and affirmed by plain Sayings of Scripture without any exposition chap. 7 which neither he nor Mr. Knoles is able to doe for the corrupt sense and contradictions of Scripture which he in many places setteth downe After that the sense is proved six severall wayes by the Scripture manifestly which hee hath not shewed the least weaknesse in and this from chap. 8. to chap. 19. And then againe by six severall arguments chap. 20. which he hath not so much as medled with And then againe by his severall proofes which also unlesse three or foure expressions in answer of Mr. Lambs Reasons mentioned by him he hath not at all answered besides following reasons that are all let alone Where were Mr. Knoles his eyes or his care of speaking truth when hee writ to the Churches that the most waighty reasons c. were fully and clearely answered which is true of never a one and but very few of the weakest also medled with But now as the sense is not only in but the very sayings of the Holy Ghost So let us see how the holy Ghost teacheth us to take it and when in the largest extent of the sense Psa 8.6 The Prophet by the Spirit speaking of God the Father concerning Christ that dyed and rose and revived to that end that he might be Lord of all Rom. 14.9 Thou hast put all things under his feet Now how doth the Holy Spirit teach us to understand the word All when it is used in mentioning the works of God in and concerning his Sonne Christ when it is God that saith or doth it And when it is his Sonne of or to whom he speaketh or doth how must wee understand All then mind what the Holy Ghost saith in Heb. 2.8 1 Cor. 15.27 Heb. 2.8 he rehearseth the words Thou hast put all things in subjection under his feet now marke the Inference or Interpretation for in that he put All in subjection under him he left nothing that is not put under him What is the extent of the word All here Is any exception here of any but only of God that did put all things under him So 1 Cor. 15.27 For he hath put All things under his feet But when he saith All things are put under him It is manifest that hee is excepted that did put all things under him that is as is said God only is excepted from being put Under and marke that he saith when he saith that is when the Lord God saith and when he saith it of his works concerning his Sonne he saith not when men speak of Christ no nor when his servants speake to all men or of them nor saith he when God saith of earthly Kings He will put All under them that it is so large no not when Jew and Gentiles are opposed but when God saith and when
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 Jâ—â—â— 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 â—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 which 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 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 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 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
ground Luke 14 17. come for all things are now ready 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 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 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 Tent-maker 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
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 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 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 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.
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 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 pagâ— 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 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 a secret
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 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 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 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 â—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
Death in dying to Dye in the very day he should eat thereof given to this man was given to all men in this man And this publique man eating of the fruit of the forbidden tree he sinned and so lost the Image of God out of his heart and fell under the guilt and power of sin and so under the power of the Law and of death c. And what he did all men did in him so as in him all men sinned and fell Rom. 5.12 And the Almighty convicting him of sin convicted all men of sin so that by this one offence or the offence of this one unto all men to condemnation that is on all men in a publique man yet not at the first on them as individuals and particulars yet so as all the individuals when ever they come forth by propogation from him as they are of him in that Nature they partake of and are under the guilt and partake of the same misery in bondage to law sin and death Rom. 5.19 Ephes 2.1 2 3. So that by reason of the sentence gone forth from the Almighty Genes 2.17 more unalterable then that of the Medes and Persians Hest 3 8 Truth and Justice required a present imposing of the execution of that Death and curse which is the first Death according to the just judgement