offered c. Is the words or sense here only that he once dyed True it is that the offering to dye is and truly may be called an offering but is rarely found that the offering of Christ to God includes but his death only however it is manifest in this chapter that here it signifies more then death yea are simply a ransome or price to purchase of God only even a sacrifice that is both a ransome or price to purchase and a reconciliation atonement or peace made with God for men and such a taking away the sinnes of the world from betweene God and men that mercy may be shewne them and meanes used towards them yea and yet farther that this sacrifice of his might be a remaining and continual thing before the Father that Christ by vertue thereof might mediate in generall for men and so send forth spirit in the meanes that they might be convinced repent and beleeve and in speciall by amediator of the new Testament for beleevers that he by vertue of this his Sacrifice may purge them and they receive the promise of the eternall inheritance and all this is manifest in this whole chapter and the drift and businesse the Apostle was about perpend it dilligently He is here treating chapter 7. and 8. and this 9. about the High priest-hood of Jesus Christ and especially mentions Christ his comming verse 11. Blood shedding verse 22 23. his assention to Heaven verse 20 24. His presentation of the vertue of of his blood and offering himselfe by the eternal spirit to God his Father there v. 12 14 26. His appearing before God with the vertue of his Sacrifice to take away sinne verse 26. having obtained eternall redemption verse 12. his blood sacrifice of force to purge the conscience of all believers on whoÌ„ it 's spinckled ver 13 14. And he for this cause the mediator of the new Testament that c. verse 15 all which in this laeter part of the chapter he is explicating and confirming let it be well minded And yet a little further consider how when where and to whom Christ our great high Priest did offer himselfe a Sacrifice and wee may see Hee did not offer himselfe such a sacrifice on the wooden Crosse that was not the Altar by and on which Christ was born and offered through the foolish Idolatrous Romanists have so esteemed and so prayed Oh holy Altar of the Crosse save us our Saviour himselfe calls such conceivers fooles and teacheth us that the Altar both sanctifieth the gift and is greater then the gift Mat. 23.19 which I hope none will say of the wooden Crosse that it sanctifieth the body of Christ and is greater then the body of Christ but the divine nature was greater then the humane and did sanctifie and dignifie the gift the humane nature or body of Christ and by this divine nature even the eternall spirit which supported him in his sufferings and by which he rose from the dead By that spirit he was born up and offered himself a sacrifice to God Heb. 9.14 He went to the crosse a sinner for us he bore our sins to the tree and was made sinne and a curse for us and dyed for our sins Psal 40 12. 1 Pet. 2.24 2 Cor 5.21 Rom. 4.25 but he was raised for our justification and being risen just and holy he then offered himselfe not spotted with our sinnes on him but a spotlesse Sacrifice without fault or spot to God Hebr. 9.14 This sacrifice was not offered here on earth the other high Priests did offer on earth they could but heare and lift up and wave before the Lord the offering and approach into a worldly Sanctuary But Jesus Christ appeared in the highest Heaven and there presented the vertue of his blood and offered his sacrifice Heb. 8.1.3 〈…〉 â—nd 9.11 12 14. This Sacrince of Christ was offered in the Heaven not to men or Angels but unto God In this businesse or Sacrifice offering he had not to deale with men though for men with God To God he offered the Sacrifice and with God it is accepted and hath prevailed that so there may be an offer and tender and application to men and a prevalency in all receivers chap. 7 8. and 9.12 14 So that all this well minded Mr. Garner is too short and limitting in his affirmation But let us fullfill his request and proceed to mind it a little further Heb. 9.28 So Christ was once offered to beare the sins of c. It is not certain that in this place the word beare the sinnes doth signifie to be counted the sinner and so to accept the imputation of them and beare the punishment due unto them of which is meant Isay 53.2.3 6 7. 2 Cor. 5.19 21. For so and in that sence he his owne selfe in his owne body bear our sins to the tree or on the tree 1 Pet. 2.24 and so in that respect he is said to have been made a curse for us Gal. 3.13 And this was before his refurection for our justification and so the offering or compleating of the offering mentioned in this chap. which offering is said to be to beare the sinnes of c. In which offering he is not said to be made a curse as he was when he hung upon the tree but a blessing A great high Priest of good things to come of which high Priesthood he treateth chap. 7. and 8. and this 9. chap. and that we may the better understand what bearing is here meant let us looke into the words and chap. consider the tipes here mentioned and the truth as it is found in Jesus First For the sacrifice besides that I have forenoted Vers 12.13 Note further that in the tipes were two Goates one that was slaine for a sin offering and the blood presented in the holy place and sprinkled on the mercy seat to make an attonement The truth of what is shadowed therein is found in Christ that beare our sinnes in his body to the tree and dyed for them and being risen hath presented the vertue of his blood in the holyes of holyes and so obtained eternall redemption and made an atonment for men Levit. 9. and 16. Heb. 9.12 13. 14. But we so sin against this goodnesse that we give God just cause to hold back all the streames of mercy from us by which we â—â—â—ht be instructed and drawne in to partake of this attonement and redemption and so in the tipes there was another Goate prepared not a dead but a live Goat that even after the attonement and reconciliation made in the holy place was to have their sinnes confessed over him yea all their trespasses and he did beare upon him all their iniquities into a land of Separation or not inhabited where no man dwelt to be charged with them Levit. 16.10.20.21 22. And is not the truth of this found in Jesus Christ our Lord that is risen for our justification and now at the right
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
