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
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
saith It is for men John 1.4 5.9 The world 1 John 2.2 All Nations to the ends of the Earth Act. 13.47 But speaking of the same received and enjoyed he saith it is in beleevers that are borne of God John 1.12 13. and 3 3.5-16 a people chosen out of the world and not of it John 15.19 17.14 redeemed unto God out of every kindered tongue and people and Nation Rev. 5.9 yea he contradicteth the very testimony of the Holy Ghost that saith of the life of Christ Iohn 1.4 5. It is the light of men and the light shineth in the darknesse and the darknesse comprehendeth it not But this man saith he is a light of or to none but those in whom he revealeth himselfe and draweth their hearts to beleeve on him and so also denyeth the doctrine of Jesus Christ Iohn 3.19 that saith This is the condemnation that light is come into the world and men love darknesse c. and hate the light which this man denyes saying that Christ is no such light to any that they may take offence at it or so as they may for that be condemned for if he extend any light they beleeve c. surely our Saviour said well Mat 6.23 If the light that is in a man be darknesse how great is that darknesse And so if Mr. Garners grand opinion and most esteemed truth and Mystery that must season all the rest be filled with so much darknesse no marvell his whole Treatise be full of darknesse To conclude his mysteries with his affirmation concerning Jesus Christ being a light to the Gentils c. That mystery was not in being till Christs manifestation and suffering in the flesh page 115. and 123. and 131. I confesse this is my sterially exprest and had need to have been better explicated that it might be acknowledged true for certain the word the Sonne of God that is the Christ in whom is all the mystery of God and the life in him that is the light of men was verily in being before he tooke flesh John 1.2 3 4.14 1 Iohn 1.1 2. yea and the calling of the Gentils was fully in the Scriptures of the Prophets though the flesh of Christ and his actuall and personall death resurrection and Sacrifice was not so in being till acted and then the mystery concerning Gentils cōversion not made known in his dying but by his Spirit after his resurrection and ascension Acts 2. and 9. and 10. and 11 Col. 3.5 So that in all this view of his expressed Mysteries one may clearly see that 1. he hath only pretended to and boasted of but not unvailed any mystery 2. He was out of his place and out of the way of Christ and those taught of him to pretend and assay to talke of the high and deep mysteries when he is discoursing of the beginning of the Gospell of Christ the foundation of repentance to draw in unbeleevers to beleeve and help forward the weakest Christ and his did not so Iohn 16.12 1 Cor. 3.1 2. 2 Cor. 3.12 and 4.2 Heb. 5 12. 3. He tooke a wrong course to discover mysteries in that he strove to find them in and fetch them out of such words as All men All nations the world the whole world It had been more seemly to have done it in and out of the names and titles of Christ and his members as Jesus Christ our Lord the Sonne of God the Saviour of the world Emanuel the seed c. though indeed the mysteries are unvailed in full sayings of the Gospell 4. He wrongs the sayings of the Gospell in pretending as if the sayings therein about the foundation and things absolutely needfull to salvation were darke and full of mysterious equivocation as his own sayings are that so he might have his fancies admired and received for truth as is shewn in this reply 5. In all his acknowledgements of truth he hath come short of those that have gon before him if not of those he opposeth let their writings testifie 6. In all his pretence of unvailing Mysteries he hath missed the very mentioning of them as Scripture doth which are plainly unvailed set forth therein yet in such words of wisdome and truth without any equivocation as by reason of the vaile over the heart till it turne to the Lord none clearly see prize or understand without some spirituall illumination and opperation of the Holy Ghost that turneth the heart to the Lord and giveth both the eye to see and some experimentall tast thereof 2 Cor. 3 17 18. As 1. The freenesse riches and glorious love of God in the gift of his Sonne and the reconciliation wrought and hope laid up in him this shining through the death of Christ upon the heart of a man so as when a man is found in his filth and enmity and sees nothing in himselfe to difference him from others or encourage him to looke to God yet such the power of his death when this love is commended through it and the power of the love through it commended as it puls a man from out of himselfe dependances and delights and from the worlds state way and fellowship and reconcileth him to God enabling him to beleeve on Christ renewing the heart c. Rom. 5.5 8.10.11 Tit. 3.4 5 6 7. 2. The speciall interests priviledges and gifts confirmed on these that are so brought in to beleeve even all the priviledges of the new Testament even the holy Spirit to mind them of Christ and teach them the things of him and write his mind in their heart to lead them indue them with gifts make them usefull c. Iohn 1.12 13. and 14.16 17 26. and 16.13 14 15. 1 Cor. 2.9 10.11 Heb. 9.14 15. 