of God without a mediator and that all men must have perished in if God had not found out a remedie for without sheading blood no Remission Heb. 9.22 But now this I beleeve that as God in his purpose of making man did see that man would fall So in his purpose and Councell he provided the remedy in his Son before the world was 1 Pet. 1.20 And presently upon the fall in the very same moment this businesse was done and acted in respect of agreement conceipt Tender and acceptation betweene God and Christ the Sonne of God to take into union of Person the nature of man to be made flesh under the Law and beare the imputation of sin and so to dye and rise and offer sacrifice for man which God accepted and so filled him in the nature of man with all fulnesse of grace and truth so that here is a propitiation life from the dead and a new creation in And a new heaven and earth for this second Man And spirit to quicken c. Psal 40. Heb. 10.5.10 So that here are two men two Adams the first the last 1 Cor. 15.45 c. So that the vertue of the Death Resurrection and Sacrifice of Christ was from the beginning so as thereby men were either saved or left to the judgement of Christ Though the fruitfulnesse thereof was neither so apparant nor abundant till it was really acted in our nature by Christ John 1 1-17 John 1.1 2. so that there is no Divinity in this Argument of Mr. W. That because many were damned before Christ actually Dyed therefore Christ dyed not for them page 4.36 37. page 11. l. 4. hee might as well have said mâ—ny were saved before Christ actually dyed therefore he dyed not for them But passing such Arguments as of no force to enlightened beleevers Scripture sheweth us two things wrought by God in the gift of his Son and obtained of God and effected by Christ by vertue of his Death Resurrection and offering himselfe a Sacrifice to God and receit of Spirit in the man viz. 1. A supportation of the old or first creation for a time Psal 75.3 Col. 1.17 Heb. 1.3 In which there is both time and space given that men might repent and come in to their Lord 2 Pet. 3 9. Rev. 3.21 And also meanes and some motion of Spirit to sead and move to repentance and seeking the Lord Rom 2 4. Act. 14 17. 17 26 27. Gen. 6.3 Psal 68.18 And 2. A new creation in which is pardon Peace justification life from the dead or eternall life and inheritance Revel 21.5 which all that by grace are brought into union with Christ partaking of 2 Cor 5 17. Here in this life in spirit in a first fruits Rom. 8 10.23 In the Resurrection in fulnesse both in soule and body Phil. 3.21 1 John 3.2 Now in these two men the first and the last man all men are considerable The first a naturall man The second a spirituall In the first difference of sexe and degree In the second not so The first fallen The second having undertaken hath restored that fallen nature And thereby preserveth the first with that creation for a time so as generations come forth from him the distinctions of sexe and degrees remaining preserved and ordered by him for the time and hath also a new creation for all that come forth of the first Adam and by the means he useth come in to him But as none come in to the second Adam that came not forth of the first so none come forth of the first Adam whose nature the second hath not taken for whom he hath done nothing by which they might partake of him and for refusall thereof be justly judged by him but these two Adams are not both naturall to have their severall posterities by generation The second is a spirituall man and his seed is of such as come in to him by regeneration It was therefore something unsavoury and of no force to prove any thing so to exptesse his comparison and the opposition of the two Adams with their severall posterities and then mention the supposition of a third page 68. line 17 18. unlesse Mr. W. could shew a posterity comming forth of the loynes of the Man Christ or a Generation comming in to him who never came forth of the first Adam and so were first of his posterity But to the businesse as I am helped to understand but by Scripture and also by reason subdued to beleeve God in his owne sayings If Jesus Christ in the beginning did by his consent and agreement with God his Father become the second Man the last publique Man and so under-tooke for the first man the first publique man who was all men Then he under-tooke for all men Rom. 5.12.14 1 Cor. 15.22.45 46 47. If he tooke the nature of the first Adam that was all men and not only a part of that nature or some part of the nature of Adam but the whole nature of whole Adam then he took the nature of all men Luke 3.23.38 Act. 17.26 If Jesus Christ became under the Law and stood in the stead and bare the sins of the first Adam and dyed for his sins in whom all sinned and fell under Law and whose sin was the sin of all men Then surely hee was made under the Law for and stood in the stead and bare the sins and dyed for the sins of all men Though the gift in and by Christ exceed the offence Rom. 8.3 Gal. 3.3.4 Rom. 5. And if Jesus Christ took not on him the difference of sexes and degrees or any of the excellencies or furniture