dispense then he speakes untruly for though by and through be true and good words and included yet in him is the most proper tearme when wee speak of that in himselfe and so used by the Holy Ghost Iohn 1.4 1 Iohn 5.11 Rom. 3.24 Col. 1.19 and 2.3 9. But if he grant a redemption and life in this sense he overthroweth all he hath hitherto said if he deny it he denies the foundation laid by God in Sion to be such a foundation as may be for any that are not yet come in in the call of them a foundation for and of repentance faith c. or for any so coÌ„ming in to be built upon denieth him to be a dore of life for any not yet entered and the true Vine or Olive tree for any yet to be grafted in that are not in him already and so taketh away the key of knowledge from men and shuts the dore of life against them but if he mean it of the vertue and power of this redemption life in Christ in the fruites thereof inâ—dened to men as the preservation of their lives and mercies vouchsafed to lead to repentance Iohn 4.5 9. Act. 14 17. 17.26 27 Ro. 4.2 Then he saith right It 's most proper to say By or through for many enjoying these yet have not himselfe and so have not justification c. Iohn 1.5 9 10 11. But this sense holds not with his businesse nor after saying so that his meaning is of the redemption justification and salvation in Christ and which he is as it is given in or as he entereth and possesseth the hearts of such as in appearance of his grace are reconciled to God and so in abled to beleeve in him And this being his meaning his saying that IN doth properly signifie by and through doth give cause of suspition of ignorance and of errour First of Ignorance for this redemption Justification c. is not received in the receit of some discoveries or opperations only but in receit of himselfe The Scripture beareth witnesse of him and that which is in him Iohn 5.39 and so doth the holy Spirit also Iohn 15.26 1 Iohn 5.6 10. and the faith of the Spirits working looketh on him Zach. 12.10 Phil. 3.7 8 9. Beleeveth on him Iohn 3.36 and so receiveth him Iohn 1.12 and he even he himselfe is the Beleevers righteousnesse Jer. 23.6 and life Col. 3.4 made of God unto them whom he hath made in him wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 and so as life is in him and he is life and they that have him have life 1 Iohn 5.12 So beleevers have their life in him and in the very having of him Ephes 1.7 11. whence their whole confidence and rejoycing is in Christ Jesus Phil. 3.3 whence though by and through in this sense be true good and proper also yet in Christ is as proper yea more proper of the two Secondly of errour for in receit of this redemption besides the faith and hope in him which it effecteth it doth worke in the beleever in all his faculties powers and members melting and softening the heart renewing the disposition and conversation and so redeemeth and saveth from the polutions of the World the tyranny of Satan hardnesse of heart and rebellious lusts and brings up and unto love of brethren and works of adoration and mercy Ezek. 36.27 28. Tit. 2.11 12 13. In which also the beleevers faith is justified to be unfained and lively Iames 2.19 c But I hope Mr. Garner will not say this is their life and justification before God in which they glory and rest and approach to God in confidence on though that for which they are thankfull to God and though they may be said to have this in Christ because it is effected in them from his presence by spirit in them and that which is borne of the spirit is spirit yet this is properly said to be by and through Christ and so this interpretation of in Christ by him remaines darke and boubtfull 5. Why doth he say the words hold forth a reall c. enjoyment by those of whom the things are spoken what meaneth this Doth any deny that when the redemption of Christ c. is applicatively spoken of concerning those which have received the same that the so speaking doth not imply a real enjoyment by those spoken of no sure the opposed Treatise every where acknowledgeth it and bringeth forth more testimony for it then Ephes 1.7 11. as he also might have done but that proves nothing for his businesse for it was in him before they received it and there is more in them then they are partakers of in themselves though by faith they have it in them and so his saying a reall glorious and sure enjoyment which they have of redemption Justification and salvation in Christ is good and true of beleevers if understood of having it by faith in Christ But if this reall glorious and sure enjoyment in Christ be understood according to his drift to confound the distinction and as he expresseth and explaineth himselfe page 10. and the three last lines which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ then his saying is not Scripture-like nor savouring of the spirit by which the Apostle speake who acknowledgeth all fulnesse of redemption justification and life in Christ that by faith they had all in him and were compleat in him but in respect of a glorious enjoyment and participation in themselves they have not only confessed their life hid with God in Christ Col. 3.3 But that they had not yet attained Phil. 3.12 13 that though Sonnes yet it did not appeare they say not what wee are but what wee shall bee 1 John 2.2 And that they were carnall and though the spirit alive yet the body dead and that they had the first fruites of the spirit and waited for the redemption of their bodies Rom. 7 14 15 24 25. 8 2.10 23 such high flowne speeches of glorious partaking in themselves of all that is in Christ for them would more beleeve such as Himmeneu Philletus that say the resurrection is past all ready they enjoy all to be enjoyed 2 Tim. 2.18 But to passe by his saying in this sense What if the redemption Justification and salvation in Christ be spoken of Christ as it is in him and prepared by him for men and he and his preparation spoken of and men spoken to as Prov. 9.1 5. Mat. 22.1 7 John 1 4 11. and 3.16 17. what doth it signifie and hold forth then Doth it not signifie good will and rich provision in him and set forth him a light salvation and life that men might repent and come to him and have life doth not all the Scripture quoted to this end bear witnesse to this and doth not the opposed Treatise testifie the same and is not this that
distinction I say is faulted and cryed downe as a fiction and subtilty in which it seems if that be proved true they are convinced and among the residue one that opposeth the same distinction is Mr. Robert Garner with the approbation of Master Hanzard Knols to whom as pertaining to what I have writ in the testification of truth of 1 Tim. 2.6 and Heb. 2.9 According to the sense the words themselves import I desire in love and meeknesse to returne answer to as much of his Treatise as concerneth that Treatise of mine and so whereas in his first Treatise called Mysteries unvailed pag. 1 Though he use not my phrase which I yet passe over he includes me usually to propound a certaine Distinction as the ground of what I pretend to prove which is not true for it was used to cleare the businesse for right stateing the question which is after proved and this is also so said to be both in the Epistle and Treatise Page 2. After he had expressed the Distinction right as I writ First There is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men Secondly A Redemption Reconciliation and Salvation wrought by his Spirit in men to God then he wrongeth me and saith falsely including me to call the former A reconciling of God to men c. for I have no where so called it it is not my tearme and though I conceive it not fully a proper saying yet I so farre reverence the Doctrine of the Church of England that saith Article 2. One Christ very God and very Man who truly suffered was crucified dead and buried to reconcile his Father to us c. And something agreeing to this may be