3. The intercourses of love the streams and springs the secret hints of light whispers the cōmunications receits between Jesus Christ the heart of the Church or souls of unfained Beleevers Cant. 1. and 2. and 3. and 4. c. In all which is some experimentall knowledge of that great mystery God manifested in the flesh c. These are mysteries plainly declared and evidenced in words of truth and wisdome that are a light yet rightly known discerned and prized of none without the spirituall teaching of the Holy Ghost 1 Cor. 2.8.15 7. He hath come short of expressing those mysteries or that mystery he hath most busied himselfe to unvail which also though with brevity is more plainly and fully exprest in the Treatise that is by him opposed as may be there seene in chap 14. page 78.81 82 83 84. And Oh that he rightly knew this mystery as it is unvailed That the Gentils should be fellow-heires and of the same body and partakers of his promise in Christ by the Gospell Ephes 3.6 By circumcission and being endeered too and made one with the Jewes by Mosaicall observances It was not doubted by any of the Beleeving Jewes in the primitive times But without this and only by the
to all men according to his dâ—iâ—t eternall life where as the Scripture speaking of all comming before him gives us to understand it in a larger sense namely that as in his call many are by discoveries of his grace drawn in to beleeve on him and so given up to him and receive eternall life in and with him so they that refuse and rebell shall yet one day by his power given him by vertue of his ransome come before him bow to him and acknowledge him Lord before he passe the sentence on them Isay 45.22 23. Rom 14.9 10 11 12. Phil. 2.7 to 10.11 So that the same abuses as before may here be noted ☞ 1. 3. The word For 2 Cor. 5.14 15. Rom. 4.25 and 5.8 page 28 29. 2 Tim. 2.6 Mat. 20.28 and 26.28 Luke 22.20 page 49 50. This word For where it is Hee dyed for all or many for thee for us and the like The nature and force of the word For saith he is very significant It signifies interest propriety and carrieth the force of promise performance in it unto the persons concerned therein and this sense he explicateth thus They have an interest or propriety in the glory vertue power life and riches of his death yea he after puts in specialty right enjoyment In which expressed sense of his as set down page 28 29. and 49 50 There is much darknesse and un Scripture like language in it for the dying of Christ was but once in his own person as the publike man to fulfill truth and satisfie justice and it is over and past and he is not now so dying nor can dye any more Rom. 6.9 10. Rev. 1.18 Besides had he not risen and overcome death Wee had yet been in our sinner and our faith vain and perished when our bodyes dye 1 Cor. 15.17 18. Yea and however his death is exceeding precious and fruitfull yet the vertue of it for eternall life glory riches c. is in Scripture language ratherest put upon his resurrection ascension and glory with which the Father hath glorified him and his everliving to intersede Asts 13.33 34.38 39. â— Rom. 5.10 and 6.10 and 8.2 34. Heb. 7. and 8 and 9. and 10.1 Peter 10 â— Col. 1.19 and 2.3 9. But his death in the vertue of it as he is risen and is with the vertue of it gone into the holy of holyest and hath there presented before God the Father and offered himselfe by the eternall Spirit to God a ransome and spotlesse sacrifice and so fat down by vertue thereof a Mediatour so his death in the vertue of it is remaining and perpetuall Heb. 9.12 14.15 and thus it appears by his after writing page 189. he is to be understood and so if wee mind that which is generall and common to the nature of man his sense as first set down without his explication hath a truth in it that as he tooke that very nature that all mankind hath and dyed in that nature for sinnes and rose for just fication and ascended and gave himselfe a ransome to God for all and by vertue thereof is the man the Mediator between God and men so all in that nature have a speciality of interest a bove the fallen Angels and so have their lives by him Acts 17.27 28. John 6.33 And have mercy and life prepared in him and so a right to looke and come to him in the meanes that he useth John 1.4 5. And a promise that in so turning and comming in to him he will save them c. Porv. 1 22 23 24. Isay 45.22 whence they that deny him in his call and follow still on for lying vanities are said to deny him that bought them 2 Peter 2.1 To forsake their own mercies Jona 2.8 To loosse their own soules Mate 16 26. to bring upon themselves swift destruction 2 Peter 2.1 and so even such to perish for whom Christ dyed 1 Cor. 8.11 But when they are so given up and perish they have lost their interest that once was theirs and are blotted out of the Book of life and so though in agravation of their sinne it may be said stall Christ dyed that is did once dye for them but then For implyes not the remaining vertue of his death in blessed operations nor their present interest therein which they have now deprived themselves of Prov. 1.24 25. But now for his sonse as explicated by him it is very false for it is not in every place so significative for such an interest as he hath explicated that is manifest abundantly in the Scripture 1. Christ dyed for the Ephesians before Paul preached to them and yet before their receit of the Gospell they were without Christ being alians from the common wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Ephes 2.12 which had not been true if Christ his dying for them had in and by that act of dying only or in that saying For given them such an interest as Mr. Garner affirmeth from the word For. 2. But to proceed he speakes in a plain contradicting language to the Holy Ghost who saith expresly That Christ dyed for the ungodly Rom. 5.6 For the unjust 1 Peter 3.18 And yet saith again as expresly that none such hath any inheritance