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.
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
against which the opposer fighteth and for that cause faulteth the distinction But if he be sure of truth on his side then 6. Why doth he not set down his saying plainly why shunnes he the light and seeks to carry away his oppinion in the darke Why saith he not plainly the death resurrection and sacrifice of Christ the preparation of redemption propitiation Justification and life in him and the mentioning and setting it forth in the Gospell and calling men thereto is for no more then those that are partakers thereof both by faith in Christ and really and gloriously in themselves before God and that the declaration of all this holds forth no want in them to whom it is spoken but a reall enjoyment of all for whom it is prepared and that for those that refuse there was never any thing in truth prepared for them this had been plain dealing and as he knowes who once said thus so all his writing testifies this to be his meaning in his own often expression of his businesse pages 3.4 5 6 and 10 11 12 and 13 14 15 and 17 19 20 21 and 23 24. all which is fully and in every of his expressions answered in which both the truth of the proposition and the distinction opposed is cleared and proved and that in consideration of Redemption as in Christ for men and as received by men in reciving Christ the former is larger then the latter and so his Babell of confusion on which he hath walked through his Treatise is confounded in that is shewne Prov. 9.1 to 5. Mat. 22.1 7. Heb. 9 5. John 6 37 40. Ezek 24.13 Mat. 13. And all the answer to him hitherto though there was enough said in the opposed Treatise that remaineth unanswered and more and further explication in another Treatise entituled A discourse a bout the precious blood and Sacrifice of Jesus Christ in the first twelve chapters of that Treatise which may serve for answer in that businesse and so I might have the farther view of this opposers Tract because he hath here left my Treatise and answereth not thereto but because he pretends an including of mine as he goeth along I will take a briefe view and answer accordingly THE SECOND PART AND so as he includeth me in answering Mr. Lamb. This I find all the way that hee chargeth mee with putting on many Scriptures a corrupt sense which if I had done and hee had made it manifest I would have acknowledged it and have thanked him but I find no such matter at all discovered though often boastingly affirmed by him but I will plainly set it down without mending as it is in the opposed Treatise and then note what wayes hee hath taken to prove that sense corrupt and so whether it stand good or not The whole drift of the Treatise was to testifie the truth of these two places of Scripture according to the sense the words import and that was in my Title though another that is true also was put on it and the places were 1 Tim. 2.6 who gave himselfe a ransome for all And Heb. 2.9 That he by the grace of God should taste death for every man and the sense said by me to be imported Is this That Jesus Christ by the grace good-will and favour of God did taste death for every man and so gave himselfe a ransome to God for all men and so is become the Saviour of the world and the propitiation for the sinnes of the whole world This is the sense as the Holy Ghost hath left it for me in expresse words If Joh. 3.16 17. be compared with Heb. 2.9 1 Tim. 2.6 and Joh. 4.42 and 1 Joh. 4 14. and 22. And so is the sense exprest in that opposed Treatise Chap. 1. pag. 1. And all the five first Chapters with the Distinctions in them then used to cleare the stateing of the question shall now remaine as this Opposer calls them so many proofes to which he hath said nothing to shew the abuse of any Scripture or weaknesse of any proofe as he that reades that Treatise and seeth what is said may know and then the sense is opened and affirmed by plain Sayings of Scripture without any exposition chap. 7 which neither he nor Mr. Knoles is able to doe for the corrupt sense and contradictions of Scripture which he in many places setteth downe After that the sense is proved six severall wayes by the Scripture manifestly which hee hath not shewed the least weaknesse in and this from chap. 8. to chap. 19. And then againe by six severall arguments chap. 20. which he hath not so much as medled with And then againe by his severall proofes which also unlesse three or foure expressions in answer of Mr. Lambs Reasons mentioned by him he hath not at all answered besides following reasons that are all let alone Where were Mr. Knoles his eyes or his care of speaking truth when hee writ to the Churches that the most waighty reasons c. were fully and clearely answered which is true of never a one and but very few of the weakest also medled with But now as the sense is not only in but the very sayings of the Holy Ghost So let us see how the holy Ghost teacheth us to take it and when in the largest extent of