understood Psal 85.10.11 that I reprove it not But the Tearme not being mine I take the charge of it on me as a falshood and so leave it 3 Againe Page 2. He peremptorily affirmeth that the Scripture warranteth no such distinction in their sense now sure the sense is as the words are And can a man of his reading and understanding be so ignorant of the Scripture as not to find it there or so rash as boldly to deny what every understanding reader may plentifully find there as to instance some places Prov. 9.1 2 3 4 6. Wisedome hath builded her house shee hath hewen out her seven Pillars shee hath killed her Killing shee hath mingled her wine shee hath also furnished her Table shee hath sent forth her maydens shee cryeth in the highest places of the City Who so is simple let him come in hither and as for him that wanteth understanding she saith to him Come eat of my bread and drinke of the wine that I have mingled forsake the foolish and live c. Mind this well Is not Christ that dyed for our sinnes and rose for our justification and offered himself in sacrifice to God for us the Killing the good meat the bread of life prepared to be eaten for eternall life Joh. 6.48.50.53.54.55.63 Is not the holy Spirit hee hath received in the man and for men to send sorth in the meanes in words and ordinances to men the wine he hath prepared to be drunk in for eternall life Psal 68.18 Isay 55.1.3.4 Ioh. 6.55.56 was not the New Testament and promise of Spirit ratified by his bloud Heb. 9.15 16. And as he is in some sort testified in his workes so he is plentifully set forth in his Word and Ordinances and so the Table furnished Prov. 22.21 And is not here a reall and true provision A rich store not lesse then a redemption reconciliation and salvation of our nature in the Sonne of God and for men even the worst of men not yet called and to be after called And is it in any before by the heavenly call they be prevailed with to come in and eat thereof and then is not the provision larger then the receit And doth not Wisdome the provision being made both send her maydens and by spirit go her selfe in and with them and call even the worst of men as by comparing this with Prov. 1.22 23. appeares and that not equivocally but in earnest to turne and come and eat and surely of nothing but what Wisdome had really prepared for them Yea though some refuse to turne and come and are therefore put by and eat not Prov. 1.24 c. Can you reade this Scripture and not acknowledge the truth of the distinction and that the former is larger then the latter But to proceed Matth. 22 2 3 4 5 6 7. The Kingdome of Heaven is like unto a certaine King which made a marriage for his sonne and sent forth his servants to call them that were bidden to the wedding and they would not come Againe he sent forth other servants saying Tell them which are bidden Behold I have prepared my Dinner my oxen and my fatlings are killed and all things are ready come unto the marriage but they all made light of it c. Is not there the same with that in Prov. 9. A rich provision is it not larger then the receit and set forth and affirmed ready for such as yet had it not and are they not on that ground called and envited yet they come not then nor after for even for their refusall they were slaine Now I hope Mr. Garner will not say the second time There was nothing prepared and ready for them that in comming they might have had and eaten And is not the truth of the distinction here appearing And that the former part is larger then the latter in receit But I proceed Heb. 5 9. And being made perfect hee became or was made the Author of eternall salvation to all them that obey him Mind this well Is it not here affirmed of Christ 1. That hee was made perfect 2. That being made perfect hee was made the Author of eternall salvation And 3. That hee is the Author of eternall salvation unto all them that obey him Consider all these three as the Scripture sets them before us And so 1. For the first Was he ever at any time unperfect surely in himselfe in his owne person This Son of God that is the Christ he was perfect from all eternity Prov. 8.22 The Lord possessed him in the beginning of his way before his workes of old 23. He was set up from ever lasting from the beginning or ever the earth was c. 26. Before the hils was he brought forth c. when he gave the decrees he was by him as one brought up and was daily his delight rejoycing ever before him Coloss 1.15 The Image of the invisible God the first borne of every creature Philip. 2 6. Who being in the form of God thought it not robbery to be equal with God Joh. 17.5 Glorified with his Fathers owne selfe before the world was So that in and for himselfe he was perfect in highest degree of perfection and so might himselfe without any of us
have abode in that glory Ioh. 12.24 But in this his glory and glorious perfection abiding and not laying it aside and becomming lower he could not be for mankind that was fallen into sinne and under death a perfect JESUS a perfect Propitiation peace righteousnesse and perfect Lord Saviour and helper of mankinde which he must certainly bee or else he cannot be the author of eternall salvation That he might be perfect then in regard of us it was necessary that he be made flesh in our very nature that so the nature that sinneth might suffer John 1.14 Rom. 8.3 yea in our nature as fallen and so submitted to infirmities and mortallity even to the flesh and blood that he might dye Heb. 2.14 And that hee be in this our nature subjected to infirmities as a publike maâ— and surely in the same obligation with us and so under the Law under which wee were fallen That so our debt may be his and he be found under the guilt of our sinnes Gal. 4.4.5 And being thus found as a surety a servant and under the Law for us that God the Father passe by us and call him to an account for our debt and charge him with our sinnes Isay 53.6.2 Cor. 5.19 And he must own this charge and imputation and confesse also Heb 10.5 9. Psal 40 7.12 And that our sinnes being charged on him and he accepting the charge he also undergoe the sentence and so dyed for our sinnes for without shedding of blood there is no remission of sinnes 1 Pet 2.24 and 3 18. Heb 9 22. And yet that he may be perfect for us it is necessary that he rise from the dead acquit of all our sinne and a victory over our death that as mercy and truth are met and righteousnesse and peace doe kisse in his Death So truth may spring out of the earth in his resurrection for our justification Psal 85.10 11. Rom 4 25. For if Christ be not raised our faith is vain we are yet in our sinnes 1 Cor. 15.17 And now he is so risen yet there is still more to be done by him necessary that he might be a perfect Saviour namely That by the eternall spirit he ascend into the highest Heaven even the holy of holiest and there appeare before God for us and present at the propitiatory or mercy seat and bosome of the Father the vertue of his blood shed He being now risen and so offer to him his own risen and holy body a spotlesse sacrifice a price a ransome for those for whom he dyed that so thereby he may obtain and procure of his Father 1. A right of Lordship over us all 1. That wee may be his by purchase and he have the power and authority over us to dispose of us and judge us 1 Tim. 2.6 Rom. 14.9 2. Eternall redemption of our nature in himself as the publick man and for men and receive eternall life in our nature in the man and for men that he may have it to bestow Heb. 9.12 14. 