in the Kingdome of Christ and of God Ephes 5.5 and that such that is while such or as such shall not inherit c. 1 Cor. 6.9 10 Gal. 5.22 And that those who now doe inherit were some times such but then they did not inherit but now they are washed c. and so made meet to inherit 1 Cor. 6.11 Col. 1.12.13 The holy Ghost never fastening the inheritance and such interest on this word or bare act Christ dyed for them But on his gracious application of the vertue of his death and resurrection inabling them to beleeve and making on in Christ Iohn 1.12 so that heerin his sense appeares unsavory in such an affirmation of Christ dying for all But to come closer to him in that wherein hee would strive to wind himselfe out by saying though the word For implyes not such an interest That all have at present yet it implies that at one time or other they shall that are concerned in that word For shall have such an interest I shall therefore let the Scripture appeare 3. That not only the dying but the death of Christ in the vertue of it in his Resurrection Ascension Sacrifice offering with its prevailency with God and spirit and grace received as it is in him the publicke man a purgation fit to purge a Reconciliation to reconcile a medicine to heale a life to enlive food of life to afford eternall life to the eaters and all ready and prepared in him and set forth in the Gospell and men by Christ and his servants called thereto Prov. 9.1 2 3 4 5. Mat. 22.17 So it is affirmed ready yea and many called and invited on this
mystery he hath unvailed are not all degrees of men and all Nations and all Kindreds of people all persons had he not as good have writ plainly and said All signifies but some of all sorts of men and so have saved himselfe out of that snare of denying persons to be men But if he had so said yet the Scripture would reprove his saying where Paul was preaching Gospell and Christ risen from the dead and that God will judge the world by him and that he hath given assurance thereof to all men or offered them faith a ground to beleeve it in that he hath raised him from the dead how doth he teach us there to understand All men and All Nations see Acts 17.24 God that made the world and all things therein mind how well this suits with Psalme 8.6.10 Heb. 2.6.9 John 1.3.11 Seeing he is the Lord of Heaven and Earth c. compare this with Col. 2.3.9 He giveth to all life and breath and all things and was not all this by Christ who by vertue of his death and ransome is the Lord of all Acts 10.36 Rom. 14.9 now mind verse 26. And hath made of one blood all Nations of men for to dwell on all the face of the earth so here in respect of the nature the flesh and blood Christ took is no difference so in respect of his death as death was the wages of finne and of his resurrection and offering through which he is become Lord of all so as there is in him a door of hope and he shall be the judge so farre no difference the difference and so the mystery unvailed by the Spirit through the Apostles and not Mr. Knowles and Mr. Garner is in some further thing And all Nations of men is here all men that are in all Nations of all sorts and degrees which also is from his providence according to his purpose as saith the text mind it And hath determined the times before appointed and the bounds of their habitation and now marke the end verse 27. that they should seeke after the Lord if happily they might feel after him and find him note here his gracious end but is there any hope or possibility mind the text though he be not farre from every one of us see here how the word Vs may be stretched to the largest when All is spoken of all while used in the works of God leaves none out and that is a good ground in speaking to and of persons surviving and hearing to leave none out and so the Apostle here doth not after such a large proposition single out himselfe and those of his mind from the residue But in respect of that he had spoken in this equalizeth himselfe to them according to that Phil. 2.6 7. and so Vs is as large as all spoken to yea all at that time living as the text doth manifest verse 18. for in him wee live and move and have our being and that wee may be assured the Apostle puts in himselfe with them in the word Vs see how he applyes the saying of some of their own Poets for wee are also his ofspring c. and on this ground exhorteth to repentance by preaching Gospell and that this shall not be in vain wee have a sure word Psalme 86.9 speaking of God and his workes he saith All Nations whom thou hast made shall come and worship before thee Oh Lord c. which is true and will appear true as a Prophesie at the returne of the Jewes and Christ sitting on his Throne and as a proposition at the great and generall Judgement Isay 45.22 23. Phil. 2.10 11. So that he that will exclude the persons of men or any of them from the death of Christ and his resurrection and this fruit of the same mentioned Acts 17 24-31 and Psalme 86.9 Doth likewise as much exclude their persons or for many persons from being created and preserved by God But had Mr. Garner observed or would any man observe how the Holy Ghost gives us to understand the word All when spoken by God of his workes in and by Christ when of creation when of a restoration by and in a publike man when of Son like priviledges when the word All is in such speeches used as a proposition and when as a prophesie hee should see it in the largest extent the word in such a sentence can beare and that as a ground when his servants speake of the same it is in the largest sense that can be sutable to his servants therefore concerning me and those of my mind