of the first Adam but only the nature which was one in both sexes and each degree Then he came and dyed for all men in both sexes and every degree not so much respecting sexes or degrees as the nature of men for whom and for whose sins he came and dyed and so for them as men ungodly and sinners and not as elect vessels and a holy generation though to make such and even from the roofe and beginning of all it is evident That Jesus Christ the second publique man undertook as the second man A publique person for the first man a publique person and so for all that were in him and by propogation to come of him that they might not perish in this first judgement and death but to be given him into his dispose to preserve alive a time that they might live to him in this life and after death to raise them and bring them alive before him to be judged by him in another judgement to another life or to another death according to the Gospell Rom. 14 9-12 2 Cor. 5.10 11 14 15. Phil. 2 7-11 Rom. 2.16 and so the holy Ghost teacheth us to understand the businesse saying As by the offence of one unto all men to condemnation even so by the righteousneosse of one unto all men to justification of life Rom. 5.18 that is as is aforesaid in the other in the publicke man that undertooke for all men and that so as their lives are preserved a time and the old creation for them that such as come into him by the meanes he useth while he preserveth them in this old creation may partake of the new creation in him and such as perish in rebellion against him may be brought to another judgement and sentenced to a second Death And so in this sense Jesus Christ hath dyed and given himselfe a ransome for All men so as he hath made an atonement with God and is himselfe become the propitiation for their sinnes that it may be declared or testified in some fruites of his goodnesse to lead to repentance and seeking the Lord that so such as are by grace brought in to beleeve may be reconciled unto God and receive remission of sinnes and eternall life and those that perish in refusall and rebellion be justly sent down to a second Death which is a foundation and ground of and motive to repentance faith and obedience for all men set forth in the Gospell shewing in all this their obligation to Christ with incouragement to come in to Christ and terrour to all that rebell If Mr. T. W. his expressions may be taken in this sense it is yeelded as a true report or else not for this is that which Mr. T. W. opposeth and which T. M. endevoureth to shew proved in the sayings of holy Scripture for otherwise to prove he is still lesse being no Linguist for knowledge of divers tongues no Arthist in Logick either according to Aristotle or Ramus nor learned in Philosophy either morrall politicall or naturall either Epicurian Pithagorean Stoicke or Platonist or were he yet he could not thinke meet by these to square mould and prove Divinity but only what God saith in his word as he is helped to understand he desireth to beleeve and takes his sayings to be proofe enough and of more worth then all the reasons and arguments of men against them But Mr. T. W. saith that for proofe T. M. makes use of three things which he makes the principall ground of his Doctrine That which he cals the first ground for T. M. his proofe is The distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his own body with God for men and that he effected by his Spirit in men God this saith Mr. T. W. is not agreeable to Scripture To which I answer I have been so told by such whom he reproacheth as lay preachers but not by any profest Divines before I read it in Mr. T. W. 2. This distinction and foure more one about the distinct ends of his death another the distinct manner of mentioning those ends another about the divers waies of propounding his death and another about the difference of the extent and force of the same word in Scripture I used for clearing the businesse in stating the question But seeing so many of those he reproacheth as lay preachers affirme them my proofes and now it is so affirmed by two Clerks professed Divines though of contrary judgement and practice let them so stand each of the five distinctions being of the like force to prove and foure of them not faulted by Mr. T. W. 3. This distinction he faulteth is in the Treatise shewn expresly in the Scripture there quoted page 2. to 14 15. and nothing there disproved in any quotation but remaineth full enough to answer all he hath said to fault it besides the distinction and that which it now acknowledged a proofe for are both shewn in that Treatise and in the first part of my answer to Mr. Garner to be plainly set forth and proved in the Scripture 4. His way of faulting the distinction is by framing reasons and calling Scripture to make a consequent with though I hope he will not justifie the Saduces so reasoning from Scripture Mat. 22. as divers in our-dayes also have done to deny the reurrection of the body But this with all that followes in his leasons is answered and the abuse of Scripture therein shewn before in that Treatise in divers places to