1 John 5.11 3. The use of meanes and sending forth of his Spirit in that meanes whereby men might be enlightned in some knowledge of his goodnesse and have some participation of his mercyes that they might thereby be admonished and reproved and instructed to repentance and seeking of him and so come in to him for life Psal 68.18 John 1.4 5 9 Act. 14.17 and 17 26 27 30 31. Rom. 2.4 Iohn 1.7 and 20.31 for as wee in our particular persons as individualls could not have partaked of the misery we fell in too in the fall of the first publick man had their been no medium by propogation for encrease to come forth of him so neither could any of mankinde in any of their particular persons partake of that blessed restoration and eternall life obtained and received in the nature of and for mankind in and by the second publick man if there be no Spirituall medium to call and regenerate men that they may come into him But he having gon through and done all first mentioned and now obtained all this latter mentioned he is made perfect and become perfect and so as it is said of him Luke 24.26 46. ought not Christ to have suffered these things and to enter into his glory thus it is writen and thus it behooved Christ to suffer and to rise from the dead the third day and that repentance and remission of sinns should be preached in his name among all nations so it is said even of God the Father Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many sonns unto glory to make the Captaine of their salvation perfect through sufferings suitable to which it is said of Christ himself Heb 5.8 Though he was a sonne yet learned he Obedience by the things which he suffered as I understand he tooke occasion to shew forth obedience by the things which he suffered and so was made perfect yea perfect in the highest degree of perfection though not while he was suffering yet by and through sufferings not in one thing only suffered but the things which hee suffered his sufferings for had he not had our nature subjected to humane infirmities and that made under the law for us he could not have dyed for us and then truth and mercy could not have mett righteousnesse and peace could not have kissed on our behalfe Heb. 2.14 Psal 85.10 And had he not dyed for our sinns he could not have risen Just on our behalfe and for our Justification and so truth could not have sprung out of the earth that we might participate Rom. 4 25. Psal 85.11 and had he nor so risen for our Iustification he could not have ascended into the Heavens to present the vertue of his blood and offer himself a sacrifice a price and ransom to God for us he had not then had wherewith to prevaile with God to take sinne out of the way with all that was contrary to us that mercy might be shewne and righteousnesse looke downe from Heaven on us Heb. 1.3 Col. 2.14 15. to purchase us into his dispose Rom. 149. To obtain eternall redemption and receive eternall life in our nature for men that he might have it to bestow Heb. 9.12 to procure meanes and spirit to be sent to call and draw us Iohn 16.7 Psal 68.18 nor had he had wherewith by spirit to take sinne out of our conscience and to purge our nature Heb. 9.14 for which cause he had his body given him and hath done the will of the Father Heb. 10.5 10 and so through suffering in our nature for us and in the same nature raised presenting the nature of his sufferings and offering himselfe a sacrifice unto God he is made perfect or become perfect A perfect Saviour Propitiation righteousnesse A Lord able to save and able to destroy and here is our businesse sure distinct and here is a reconciliation and salvation in our nature dispensable
when they turned aside they came neerer to truth and had before been seeming servants to him who by this mans doctrine was but a seeming Lord to them whose heart trembles not at this But he will helpe it with comparing it with the Epistle of Iude let that therefore be also veiwed doth not Iude mind them of the faith of the common salvation and tels them of some that turned not a seeming or shew but the grace of our God into wontonnesse and denying the only Lord God and our Lord Jesus Christ Iude 2 3 4 doth he not professe for their admonition even therefore to put them in remembrance though they once knew this how that the Lord having saved the people out of the land of Aegypt afterwards destroyed those that beleeved not Jude 5. Doth not Jâ—â—â— here point the Christians to the remembrance of Gods dearing with Israel of old as Peter about their Teachers to the Prophets of old And was not this deliverance out of Aegypt a â—ipe of Gods now bringing men out of the darknesse and fellowship of the world to fellowship with his people which is somthing above that Mr. Garner opposeth and is not that deliverance called a redeeming them Deu. 15.15 and. 25.8 and 24.18 and buying them Peu 32.6 16. a saving Psal 109.8 15. so that here were a people redeemed bought saved yet many of them for their unbeleef afterwards destroyed and this writ for our admonition who is that which is so bold to give the holy Ghost the lye say they were not really redeemed bought saved but only seemingly so they perished really in the first overthrow but seemingly afterward now that men were once alive in Adam fell truly into the power of the first death but are in no sort truly made alive by Jesus so cannot be twise dead indeed but once really and the other is seemingly How thinkes any they shall perish in a second death for denying a seeming Lord a seeming redemption forsaking a seeming life in a seeming profession who like M. Garner to paint out these things in fine words yea in his conceit he hath so coloured and garnished these texts with his device that every understanding Reader shall see no other but take this his forgery to be as he professeth it to be even the mind of God not only in this but in many other Scriptures as he saith page 163. so that where the holy Ghost speaks not of mans goodnesse or works in purging or sanctifying themselves but of his own goodnes in the gift of his Son and of his Sons blood in the vertue thereof that had made a purgation for them prevailed for means to work purgation in them and sent his gracious spirit in the meanes with some prevailing effecacies to set forth the greatnesse of their sinne and the justnesse of their judgement like that Ezek. 24 23. that slight such grace despite such a spirit and ill require such goodnesse 2 Peter 1.9 Heb. 10.29 30. all this gracious workes of Father Sonne and holy Spirit he conceives must be taken for counterfeits and seemings also and who will be charged with hypocrisie here so that the evill of men in departing from the faith is their departure from hipocrysie whereas the Holy Ghost chargeth them with hypocrysie in their wayes when they are departed 1 Tim. 4.1 2 3 4 now he that dares thus deal with the Scripture pretend the originall put words for