Mr. Garner with the approbation of Mr Knowles hath written a notorious and plain un-truth and slander page 57. In saying that by All in Isay 53.6 wee understand all persons from first to last wee have no cause so to do for in that when God speakes of his giving his Sonne to dye for All men he meanes all from first to last is a good ground for men to speak of all men in their time and to whom they speak and so for the Prophet to speak of all Israel But with this slander he hath written as false doctrine in his interpretation that All is only wee who doe enjoy peace with God whereas he meant all Israel as is evident John 8.39 as the Apostle includes unbeleeving Gentils with himselfe and stretcheth All to the utmost a servant may without limmitation Acts 17 24-31 But enough is shown before about the word All which in so many Scriptures is abused by M. Garners Reason and a forced stinted sense put in it ☞ 1. 5. The word Tast in Heb. 2.9 should tast death the naturall meaning of these words he conceives and layeth his conceit for a ground of Doctrine and truth is not his suffering of death but an effect and fruit of his suffering of Death and being crowned with glory and saith he we are to understand the words Tasting death to be a sweetning or rellishing of death a making of death tastfull savory sweet usefull and gainfull page 44. now for answer That Jesus Christ by his death and resurrection hath taken out the sting and curse of the first death so as in it selfe it is to no man a curse nor is able for ever to detain those that dye But they shall be raised and made a live again and so it is made lesse dreadfull more easie and but as passage to immortality to every man is a truth affirmed in Scripture though by Mr. Garner denyed 1 Cor. 15.21 22-54 55 56. 2 Tim. 1.10 though the choyce benefit be to Beleevers Eccles 7 1-8 1 Cor. 15.57 58. so that through the mediation of Christ and only his own personal death is made savory gainfull to them Rom. 5 8-10 Rev. 1.5 1 John 1.7 but their-through even their own dyings also 2 Cor. 4.11 to 18. Phil. 1.21 2 Cor. 1 5-9 And had the word Tast such a meaning in this Heb. 2.9 it would still confirme the truth Mr.
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.
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
nature though clearly delivered as is clear 1 Joh. 3.1.2 3. with Col. 3.3 4. the sayings themselves are a light so called 2 Pet. 1.19 4 Hee saith not that the sayings or the hardnesse of the things in the sayings did lead any to erre no sure if they had become fooles in themselves and beleeved the sayings and attended on God therein they should have had as much knowledge of the things as was meet for them in due season John 8.31 32. Prov. 8 9. But they not beleeving the truth of the sayings because of some things in them beyond their conception they did wrest them to bring them to their own conception and so hurt themselves 5. Hee faith not that all men or gracious men but only such 1. As were unlearned not spiritually inlightened and taught of God and so had not the faith and feare of God ruling in their hearts John 6 44 45. 2 Cor. 2.9 15. 2. Unstable such as did not abide in that which was plainly testified in the Gospell and which also they are at some time perswaded to beleeve John 2.24 3. And did wrest all the other Scriptures to their own destruction they did not so magnifie the love of God in speaking in the Gospell with words of plainnesse and truth for them to understand but tooke his sayings as the speeches of a Barbarian and so they beleeved not the sayings in their own plain repoit for in so beleeving or speaking they had not erred Mat. 2.5 6. But they did wrest mangle adde too or take from frame absurdities raise their own consequences and then make glosses and so wrested the Scripture to their own destruction so that all this rather holdeth forth the plainnesse of the beginning of the Gospell And if it be replyed that Christ spake many things in partables Mat. 13.3 Answer is it is true he did so and yet he spake the beginning of the Gospell clearly John 3.15 19. and the partables expounded to his Disciples are now left upon record for us and so that to us can be no sufficient plea Mat. 13. and Luke 8. But though he did speak many things in parrables before his death and resurrection yet he left in charge with his Disciples to whom he promised and after his ascension did send forth his spirit to teach them all he had said to them Iohn 14.26 that what he told them in darknesse they should speak in the light and what they heard in the eare that to preach on the house tops Mat. 10.17 and is not this given as a reason that the knowledge given them is a light set on a candle-stick that they that enter in may see the light Luke 8.10 16. And have not the Apostles professed to have kept this charge to have used great plainnes of speech not to put a vail over their face 2 Cor. 3.12 13. and to have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending themselves to every mans conscience in the sight of God 2 Cor. 4.2 and to write none other thing then those to whom they writ did read 2 Cor. 1.13 and so as when they read they might understand their knowledge c. Ephes 3.4 protested before God the things they writ they did not lye Gal. 1.11 20. And shall wee be such fools then to be cheated and drawn from the beleefe of the plain sayings of the spirit in the Gospell by unbeleeving intimations of difficulty to preferre mens painted fancies farre be it VIII He runs most upon reasoning and frameth reasons to find and conclude impossibilities of truth absurdities untruths and contradictions of truth even