the sense Psa 8.6 The Prophet by the Spirit speaking of God the Father concerning Christ that dyed and rose and revived to that end that he might be Lord of all Rom. 14.9 Thou hast put all things under his feet Now how doth the Holy Spirit teach us to understand the word All when it is used in mentioning the works of God in and concerning his Sonne Christ when it is God that saith or doth it And when it is his Sonne of or to whom he speaketh or doth how must wee understand All then mind what the Holy Ghost saith in Heb. 2.8 1 Cor. 15.27 Heb. 2.8 he rehearseth the words Thou hast put all things in subjection under his feet now marke the Inference or Interpretation for in that he put All in subjection under him he left nothing that is not put under him What is the extent of the word All here Is any exception here of any but only of God that did put all things under him So 1 Cor. 15.27 For he hath put All things under his feet But when he saith All things are put under him It is manifest that hee is excepted that did put all things under him that is as is said God only is excepted from being put Under and marke that he saith when he saith that is when the Lord God saith and when he saith it of his works concerning his Sonne he saith not when men speak of Christ no nor when his servants speake to all men or of them nor saith he when God saith of earthly Kings He will put All under them that it is so large no not when Jew and Gentiles are opposed but when God saith and when
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
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
and and the other only to those that obey him But it would fill many leaves to explain and set forth that which the Scripture setteth forth evidencing this distinction as in Ezek. 24.3 13 setting forth a purgation by ofire prepared and the Pot with liquour and choise peeces of flesh put in which is a good preparation for purging and bringing forth the Scum and then of the efficafie of the fire bringing the scum a loft in which respect the liquor is said to be purged and then of the obstenacy of the people in not suffering the scum when raised to be taken off and thrown out and so it boyled in again and the liquor was not purged and therefore the following purgation was to be consumption and burning of pot and liquor and flesh and bones and scum and all together Doth not this shadow out to us apurgation and atonment or propitiation wrought by Christ in himselfe that is full of force and vertue as fire for opperation like that is said of him Heb. 1.3 And the declaration of this grace or purging and peace to reprove for folly and to call into Christ and so in convincement to make the scum to arise like that Eph. 2.16 Prov 1.22 23 and then the rebellion of many for whom this purgation was prepared and to whom being tendered it begun to worke and raise the scum in which respect they are said to be purged like that Esay 5.1 8. But they loving darknesse rather then light offering despite to the spirit of grace and in that respect not purged and for that cause to be destroyed like that Iohn 3.19 2 Thes 2.10 Though such as receive the purgation and yeild to the opperation of it are purged indeed like that Heb. 9.14 Rev. 1.5 and is not here a distinction between a purgation prepared and tendered and opperating and the same purgation received submitted too and so enjoyed in the choise effecasie and fruit thereof and the former larger then the latter how saith the text verse 13. in thy filthynesse is lewdnesse Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthynesse any more till I have caused my fury to rest upon thee now as they were tipes and figures to us doth it not shew all aforesaid Besides to what purpose is the Councell to such as are poore blind naked c. to come to Christ to buy and receive of him Gold tryed white raiment and eye-salve to anoint c. if the provision of these prepared in Christ and the tender of them be no larger then the receipt and enjoyment by men sure those that have received and doe enjoy these are not poore blind naked and miserable and they that are Destitute of these and so poore blind naked and miserable are in vain counselled to goe to get these things of Christ if there be not provision and fulnesse in him for any but those that have it in them all ready but see Christ gave no vain councell and yet he gave this councell Rev. 17 18. yet if we should take notice of some parables uttered and opened by our Saviour will it not hold forth the same distinction to us evidently consider Mat 13.39 18.23 24 28.37.43 Is not the field there the world of mankind such men as are neither borne of God nor given up to the Devill before either good seed or tares be sowen Is it not Christ his own field and that also as he is the Sonne of man and is not that by vertue of his death resurrection and ransome wherewith he purchased them Rom. 14 9. Psalme 2.6 9. and 24.1 2. Is not Christ and the word discovering him the seed and good seed before it be sown And are