text that are none make seemings of truth and adde too and change the sayings of the Holy Ghost and call his own sayings the mind of God what error may not he this way bring in if beleeved But who that is wise will credit him that so dealeth with the Scripture VII I might note his intimation of difficultie in the plain sayings of the Gospell page 47.77 which when they speak of the foundation and first beginning of the Gospell are all plain and easie as they are now set forth as the Holy Ghost justifieth Pro. 8.6 7 8 Heare for I will speake of excellent things and the opening of my lips right things for my mouth shall speak truth and wickednesse abomination to my lips all the words of my mouth in righteousnesse nothing froward or perverse in them they are all plain to him that understandeth and wright to them that find knowledge and chapter 22.20 21. Have not I written to thee excellent things in counsell knowledge note the end that I might make thee know the certainty of the words of truth and that thou mights answer the words of truth to them that send to thee Surely had Mr. Garner beleeved this testimony he would not have conceited so many impossibilities of truth and absurdities in the plain sayings of Scripture and under pretense of difficulties have so wrested altered and added to them to make them right to his seeming but it may be he will deny all this and say he hath denied no truth though he have often but onely sound out fitter words to expresse it but for that note Eccles 12.10 The Preacher sought to find out acceptable words note here words acceptable and pleasing to God and profitable and safe for men to vent and receive the mind of God in and what are they marke and that which was written up ight words of truth Where is he that can find us out more acceptable words to tell us the mind of God in or that will plead difficultie in his words in the beginning of the Gospell that he may help us with plainer words to give the sense wil such a one reply that in 2 Pet. 3 16. many things hard to be understood which they that are unlearned unstable wrest as they do all the other Scriptures to their own destruction Let such a one again mind this very place whithout colouring or wresting or glossing he may see 1. That the spirit by Peter speakes not here by things of the beginning of the Gospell of Christ neither what Christ hath compleated in his own body for men not what by spirituall opperation he workes and dispenseth heere in beleeving men But of the second comming of Christ to restore all things and so of the new Heaven and new Earth of which things Paul writ to these Hebrewes Heb. 2.5 8. and 12.26 27 28. and so in all his other Epistles in one place or other 2. That he speaketh not of all or any whole Epistle of Paul but only of some of his sayings about these things the comming and Kingdome of Christ c. and of these things he saith not all but as some Translators many some certain things are hard to be understood 3. That he saith not that the manner of his writing nor that the sayings but some things in those sayings are hard to be understood now this is commonly known a saying may be plain and easily understood what is said and yet somthing spoken in that saying above our knowledge especially in promises of this
2.5 Luke 13 6 9. Esay 53 12. And for the taking away of their sins are all men beholding to Christ yea this may bee often done even for some that have sinned deeply and though crying in their distresse yet their heart not upright with him And they may come after for provoking him that so oft forgave and tooke away wrath to be abhorred See this express Psal 78 37 38 c. Numb 14 17 20. And the more and ofter Christ hath so taken sin out of the way and removed wrath from men the more are they engaged to seeke and submit to Jesus Christ nor can all Mr. Garners glorious words free them from that engagement Secondly For having fitnesse power and readinesse to take away sin even out of the consciences and nature of men and so to be ordained and set apart as the Hee and the only He that both can and will do it in all that in beleeving come to him and is so set forth and pointed out that men might know where to seeke and find this and this also is Jesus Christ the Lambe of God by reason of what he hath suffered and done and received He is the Atonement and propitiation for our sins even when we beleeve not Rom. 3 24 and 5 18. 1 Joh. 2.2 and set forth also to be a Propitiation which sure he is before set forth through faith in the blood to declare his righteousnesse for remission c. Rom. 3.25 26. And so there is blessing in him for all Nations so as who ever of them though ungodly are by his grace drawne in to beleeve on him that justifies the ungodly he receives remission c. Act. 10 43-46 Rom. 4.5 And so is he set forth The Lambe of God which c. But now here is to be noted that as Jesus both so hath in the two former respects taken taketh away the sin of the world and likewise both is and is set forth the Propitiation for their sins that hath propiated yea even the Propitiation through faith in his blood able ready to take sin out of the cōscience and nature of all that by his goodnesse come in to him in beleeving on him Act. 10.43 even so also this is noted and that also upon the very same ground 1. That those who by all this goodnesse of God in through Christ and by all these engagements vnto Christ by what hee hath done for them and doth to them and hath to bestow on them are not and will not be drawne from their own wayes to him but loving darknesse rather then light remaine impenitent and unbeleeving so they remain still under guilt of sin in conscience Joh. 16.8 9. Under condemnation Ioh. 3.18 19. Under wrath and cannot see life Ioh. 3.36 and therefore under sin and condemnation and wrath and cannot see life even because by all this light and mercy shewne they have not been prevailed with to beleeve on his Name Ioh. 3.18.36 16.8 and so they remaine of the world still lying in wickednesse 1 Iohn 5.19 2. That such as are overcome by his Spirit in the appearance of his so great grace to beleeve on him they though ungodly of the world and sinners when they are comming in to him yet being prevailed with to come in beleeving on him he forgiveth justifieth washeth with the vertue of his blood from the sins of the world and so enableth them to receive remission of sins and to depend on him for eternall life Rom. 4.5.22.25 5 1-6 8-10 Act. 10.43 And so in all and every respect hee is most truly called The Lambe of God which taketh away the sinne of the world or sins of the world But now this is to be farther noted That so many as are by his grace brought in to beleeve on him and so united to him as they are clensed from the sin of the world and begin to partake of the Divine Nature being borne from above and so washed 2 Pet. 1.2 3. Joh. 3.3.5 even so though they be still in the world yet they are not of the world nor according to the account of God and those taught of God now reckoned of the world Ioh. 15.19 17.14 but brought out from the power of darknesse and Satan Act. 26.18 Coloss 1.13 in which before they were and the world still lyeth 1 Joh. 5.19 But these are now borne of God sons of God Ioh. 1.12 13. Gal. 3.26 The seed of Abraham the heires and Israel of God Gal 3.29 6.16 Yea Sion Jerusalem a people chosen out of the world Joh. 15.19 1 Pet. 2 9 not the world But now these while in this life however justified in conscience and spirit made alive for righteousnesse sake and their persons as they are one with Christ and partake of the Divine Nature are sons of God presented in and through Christ spotlesse before God and so delighted in yet as they still carry old Adam about them and so have still the flesh in which dwels no good thing but an evill inclination anoying with its sinfull lusts which God approveth or justifieth not so by reason hereof and the temptations of the world and Satan it so falls out that even beleevers in many things offend All and sometimes some more grievously Rom. 7.15.24 Iames 3 1 2. 