in the plain sayings of the Holy Ghost page 25 47 111 159 and 172. And so hovers about a text to fashion it for himselfe before he dare meddle with it the particular reasons I shall deale with in answer of his senses forced on many words and his latter conclusions only note this here this is not the way of faith or of a beleever nor yet the way to faith it beseemes Hethens and Pagons for their religion and not Christians It beseems us what ever our Lord hath said to beleeve it true right and good though it be a bove the reach of our reason and not to goe reasoning and inferring and so seek to have reason first satisfied and then beleeve But to beleeve first that reason may be subdued in beleeving till when it cannot be rightly satisfied about the truth and goodnesse of divine things seeing it is naturally an enemy to God Rom. 8.6.7 and must be subdued 1 Cor. 1.18.19.20 and such as have striven to have reason first satisfied have turned from the truth John 6.29 to 66. and this is the way by which the writers of Divinity and Phylosophy dissected have denied the creation and beginning of the world the drowning of the world severall actions of Christ and the resurrection of the body after death they conceit they see so many impossibilities of truth in the sayings so many absurdities and contradictions and they pretend discoveries of mysteries in which they affirm all true so denying the whole foundation of Religion Oh reason unsubdued Oh wisdome of the flesh what an enemy art thou to God I am sorry to see a man of such eminencie so swayed by thee IX He compareth the sayings of God concerning Christ and his workes by him with the sayings of his servants touching men yea and of others also as page 63. not to equalize only the world and all men in their sayings in the largenesse of the extent which yet were too much to equall man with God but to limmit the extent of those words in the sayings of God to the extent in the sayings of men which is very evill and dishonourable to God Isay 40.12 18. and contrary to our expresse rule Heb. 2.8 1 Cor 15.27 from Psalme 8.6 with Iohn 1.2 3 12. Though Mr. Garner hath done this hiddenly X. He limmiteth generall sayings of the spirit for propositions for faith to applicatory sayings of Beleevers by the spirit in profession of faith yea and maketh those applicatory sayings in confession of faith to be the true interpretors and oppeners of the largenesse of the extent of the generall sayings for propositions for faith pages 60 61 68. And by the same way of interpretation there is as much force every way to deny that God created every man because it is said of Israel one God hath created us Mal. 2.20 that all men have sinned because it is said of Israel we have sinned and committed iniquity Dan. 9.5 and of beleevers in many things wee offend all Iames 3.2 That all must dye because it is said of Israel wee must needs dye 2 Sam. 14.14 that all shall be raised because speaking of the Jewes it is said many c. Dan. 12.2 and that all shall come to judgement because it is said in speaking to
in to beleeve or that the chosen generation that are borne of God and one in Christ partakers of all his Son like priviledges must the greater part of them perish for their unbeleefe as is affirmed of the World here that he saith meaneth them 3. Iohn 6.51 Our Saviour speaking of the life he hath procured to and for the World distinct from eternall life which only those that feed on him and therein come forth of the world receive as is fore-shown Thinks he that the life of the Jewes was not procured by Christ or that the Iewes in feeding on him should not have eternall life And our Soviour being here preaching to the Iewes he sheweth the same absurdities in saying the World here meaneth the Gentils opposed to the Iewes 4. Iohn 12 47. He that readeth this may see clearly from verse 34 to verse 42. and so to this 47. That our Saviour spake to the Jewes and that in the 20. versae makes nothing against it for it is not said those Greeks before this speech and if they did that hinders not for if they were Greasians by nature yet they were Prosselited and so Isralites by profession and so one and the same Nation with the Jewes and not then reckoned Gentiles opposed to the Jewes Exod. 12.48 49. And yet it s not certain they were Grecians by nature for even Jewes as well as others proselited were called by the name of the country where they were borne and lived Act. 2.5 to 12. So that however it go yet our Saviour spake to them of the Jewish Nation And that also by the world is here meant men in naturall state and unbeliefe more specially is evident for he saith vers 47. And if any man heare my words and beleeve not I judge him not is not this unbelievers and marke the reason For saith he speaking of his first comming and ministration I came not to judge the world but to save the world Now shall any conceive as if our Saviour gave a weake and forcelesse ground as I judge not him that beleeveth not for I came not to judge but to save beleeving Gentiles sure that could be no let to his judging unbeleevers besides How shall the Gospell of Christ judge them that reject Christ if there were no truth to them in the Word preached to them vers 48 49 50 see the opposed Treatise chap. 13. 5. 2 Cor. 5.19 It s manifest here that the world is the world of mankind that must all appeare before the Judgement-seat of Christ for many of whom great terrour is feared c. as is shewne in the opposed Treatise Chapter 13. where is Answer sufficient for this not at all taken away by this opposer 6. 