which he hath said nothing and again in the first and third part of the Reply to M. Garner so as for answer no more need but only to desire the Reader to peruse the same though the Reader of his may see 1. In his first reason much weaknesse for whatever reconciliation be wrough with God in Christ by his Death yet no men are reconciled to God but by the spirituall application thereof when the love of God is there through commended to the heart which slayes the enmity there and reconciles to God in receit of the atonement whence the words while wee were c. and being now justified and wee have now received Atonement Rom. 5.8 9.10 11. The Colotians were enemies in their minds by wicked workes in which they walked after Christ had dyed yea and made peace in presenting the vertue of his death before God also and by application of this were after reconciled to God Col. 1.20 21 22 23. Besides he is not able to prove that the Death of Christ is agreater worke then the resurrection of Christ nor that the reconciling to God by love commended through the death of Christ a greater worke then the further saving by the power of the Spirit of life by which he rose from the dead which sounds harsh to Ephes 1.17.19 20. though his so saying acknowledgeth the distinction As for his altering the Text Rom. 8.32 it may be said God doth not give an unâ—glorified Sonne to
nature and will and draw him God ward and for this Jesus Christ hath ascended to heaven and received spirit in the man to send forth even to the rebellious that the Lord God might dwell among them which he also doth send forth Psal 68 18. And so as in my Treatises may be seene I understand Jesus Christ makes men saveable 1. In himselfe as he is the second man the last Adam that stood in the place and undertook for the first publique man for him and all that were in him having taken the same nature and in it dyed fure for the first Adams sin or else for no mans sin and if for his sin then for all mens sin or else his sin was not al mens sin and he is in that nature risen just and hath offered up himselfe a Sacrifice for man and is now in mans nature glorified so that in him is peace righteousnesse c. So as in him as the publique man the nature of all mankind is as fully yea more abundantly saved restored and enriched with glorious salvation then it was fallen in the first Adam and this is as really in him for mankind as the fall and death of the former was 2. This salvation and life in Jesus the second publique man is as vertuous and more vertuous and powerfull in him and fuller of efficacie to make all that by grace come in to him like himselfe then the sin and death of the former to make those that by propagation come forth from him like him And both these are evident Rom. 5.12.14.18 19. 1 Cor. 15.45 46 47. 2 Cor. 3.18 And this is great salvation actuall salvation in Christ for men before it be preached or hee set forth as the propitiation Rom. 3.24 25. Heb. 2 2-4 3. He by vertue of this hee hath done and is become with God for men is now the Mediator between God and men and so procureth of God for men and extendeth towards them the preservation of the creatures for their use and space of repentance Psal 75.3 2 Pet. 3 9. which the Apostle cals Salvation and wills us so to account it 2 Pet. 3.15 The Dispensation of meanes and mercies as testimonies of his goodnesse Acts 14.17 which the Apostle saith is to lead to repentance and seeking the Lord Act. 17.26 27.30 31. Rom. 2.4 And with these means at some seasons some strift and motions of his Spirit to reprove c. Gen. 6 3. Prov. 12.23.24 And this with so much efficacy that at some or other enlightens every one in some measure that commeth into the world that was made by him Iohn 1.9.10 And by his workes manifesteth some truth in men Rom. 1.18 19. and so striveth with them But all this more openly and abundantly where he sends the Gospell which is a preaching of great salvation Heb. 2 3. wherein also is some presence of Christ by his Spirit to discover witnesse reprove draw to and apply salvation Though many breake all bands Joh. 15.26 27. 16. Mat. 28.20 Hosea 11.3 4 7. And this that they might beleeve Joh. 1 7 and be saved Joh. 5.34 And this with so much prevailency that he bringeth them in some measure to see and heare and toucheth their hearts Though divers like not the light and so willingly close their eyes and eares and harden their hearts Joh. 3.19 20 21. Act. 28.27 And all this is actuall salvation and extended that men might come in to him and partake of eternall 4. He hath eternall life and salvation to bestow on every one of them that in these his drawings come into him Joh. 17.3 Heb. 5 9. And all this was in and by Christ from the first beginning of his undertaking with God as is fore-shewne though since his comming in the flesh more manifest and in the fruits more abundant And this is meant by his making all men saveable so as those empty and undivine reasons of A purchasing only a possibility of salvation Of the ineffectualnesse of Christ his death before his acting it Of restraining the word Death to the act of his dying Of redeeming God