1 Ioh. 1.9 10 1 Cor. 5. So that though in spirit and in respect of their union with Christ and state of son-ship and being reckoned after him and so justified yet in respect and the evils of their wayes with which God is not pleased nor doth justifie but testifie displeasure against they need still to have their feet washed and their wayes healed and so their evils and sins to bee still taken away till they and all that which concerneth them be perfected Psal 138.8 Joh. 13.10 Rom. 7.14.24 And on this ground of the former done it is beleeved Isa 26.12 and prayed for Psal 85 4-6 And this doth Jesus Christ by his everliving to entercede for such Heb. 7.25 And by vertue of the spirituall application and sprinkling of the vertue of his blood Heb. 9.12.13 14. 12.24 1 Joh. 1.7 Now as these in whom he doth this are not the world but his Church and peculiar people so this worke is not expressed in those tearmes Taking away the sinnes of the world But the sanctifying purging or taking away the sinnes of the people Hebr 13.12 2.17 Tit. 2.14 And The washing and cleansing of his Church that in due season hee may present it as spotlesse to himselfe as hee now presents it in himselfe to his Father Eph. 5.26 27. And of this sort is that Isa 6.7 Rom. 11.27 and so not serving for Mr. Garners ill purpose ☞ 1. 10. The word Not Imputing 2 Cor. 5.19 where it is said God was in Christ reconciling the world unto himselfe not imputing their trespasses to them This he makes all one and the same with Psal 32.1 2. Blessed is he whose transgression is
forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and in whose spirit there is no guile which latter expression not mentioned by Paul two other are put in for it namely Imputeth righteousnesse and will not impute sin Rom. 4.6 7 8. All the same saith Mr. Garner with that 2 Cor. 5.19 in pages 116 117. But on what ground Is it any where said The world beleeveth on him that justifieth the ungodly or that God imputeth righteousnesse to the world or that there is no guile in the spirit of the world or that God will not impute sin to the world or blessed is the world c. All which is affirmed of those mentioned Psal 32.1 2. Rom. 4 4-8 Sure hee that could treate so of the time of which this was spoken might also have seene it spoken of the first Judgement that was to come on mankind in which God went to Judgement with his Sonne and was imputing to and charging on him and not on the world their trespasses and on that gound will impute sin to the world for not beleeving on and submitting to him John 3.17 18. But enough of this and remaining yet unanswered in the opposed Treatise Chap. 13. page 66 67. as also in shewing his forced sense on the words Taketh away sin in John 1.29 yea and what will Mr. Garner say of such as have their sins freely forgiven and yet afterwards both charged with sinne and condemned for it Matth. 18.23 to 35. I hope he will not say It was such a forgivenesse as is mentioned Psal 32.1 2. Rom. 4.5 6 7. 11 The word Love in John 3.16 God so loved the world that he gave his only begotten Sonne This saith he is the everlasting powerfull quickning pardoning and saving love of God in his Sonne pag. 78. and had he gone no farther I would have endevoured to take it but he addes Drawing everlasting love of God to them yea he makes it the same with that he had said before that the world should be accounted the people of God and obtaine remission of sins and salvation by the death of Christ to which hee abusively quoteth many places of Scripture not one of them saying for page 75. For answer to him first let the Text be read Joh. 3.16 where the words are not That God so loved the world that he gave his only begotten Son that the world should not perish but have everlasting life This is Mr. Garners doctrine not Christ his Doctrine or saying but Christ his saying is God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him where is a Distribution sure Whosoever of the world beleeveth in him should not perish but have everlasting life And then it followes vers 17. For God sent not his Sonne into the world to condemne the world but that the world through him might bee saved now his first being sent and comming into the world was not only to dye and rise and offer sacrifice but also to beare witnesse of the truth to preach the Gospell of peace and that to this end that all through him might beleeve and be saved yea even those who for not believing were not eternally saved John 14-7 10.11 5 34-40 12.46 47 48-50 And those that through beleeving on him partake of this special salvation were chosen out of the world and not reckoned of the world John 1.12 13. 15-19 17.14 And the residue remaining in unbeliefe were reckoned the world still and so it followes here in the Distribution vers 18. Hee that believeth on him is not condemned as the world is 1 Joh. 5.19 But he that beleeveth not is condemned already because he believed not on the Name of the only begotten Sonne of God now marke the explication of the condemnation of the unbeleevers who are still reckoned The world vers 19. And this is the condemnation that light is come into the world and is not this Christ and the Gospell and love light and mercy held forth there through as vers 14 15. chap 1457. 9.10.11 And men loved darknesse rather then light c. Now let Mr. Garner view his charge on others page 76 77. and say Who wrangles with God and questions the wisdom of the Holy Ghost for speaking to us after another manner Doth not he that chargeth his sayings and expressions with errour absurdities and falshood and presumes to put independant senses on his words and after his phrases and teach him how to speake And why should any of us so do But secondly let this also be noted that though God be love it selfe and so love in him is infinite glorious c. yet no love proceeds from him to nor can be said to love any of fallen mankind but in the gift of his Son and through his Son And whom in that gift of his Sonne and through him God is said so to love as to doe them good and that set forth for our example we may see Matth. 