1 Jo. 2.2 Fore-answers may clear his perverting of this place also It being manifest that the opposition is between beleevers and unbeleevers and for his Exposition as it is a denial of Christ come in the flesh so it crosseth much truth himself calleth mysteries for about Christs taking the nature of men dying for men there never was difference made between Jew and Gentile he that makes the difference to be in that denyes him to be the Saviour of the world The difference came in after Circumcifion about freedome for enjoyment of priviledges And he that by distinction maintaines that difference now denyes Christ to be come in the flesh and what shall wee say of him that in respect of propiciation and advocation in speaking of peace pardon and righteousnesse c. keepes and holds forth the distinction between Jewes and Gentiles and considers Gentiles in Christ opposed to Jewes in Christ when in these things it is affirmed there is neither Greeke not Jew Barbarian Scythian Bond or free but Christ is All and in All Coloss 3.11 Gal. 3.28 But I forbeare to say what might be said in this and is already in the opposed Treatise ☞ 1. 7. The word Might in Joh. 3.17 which in this place saith he doth carry the force of an undoubted and absolute cortaintie and is as much as shall certainly be saved He might be answered here with a flat deniall But I will deale fairely and faithfully with him he knoweth I am no linguist and that I must go by my Dixionary the name or nowne Might signifieth power strength force But the word or verbe Might fignifies aften but potentiall that might or may be and in the Scripture when it is joyned to another word it frequently points out one medium effected that another businesse may be effected thereby And this word Might is spoken sometimes Applicatively by those that enjoy a first fruits of that other businesse effected by the first mâ—dium and then Might speaking of a thing fore-done for the procuring of that experimentally enjoyed must needs carry the force of a certainty and such are all the places he hath quoted Gal. 1.4 4.4.5 Ephes 5.25 26 27. Tit. 2.14 And we neither will nor need deny that force to be in the word in those places which yet in his owne quotation of them hold forth the distinction between the businesse done by and in Christ with God for men that he might work in men to bring them to God and that he doth thereby so worke in men which himselfe hath so mightily opposed and we will grant him yet a little farther that the word Might hath sometime reference to Christ only and then it hath the force of an absolute certainty as Heb. 2.14 And sometime it hath reference to those that by grace are made one in Christ and reckoned after Christ and to some peculiar priviledges of theirs and then it also hath much force of certainty as Heb 9.15 But sometimes it is used more generally about the death and ransom of Christ and the means and ministration procured thereby with the end thereof and of any motion of spirit sent forth therein and hath reference to such as are not yet brought in to God as are yet in unbeliefe And then the word Might though it have a hopefulnesse for all and a force of certainty for such as are overome to beleeve yet not such an absolute certainty for all it concerns that without all doubt they shall certainly beleeve and be eternally saved surely all that paines and cost was that they might bring forth good grapes and yeeld him the fruit of his vineyard which yet they did not Esay 5 1-7 Luke 20.9 to 16. But to come to the word Might Concerning all Nations whom he made c. Act. â—7 27. That they should seeke the Lord if happily they might seeke after him and find him though he be not far from every one of us and concerning the Jewish Nation in a prophetie of Christs preaching and declaration of the testimony and Law given them to declare to their children Psal 78 6 7 c. That they might know c. That they might set their hope in God and not forget his works but keep his Commandements c. might
denyall of Christ come in the flesh and of the truth of the Apostles record and testimony Rom. 16.25 26. or whether he meanes that which was hid and is made known but hath a depth of excellency in it beyond conception and then he usurpes the office of the Holy Ghost 1 Cor. 2.9 10-15 or whether he mean it of that which is manifested and made Known but vailed so with superstitions false glosses and interpretations that till confuted men cannot rightly see that which is This is the fairest and best sense to take him in and thus I conceive his meaning to be though herein he wrong and rob others of their due and arrogate to himselfe boasting of other mens line 2. It might be demanded which of or how many of the Mysteries he meaneth seeing he pretends unvailing mysteries for the Scripture and Spirit therein speaking of this glorious life and blessednesse in and by Christ cals it the mystery Rom. 16.25 Ephes 3.3 4 9. Col. 1 26 27. The mystery of God Col. 2 2. the mystery of Christ Col. 4.3 the mystery of the faith 1 Tim. 3.9 the mystery of godlinesse verse 16 the mystery of his will Ephes 1.9 the mystery of the Kingdome Marke 4.11 yea the wisdome of God in a mystery 1 Cor. 2.7 So that as God and Christ is on so the mystery is one which I say not to fault his saying mysteries for which some destinctions he may so say rightly Mat. 13.11 but then he should not have cryed down distinctions as divisions and separation when he must be driven to use them and shall not be so charged for the same that he cals unvailing mysteries he cals the truth unvailed and I will take him every way in the best and most favourable sense for the truth or this life and blessednesse in Christ the wisdome of God and the power of God