of making salvation actuall by faith faith being neither Discoverer nor Applyer but only the receiver of what he by Spirit in the means discovers and applyes Of urging that if a potentiall wrought that should be the phrase Then no actuall as If he the God of the Valleys then not of the Mountaines are of no force and beseemed Lay-preachers better then Mr. T. W. As for the other objections of his owne framing I may leave them to his owne Answering though he might be bold There was a doore before so opened as 2 Tim. 1.10 as there was a well before Hagar saw it Genes 21.19 else not only some but all both Jewes and Gentiles before Christ came in the flesh are perished for ever But I may not slip over his Answer of his owne framed objection That if Christ Dyed not for all they want a foundation of faith To which he replyeth No. For the foundation of both our faith and obedience is not the secret but the revealed will of God which enjoynes every man to beleeve on him whom the Father hath sent c. Surely here he hath said something if he would either stand by it or make any thing of it But according to his direction wee must search to that in another place and here and there I will make the best of it that I can 1. As God is one so his will and though there be much more secret then is yet revealed yet hath he not in his word revealed any one thing for men to believe as his mind that is contrary to his will that is yet secret his sayings are all true certain c. Prov. 8.6 9. â—2 20 21. what an intimation of a heavy charge is this to the sayings of the God of truth 2. A Minister of the Gospell or a Beleever ought to meddle no farther about the will of God concerning any thing in their declaration then what by word or workes he hath revealed Deut. 29.29 to which those who are submitted when God saith his Sonne dyed for all will not conceit another secret meaning and use reasons to scare men from beliefe of his testimony 3. The foundation of Repentance faith and new obedience is not the injunction to beleeve c. But that which is to be beleeved even Jesus Christ as he is set forth in the Gospell Isay 28.16 Acts 4.10 11 12. 1 Cor. 3.11 And for whom there is not the Christ that hath dyed for their sinnes and rose for their justification there is no foundation for repentance or faith nor is there any injunction for or liberty to or hope in it for any man to repent or beleeve or to looke to Christ for salvation if where Gospell comes they doe not first beleeve that Christ dyed for their sinnes and rose for their justification 1 Cor. 15.1 4 17. so that in this grant Mr. T.W.
hath run himselfe into such snares as he snares himselfe worse to get out againe saying every one is enjoyned to beleeve on Christ page 7. And yet that it may be denyed that all men are bound to beleeve on Christ page 68. Put a duty to beleeve instead of Christ for the foundation of faith page 7. Proclaiming such commands as God gives for men to walke in to be some of them contrary to the inward mind of God some contrary one to another surely if Enthusiastes may be granted this denies them nothing but how may this appeare he saith God gave Abraham a command to kill his Sonne and then another not to kill which latter being his purpose was crosse to the former command page 49. 84. But where will he prove this not in the revealed word of God for that tels us God bad Abraham offer his Sonne for a burnt offering and so much was revealed Gen. 22.2 And Abraham not knowing that this contained any lesse then to offer him up a burnt offering he did offer and intended to slay there was his tryall but the latter command though crossing Abrahams intentions did enlighten his understanding and so he saw not one command crosing another but obeyed both in offering his Sonne Heb. 11.17 and not slaying him but offering the Ram a burnt offering And as for Pharaoh he had hardened his own heart long before nor was Gods hardening any other but the withstanding that opperation by which he had before been moving his heart and so justly for his rebellion and cruelty leaving him to Satan yet did he command nothing in charging him to let his people goe but what he would have done there being a people to be let goe and he had done well if he had willingly yeelded it but he brought him to it at last as he will one day all those that in the day of grace refuse to acknowledge Jesus Christ the Lord bring them to it Phil. 2.10 11. Oh what spirit is that which so sets out the command of God that he is faine to plead the equity of them with that Rom. 9.20 did the Apostle so in that place or hath God done so Ezek. 18. surely his commands are righteous altogether Psal 19. I set passe that might be said in that which followes page 7. to avoid provocation But as he deales with the command so he is as crosse to the Apostles in setting forth the Gospell to be beleeved consider page 169. First saith Mr. T. W. no man is bound to beleeve Christ dyed for him till he seele his need of him and be humbled but first to beleeve that God hath given his Sonne to purchase redemption for all repenting sinners Now what Gospell is this what humiliation and repentance is that and whence comes it that must be before a man beleeve so much as that Christ dyed for him Christ dyed for the ungodly his enemies c. But such as have repented are not so called yea the Apostles have preached the death and resurrection of Christ for men to call and move them to repentance Acts 13.37 39. 