5 44. to 48. Whence when men by his goodnesse shewne and meanes used by Christ doe not come in to beleeve and submit to him but take offence and stumble at and rebell against him They are said to fight against him without a cause for his love to be his adversaries to reward him evill for good and hatred for his love Psal 109 3.4 5. And when for contempt of and rebelling against his love in the fruits thereof he saith where their wickednesse is found there I hated them and I will love them no more Hosea 9 15. Oh how crosse is this to Mr. Garners sense And yet thirdly we might note the Distinction and difference in the streamings of Gods love betweene his love of the world of mankind and his love of his only begotten Sonne that hath done his will for mankind and how of those that believe in Christ that he loveth them as he loveth his Son But hee is no where said to love the world as he loves his Sonne but enough that remaineth yet unanswered by Mr. Garner and may discover his forced sense upon this place and cleare all his quotations from siding with him is already shewne in the opposed Treatise chap. 15. pag. 89 to 94. Though Mr. Garner plead never so much for wicked men to make them beleeve their sins are not against much lesse ill requitals of such love ☞ 1. 12 The word Reconciliation or Propitation or Atonement and the like of pardon or purgation 2 Cor. 5.19 Reconciliation here in these words where it is said God was in Christ reconciling c. Is saith Mr. Garner no lesse then Remission of all their sinnes through faith in Christ then making them the righteousnesse of God by Iesus Christ page 116. giving them remission of sinnes and putting them in a condition of perfect righteousnesse and true blessednesse through faith in Christ wrought in them by the power of God in the ministry of reconciliation No
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
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
his but having delivered him up for us all it is not said how shall he not deliver up all things for us but as he said if he give him to us who was delivered for us and is wisdome righteousnesse c. how saith the text shall he not with him in giving him freely give us all things which makes nothing for Mr. W. his Reason 2. His next reason is answered in the Treatise opposed and in reply to Mr. G. It s no where said that the world hath Redemption through his blood nor that God will not impute sin to the world though Mr. T. W. take liberty to confound and limit generall propositions with speciall applications and to blot out difference between present preterperfect and future tense here and else where 3. His third Reason is dubious and forceleffe and answered in the Treatise opposed and in reply to Mr. Garner about the word Advocate 4. His fourth Reason is grounded upon an oversight of the change of person in the Apostles speeches from verse 14 to 21 in 2 Cor. 5. and mis conception of the word might as is shewn in reply to Mr. Garner about that word 5. His fifth Reason hath an equivocation in the words hath reconciled which should be hath wrought reconciliation in his own body or reconciled the nature of mankind in himselfe for all mon and then his consequence is not true of all men nor doth a Peter 1.3 speake of any more then the then Beleevers yea in those words not of all them as the next verses the change of persons shew and so prove not Mr. Garners sayings at all 6. For his sixt reason I forbeare to note what appeares in it I desire to deale reverently with him and not to provoke him for Christ by his death resurrection and Sacrifice hath purchaced all men of God and wrought reconciliation in their nature in himselfe for them and doth use meanes that it might be applied to them which if they persit in rebellious resusing and when he opens their eyes will not see their saying if he give them up and doe no more he is but a halfe Saviour will neither helpe themselves nor hurt him 7. His seventh reason is grounded on a slander as is fore shown and built up with queries to which answer enough is both in the Treatise and in the reply to Mr. Garner and all the world being Christs out of which those that are chosen in the heavenly call to him are his peculiar and have his Spirit I marvell at his passages in this businesse as if some were his peculiar before they have his Spirit and after shall have or as if the greatest number of men were their own as evill men say Psal 12. for if they be Gods and not their own then they are Christs also and that by vertue of his ransome Psal 26.9 That which he saith is the second ground of T. M. proof is A distinction between a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for Beleevers this T. M. disclaimes and marvels thaâ— so learned a man and profest Divine professing the examination of my Book should under his hand affirme such a thing For 1. I was about the first distinction still and comming to treat of the second branch the redemption reconciliation and salvation which by his Spirit discovering and applying the former he worketh in men I mentioned how he was fitted for it and how he proceedeth to effect it in which I shewed how the Scripture sheweth a common salvation in which also there is a witnesse and tender to draw men toward the speciall and so that their is a speciall falvation in all which I spake not of purchase but dispensation which Mr. T. W. could not but see and why he hath altered the businesse and misreported my sayings let the reader judge 2. I doe not conceive so grosly carnally and scantily of Christ as if he were not the Saviour and author of salvation but only a purchaser of it only a bargain maker with God a purchaser of some things for the Father to give to another I beleeve him so to have purchased as to have all into his dispose so as he hath power to forgive sinnes and to give eternall life and is able to save and able to destroy yea the Father doth nothing without him but whatsoever the Father doth the Son doth the same and God would have all men honour the Son as they honour the Father Mat. 9. John 5. 3. This second of his reported my grounds being his own framed position to answer it is meet himselfe deale with it and not I whom it concernes not and what concerneth this businesse of mine is already fully and largly answered in the Treatise which became him to have answered and not to flye that and frame prositions and objections as him best liketh and as he conceives his reasons might best answer and yet there is still farther answer to all he saith in this Reply to Mr. Garner in the first part on Hebrewes 5.9 1. As for the common salvation mentioned Jud. 3. though I but quoted the place after this saying The faith of this common salvation is as the oppening the doore to the speciall Text p. 11. And so gave no occasion of his if salvation be taken in a speciall sense for I desire not to take any part of the salvation wrought by Christ in his own body or extended by vertue thereof to men in a carnall sense but spiritually in regard of the salvation because it comes from the Lord the quickning Spirit and hath evidence and motives in it to spirituall good even that part of it which is in preservation of the old creation how much more that which exceeds and hath its ends and tendancy towards eternall life though it be not eternall life which is the speciall but what salvation is meant Jud. 3. whether the common in beleefe whereof the speciall is received or the speciall only I have the Reader for answer to consider what is said Jud. 4 5. of the types some destroyed after saved and for the sanctification c. mentioned consider Heb. 10.19 for whom surely he prayed and was as dilligent as for these other Reply I make not least I should occasion his zeale to become fury As for his affirming the salvation no larger then the faith and because the faith of the salvation is not given to all therefore the salvation was no farther common then to them that had it His undertaking to be a Minister of the Gospell to many nigh Rutland Lincolne shire and Yermouth who at that time had not that faith given them doth confute his saying though one might also say there is more in the salvation wrought by Christ both common and speciall then any words in doctrine can fully set forth without divine Spirit to discover or will be fully manifested till no more need of such mediums to see