may be considered as it was ordained and prepared of God in Christ and so was in him perfect even Propitiation wisdome righteousnesse sanctification redemption everlasting Covenant inheritance Kingdome glory union and fellowship with God and eternall life all was prepared by God in Christ 1 Peter 1.20 and in Christ Iohn 1.4 and was with the Father 1 Iohn 1.1 2. though hid with God in Christ Col. 3.3 And also it may be considered according to the severall degrees of Gods revealing and giving and so Jesus Christ the Propitiation in the very nature of man to take away sinne abollish death and overthrow the works of the Devill that so such as beleeve in him might have life and the reside reserved to judgement this was made known in some measure and beleeved also before any difference was between Jew and Gentile 1 Iohn 3.5 6. Gal 3.15 Jude 14 15. Heb. 11 2 7. So that I conceive he means not this discovery Again God made known to Abraham the Gospell more fully and so made known to him that Christ should come of him That in him all Nations should be blessed revealed to him the everlasting Covenant for the spirituall seed the multiplicity union and stability of the same seed and their certainty of enjoying the inheritance and made that Covenant fore confirmed in Christ with Abraham for all the spirituall seed which yet made no difference between Jewes and Gentils according to the flâ—sh Gen. 12.3 and 15.5.6 and 17 1-8 and 22.17 Gal. 3.8 9.16.29 but I will not charge it on him to mean it of this discovery Again that Christ should suffer and overcome and see his seed and of the travell of his soule and that he should be Gods salvation and shew forth judgement to the Gentils and that God would make a new Testamentall Covenant with his People and power out his Spirit on all flesh was still further revealed to and by the Prophet Isay 53. and 42.19 6. and 49 6 Jer. 31. Joel 2. Neither did this put the difference between Jewes and Gentils Yet I cannot though faine I would cleare him from intending it of this discovery but I passe it yet as also the shewing what made the difference and wherein it was of that in fit place But all this while the manner of his comming his Birth exile returne manner of life his preaching with the manner of all his sufferings death buriall and resurrection ascension offering Sacrifice exaltation and filling in our nature with the powring out of the Spirit and giving the precious promises of the new Testament though fore mentioned by the Prophets yet not clearly but as a thing still hid with God till it come to be fulfilled and acted by Iesus Christ our Lord the Holy Ghost also bearing witnesse of him and then and so was this mystery unvailed Luke 24 44-48 Rom. 1.15 and 16.25 26. 2 Tim 1.10 And the Apostles were the first makers known and revealers of this Mystery so as Mr. Garner cannot be the unvailer in this sense nor I suppose doth he so mean though of these things I suppose he meanes for to them one head of his mysteries are belonging And yet further the Gentils free participation of the benefit of al these things by the Gospel and so to be fellow heirs and of the same body and to have fellowship in all the priviledges of Israel without Circumcision or any outward observance to under them to the Iewes and to make them of the Iewish Nation this also was not clear but a hidden thing till performed by Christ and testified by his Spirit and so it was manifest to the Apostles who were the first declarers and makers of it known Acts 10. and 11. Col. 1.23.26 27. Ephes 3 4 5 6 7. And in this sense Master Garner cannot be the unvailer nor I beleeve will say he is though of this and the former he must needs be understood to mean by Mysteries For the glory of Beleevers estate at the appearing of Christ though revealed that it shall be and they shall be like Christ yet how glorious and what that same is is a thing that is still hid in God with Christ and will not be manifested till he doe come again in glory and appear visibly Col. 3 3 4. 1 Iohn 3.2 and I hope M. Garner would have none to count him the unvailer of this 3. It might be questioned what he means by Vnvailing whether the manifestation and evidencing that it might appreare but that is the worke of God in and by Christ effecting and the Spirits testifying as is shown or the first making known publishing and witnessing but this was the businesse of the Apostles and first witnesses who had the whole Gospell immediatly from Christ his own person as is shown or whether he mean only the blowing away of some mists and removing some darknesse cast on by mens deceits interpretations and glosses this is the most charitable sense to understand him in though in this sense he is not an unvailer but a gleaner out of those that have done it yet in this sense I understand him
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