1 Cor. 15.14 Secondly he saith it is their duty to see and feele their sinnes and be so humbled for them as thereby they may be brought to repentance See here they must not see their sinnes by this doctrine as Christ was made finne and a curse for them nor look upon them as they have pirced him and so come in to him for they may not yet beleeve that he dyed for them how crosse is this to the Scripture Zach. 12.10 and the Apostles preaching of repentance who set it forth as the gift of Christ that is risen from the dead and exalted and urged it one that ground that in beleeving it might be effected Acts 2. 3. 13. 17.31 Thirdly hee saith that when they are truly humbled and brought to repentance it is their duty to renounce their own righteousnesse and rest on Christ alone for salvation strange doctrin that a man should rely on Christ before he can beleeve that Christ dyed for him surely Paul was otherwise led the knowledge of Christ produced his repentance faith confidence and not these that Phil. 3 7 8 9. Fourthly he saith that doing this they ought to perswade themselves that Christ dyed for them c. here is right the cart to lead the horse and the building made the foundation surely the Apostle receiving the atonement throug divine love manifested in his death did let goe his own righteousnesse and depend on him to besaved by his life Rom. 5.8.10 11. Thus have I noted the Gospell and saith Mr. T. W. sets forth Oh you that through grace beleeve is not this a humane faith did such a faith ever support you in a day of tryall and when God by Spirit in the word of grace testified of his Sonne and in discovery of his rich grace to your heart brought you in to believe did not that melt humble and worke repentance in you or were you left to view reason from such things in you selves to parswade your own hearts to believe I must a peale to beleevers in this and so to M. T. W. his own heart because of that 1 John 4 5 6. That which he saith is the third ground Tho. Mocre brings to prove that Christ dyed for all is those generall expressions which the Scripture useth in speaking of Christs Death Surely if I can find him right in none of his heads of proceeding it is time to let answering of him alone 1 Tim. 2.6 Heb. 2.9 not an expression only but the whole sentences I writ to testifie the truth of them in the sense the words import whatsoever Title was put on my Book of which I need not be a shamed but before I began to prove I endevoured to cleare the businesse by severall distinctions in five severall chapters containing 32 pages and now I have by reason oâ— his and another not the worse because a Shoo-maker and another not the worse because an Apothecary seeing they are Christians calling them proofes yeelded them so to be and out of the first distinction Mr. T. W. hath affirmed two grounds though he hath disproved nothing by it then in the first chapter I shewed how the question is stated by divers the first as I had it from such as Mr. W. cals lay-preachers and that I opposed and that is it Mr. T. W. labours to maintain the second as it is stated by those called Arminians which I also have confuted in the Treatise the third as some Ministers have stated it the fourth and fifth as some learned sober and judicious Ministers in great place whom I love and reverence as godly howsoever they be affected towards me have stated it the sixt as some learned writers are reported to have stated it the seventh as it was stated in the Synod of Dort which I approve as good and true the last as Doctor Davenant stated it to
which I stood page 33.36 Then I began to prove by opening the question and answering it in twelve answers by plain sayings of Scripture without interpretation or glosses chapter 7. page 37.38 39. which when Mr. T. W. can doe to prove Christ dyed not for all or only for an elect company or that all he dyed for shall have eternall life or that there is a world yet in Scripture called a beleeving world that are the sinners and unjust for whom Christ dyed he may be credited else he doth nothing to purpose then I proceeded to more enlarged proofe 1. By considering Christ as the common person in the room of all mankind of whom the first was a figure chapter 8. page 40 49. 2. By considering the joynt mentioning of creation and redemption by Christ chapter 9 page 49 52. 3. By considering the constancy of the Scripture in changing the person when having mentioned the generall it mentions any speciall chap. 10. p. 53.54 4 By considering 1 Tim. 3.6 and Heb. 2.9 in the force of the words the scope and circumstances of the places chap. 11.12 p. 55 56. 5. By considering like places of Scripture speaking in like manner chap. 13. p. 66. 