not be as their Fathers A stubborn and rebellious generation c. Now if any with a brazen face would say Might here had the force of an absolute certainty the sequele in both places will prove him false for they did not all so but to come to the very Text thus by him abused Joh. 3 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Here if Might have the force of an absolute certainty the world shall certainly be eternally saved or otherwise then in and by himselfe ransomed and preserved and means used that they might repent beleeve and so be saved How is that true our Saviour saith of the same world distributed into parts verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already c. vers 19 36. Where were Mr. Knowles and Mr. Garners eyes that durst presume to force such a contradictory sonse on this place But let us see this very word Might in this Evangelist and and take the interpretation from our Saviours own mouth Joh. 5 32 33 34 There is another that beareth witnesse of mee c. now did not John beare witnesse of the light that all men through him might beleeve Joh. 1.7 And are not here many of them to whom he did beare witnesse that did not beleeve Besides our Saviour in this John 5 farther instiucting and teaching these Jewes Doth he not say expressely vers 34. These things I say that Jee might be saved behold the same word that is in Iohn 3.17 and yet doth he not say to the same Jewes Ioh. 5.40 Yee will not come to me that yee might have life Oh how contrary is the mind and exposition of Christ to the mind and exposition of Mr. Garner whose corrupt sense is of ill consequence viz. 8. The words Gave Give Send Sent Joh. 3.16 17. we are every where in Scripture speaking of this businesse saith he pag. 79. To understand therein the everlasting blessednesse and salvation of those for whom God Gave Sent c. This is so contrary to Scripture and truth that nothing need be said thereof the next verses 18 19.36 confuting it 1 Cor. 6.8 Mark 12 2.8 and Joh. 6.32 My Father giveth you the true bread from heaven And what was this lesse then that John 3.16 17. and yet they mist that everlasting blessednesse c. Iohn 6.66 ☞ 1. 9. The words Taketh away in Joh. 1.29 Taketh away the sinne of the world Here and else-where he saith the words Taketh away is Hee certainly fully freely powerfully and for ever taketh them away and this in some sense might stand but he stops not here but proceedeth and saith it signifieth a perfect powerfull absolute and compleat removeall and that for ever yea of the dominion lordship merit wages power and strength of sinne so as the one or the other shall never returne any more yea so as makes to the perfection and salvation of those from whom hee taketh them away c. pages 66 67 68. Are not here glorious and high words Are his own sinnes thus taken away thinke you what ever they may be hereafter Is he already so much freer then the Apostles were in their times Ro. 7.15.24 and 8.1 2 23. Jam. 4. ◠1 Joh. 1 7 8 9. But let the businesse be weighed in the Ballance of the Sanctuary Taketh away both in Scripture and common use of speech may be truly and rightly understood 1. Of one that hath taken sinne out of the way 2. Of one that doth it that is ordained to and able for it and will do it in all them that come to him 3. Of one that hath done it in all that have come in to him And in all these senses it is meant of Jesus Christ First For Taking out of the way We have two things to note how sinne lyeth in the way between God and men to make a separation and so to stop the passages and make it impassible either for the mercies of God to bee extended to men or for mens approach to God And these are 1. That great offence of our first Father Adam by which sinne entred into the world and death by sin so as all have sinned and in their receiving of their being from him are guilty of and defiled with and under the power of sin and so subject to Law and Death Rom. 5.12.18 19 And the truth of God necessitates his Death and his Justice necessitates his suffering the curse and till both bee done and overcome there can no mercy bee shewne to men nor is there any passage open for their approach to God The Winter abides for impassibility of the way Heb. 9.22 Now Jesus Christ as a publike man in the nature and stead of all being manifested to take away our sins and being made a curse for us and in rising Just and a Conquerour offering himselfe a sacrifice to God hath done this work fulfilled truth and satisfie Justice and so mercy and truth meet and truth is sprung out of the earth and hee hath abolished death removed out of the way that which was contrary to us opened a gate to life procured mercy to be shewed us so as the Winter is past the way passible and righteousnesse flows down from heaven 1 Joh. 3.5.6 Psal 85.10.11 2 Tim. 1.9 Cant. 2.11 Psal 136. and 145. So far are all men indebted to Jesus Christ for so taking sn out of the way that mercies are shewne them through him and a gate opened that they might enter Psal 75.3 Rom. 14.9 which might move to submit to him Though Mr. Garner by denying this teach the greatest part of men to deny the Lord that bought them 2. This Doore opened through Christ and these mercies extended testifying of him and calling to him Act. 14 17. and 17.24.28 Rom. 2.4 God being well pleased in his Son and delighting in him lookes downe from heaven upon the sons of men to see if there bee any that by all this his goodnesse extended will understand and seeke after him but alas men comming to understanding and the light of his mercies shining on them they yet abide in darknesse impenitencie and unbeliefe hardning their hearts against his mercies c. Psal 14. and 53. with Rom. 3 10.19 And this most properly is called The sinne of the world John 1.4 5-10 11. 1 Joh. 5.19 And its terrible to persist therein Psal 68.18.21 For this provokes more highly then the former so as from the love God beares to his Son it would stop all continuance of mercies and meanes and cause the shutting of the doore to repentance and life but that even this Jesus against whom they so sin doth mediate for them by vertue of his sacrifice and takes this sin also out of the way that hee procures lengthening the dayes of his patience and continuace of mercies and meanes with some strife of spirit to them 1 Tim.