belonged to Paul not as a man but as an elect vessell A secret indeed no where as redemption was effected by Christ in his owne body set forth in the Scripture which tels us That all are by nature dead in trespasses and sins under sin c. without difference Rom. 3. Eph. 2. And that Christ dyed for the ungodly and unjust and for our sinnes and surely men are ungodly and unjust and sinners as they are men and not as they are elect vessels Rom. 3 10-20 But that it was for men is evident 2 Cor. 5.11.14 15. 1 Tim. 2.5 6. Thirdly for what Christ thus gave himselfe to God whether for this that for and upon this very gift men should be at peace with God one with him and God now without any more done take all sinne out of them or from off them and so all punishments and deaths and fill them with eternall life embracing them as sons in his delightfull love or whether it was for this that for and upon that very gift Jesus Christ might have the dispose and be the Lord of all Rom. 14.9 Psal 2.7.9 And be the Saviour of the world 1 John 4.14 Isa 49.6 And the propitiation for the sinnes of the whole world Ioh. 2 2. And be filled with authority power and spirit to preserve men and creatures for their use and to use means and send forth spirit in the means to move men to repent and seek the Lord Matth. 28.18 Phil. 2.8 9 10. Psal 75.3 68.18 Rom. 2.4 And to be the Judge of all to absolve all that by his grace in the meanes are prevailed with to beleeve on him Mat. 9.6 Act. 10.43 And to condemne such as hold the truth in unrighteousnesse and so persist in their impenitencie unbeliefe and rebellion Ioh. 1.18 19. Psal 68 18-21 And that being thus made perfect he should be the Author of eternall salvation to all that obey him Hebr. 5 8 9. And throw into a second death all that rebelled against him their right and lawfull Lord that bought them and abolished the first death for them 2 Pet. 2.1 2 Tim. 1.10 With the Devils also for that they usurped to deceive and draw men to rebell against his government Now whether of these wayes Mr. T. W. will answer this question Charity bids me make no resolution because if he should answer the former way as his writing gives occasion to suspect then I know no full or plaine sentence of Scripture to expresse or countenance his Answer with nor can Iunderstand how he can free his saying from charging God with injustice for receiving a sufficient price and detaining that for which it was given in suffering such as by such saying ought to be freed still to be born under guilt and defilement of sinne and to remaine many dayes under the power the darknesse and sinne and Satan and afflicted with punishments and death nor can I see how he will avoyd derogating from the great mediation and exercise of the High priest hood of Jesus Christ which Scripture shews to be at the Right hand of God and by vertue of his Death and Sacrifice offered to God wherefore I will not so conceive of his meaning but if he Answer in the latter though it be with more apt and fit expressions then hee granteth all that T. M. hath laboured to maintaine for how else will he understand the sufficiency of the death of Christ wee are not questioning what is the sufficiency of God the Creator as Creator The Death Resurrection and Sacrifice of Christ is certainly a creature though such as in which the Creator is yet as Christ is the first borne of every creature The first borne from the dead the second man made a quickning Spirit so all this in him a new creation now how there should be a sufficiency in any created being though possessed with God for redeeming any for which there neither is nor ever was any intention or will of the Creator I cannot understand indeed if he had said it might have been sufficient if God had so willed I might and would have spared this given another Answer But he plainly confesseth There was value and worth in Christs Death in regard of the sufficiency and excellency of it for the redeeming al the men in the world And if there was such value and worth for sufficiency in it It is so in it still compare John 1.4.5 with 1 Ioh. 1.1 2 3. The Word of the Lord endureth for ever I say 40 8. 1 Pet. 1.24 25. And we are to follow those the end of whose doctrine and conversation is to set forth Iesus Christ The same yesterday and to day and for ever Heb. 13 8. And so whosoever misse it is for not receiving the tenders of it in the meanes Prov. 1.23 24 c. So that Mr. T. W. in this saying hath secretly granted that which he openly opposeth but yet he saith whether Christ in Gods intention and his owne performance so payed a ransome for all and every particular man as thereby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove saith Mr. T. W. He meanes not that T. M. goeth about to prove that this is the thing in question that rests for himself to prove But that T. M. undertakes to prove this thing that is in question but he should either have put downe T. M. his owne expressions or else not after have slandered him p. 3. l. 5 6 7. saying That Christ entended to reconcile all men to God by the reconciliation wrought in his body with God for men which saith he are Tho. Moore his owne words but as hee hath annexed them they are Mr. Tho. Whitfeild his owne surmises And therefore seeing he hath not set downe the question either as Doctor Davenant did To which I yeelded in my Booke nor as I there expressed it nor kept close in his Treatise in answering to that hee expresseth as mine I must a little open the businesse before I yeeld him this to be mine And so I confesse my selfe to conceive that I understand and beleeve that in the beginning God made one man a living soule and that he made him righteous and a publike man Gen. 1.26.27 1 Cor. 15.45 That he made them superiour and inferiour male and female fit for encrease by generation and called their name Adam 1 Tim. 2.13 Gen. 1.27 5.2 And that God at the first created all men in his creation of this man and made all men righteous in making this man righteous Eccles 7 29. So as what this Adam was in his publique place in which he then stood all men were in him for he was all men and what God adorned and furnished him withall he did it in him to all men And the oportunity of eating of the Tree of Life with the charge not to eat of the tree of Knowledge of good and evill and affirmation of
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
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