70. To all which M. W. hath said nothing to confute any one argument 6. By adding six arguments to satisfie such as must have reason satisfied with addition of 18. severall proofes chap. 20. page 129. to 137. with addition of more proofes chap. 21. p. 138. 143. with removeall of doubts chap. 22. now Mr. W. only pitches upon the generall expressions the sixth of the 18. proofs p. 233. Did this learned man examine my Booke well or goe about to answer me to call this my third ground and to say nothing but that which is already answered in the Booke and the least refuted by him that for answer to all I need but say read the Treatise againe and for such generall words as All men Every man the World he taketh paines to no purpose The Treatise sheweth as many significations as he but how it is taken when it is spoken by God of his great workes by and concerning his Sonne in this he hath done nothing and all he hath said is fully answered in the Treatise chap. 5 11. 12. 13. And at large in answer to Mr. Garner as for the objections I answered I never medled with them so long as I looked on them as Schoole disputes framed against Arminius by learned men who in their grounds of Religion have confessed as much as I say but when they were sent me by a Gentleman sometime as report is a Black smith no dishonour to him in the eyes of the wise in opposition to the truth I have so answered them and Mr. W. hath strengthened my answers by faulting and not confuring any one of them as he that reads may there see In which all his here now moulded objections queries and reasons are answered and again in answering the same things to Mr. R. G. on the same words in the second and third part of that Reply only I shall here hint some things as answers to some new expressions of his 1. I beleeve according to Scripture two Adams or men the first naturall the second spirituall and the sayings of Scripture as they are of things belonging to the first I understand in a naturall sense and as they are of things belonging to the second I understand in a spirituall sense and yet both in that sense the words in such sayings imports which is rightly called the litterall sense 1 Cor 15.45.48 And this in answer to Mr. W. p. 8.9 whose crosse and carnall expressions I forbeare to put to tryall 2. I never said nor writ that every child can understand such a figure as this the Pot seethes over where the subject is put for the adjunct alas many Children may take the fastened grumble on the outside as well as the pottage within for an adjunct But I said such a saying may be understood by meane Country people that know not what to call such figures yea and profitably so as the end of such a voice being to hasten the Mother to save the pottage from being lost which if shee stay to here a Clearke open the figure and being delighted in hearing how figurative the childs speech was all may be lost I apply it not But in the other figure though a part be sometimes put for the whole that excludes not the whole or else that he cals a part is the whole But that God made all Nations should be a figure put for part and that God made Israell should be the proper speech to limit and explicate I hope Mr. T. W. will not say and this for answer to his p. 13. 3. I am not willing to urge his taking men off from beleeving the resurrection of all men from the testimony of Scripture to take it on his word 1 Cor. 15. For since by man death is not that the death of all by man also the resurrection of the dead is not that as large as the former did death befall any more by the first man then were made righteous in him and he stood for and they sinned in him and shall any more be raised by the second then those whose natures he hath taken and for whom dyed and rose let Mr. W. prove that till when I prefer the text v. 22. For as in Adam all dye evenso in Christ shall all be made alive though I beleeve a more aboundant and excellent life for such as by grace are one in him 4. I am sorry for his rashnesse and bold adventure to give occasion of strength to those that would hold many Gods and have many wives and be justified by their own workes as if the word But or only or that which is as much or more were not in the Scripture for these what are not mens words and humane righteousnesse plainly excluded in our justification before God Rom. 3.20.21 27 28 9.32 10.3 Is it not plainly said there is but one God 1 Cor. 8.6 and saith he not expresly Isay 45.21 22. No God else besides me none besides me I God and none else and surely though men should love their enemies and their Brethren and their Children And I am perswaded Mr. W. would those at least where he is Minister should love him and that with true and faithfull love also and yet this is more then to love their wives only But if Mr. W. meane it of that peculiar love and fellowship that ought to be between man and wife I suppose he better knowes the law of nature the law mortall and Leviticall then so to object did not God make twaine one Hath he not forbidden to take another to vex her life Hath he not forbidden fornication Adultry c. Is there another Minister besides M. W. or any judicious among the people that will thus reason when he can shew the place in holy