not those that have received that good seed and are borne thereof as 1 Pet. 1.21.23 and so the blade spring up of the same seed as Gal. 3.19 19. The children of the Kingdome and the tares sprung up from the evill seed the children of the Devill And are not all still in one field which is the world of mankind which in respect of this mingle-mangle of one and another not the Church and Kingdome sure but the world of mankind as now ends at the comming of Christ Now is not the field of mankind that is not the Devils who soweth in another mans field but Christs the Sonne of mans field larger then the Children of the Kingdome yea is there not more seed sown then is rightly received and brings forth fruit to the harvest I say no more but read the parrables with there interpretations Mat. 13. and Luke 8.5 13. Thus far the distinction appeares approved in Scripture by sayings that are more remote in regard of expressions But if wee come to view those that are neerer and plainer it will more brighter and fully appeare as if I should instance the language of the Scripture and spirit of wisdome therein speaking That when it speaketh of the death of Christ for propitiation and so of his ransome and that redemption and peace compleated in his owne body for men And the common salvation extended there-through to men as apropitiation and ground of calling men It speaks of it in generall words as for all for the world for sinners But if in the same place it speakes of the peculiar priviledges enjoyed it changeth the person and speakes more limmittedly and applicatively which would not alwaies be if both were of like large extent as is shewne in the treatise chap. 10 page 53.54 and may be more fully when need is But that which is all ready shewn in the Treatise is enough where the distinction is shown and proved to be in the Scripture where first the severall parts of the distinction are proved The first part proved in divers plain sentences of Scripture chap. 1. page 2. which Mr. Garner mis-reporteth in his Treatise page 6. as alledged for the proofe of the whole distinction and in the same chap. 1. page 3.4 The first part is explecated the second part of the distinction is proved also by divers sentences of Scripture chap. 1. p. 5.6 and explicated also pag. 6 7. Again secondly the distinctionit selfe is proved in expresse words in plain sentences of Scripture chap. 3. page 24. which Scriptures Mr. Garner receiting in his Treatise page 12.11 leaves out some verses that the distinction might be hid from his owne and other mens eyes 3. The distinction is explicated and proved by Scripture in eight particulars chap. 1. page 14 and 15. And lastly the whole five first chapters in that Treatise do evidence the same to be in Scripture plentifully shewne all which it became Mr. Gerner to have refused by plain sentences of Scriptue before he had so boldly against such a appearing truth affirmed That the Scripture warrenteth no such distinction But I will now veiw his reasons or proofes which he opposeth with all 1. He charheth me to propound these things rather in way of
Lord owner and so he ransomes purchaseth or recovereth it again out of the hand of unjust detainers of it and this most properly called redemption though not only nor and alwaies 1 Sam. 30.18 19. c. Exod. 4.22 23. and 9.6 7 and yet that we may come plainly to our businesse A redemption may be off or made with a friend or lover and loved as Ruth chap. 4.3 10. and so hath Christ our kindsman bought us of God 1 Tim. 2.6 it may be off or from an enemy or adversary Neh. 5 8. And with the parties own selfe that is purchased Hos 3.2 yea and the redemption also may be partly partly by price partly by strong hand Psalm 77.15 And now to bring all close to our businesse in searching the Scripture wee shall find a double or twofold redemption purchase or recovery effected by Jesus Christ our Lord. 1. A purchasing of God his father mankind that had lost or sold themselves to sin Satan and death and so the truth and justice of God required the overthrow and destruction of mankind in that first judgement and death but Iesus Christ having dyed for our sins and risen for our justification and so mercy and truth met and righteousnesse and peace have kiffed and truth sprung out of the Earth Psal 85.10.11 Hee offered himselfe a price or ransome to God his father for all fallen and lost mankind and so redeemed bought purchased and recovered them all of God his father from everlasting perishing in this first judgement and death and got them all into his dispose yea God the father accepting the ransome or price hath given them all into the dispose of Christ and made him Lord of all So as he is able to save and able to destroy and will raise all and bring them to another even his judgement seat absolving such as have believed on him throughout the day of grace and sentencing to a second death such as have persisted in rebellion against him their right and lawfull Lord that bought them And in this redemption and purchasing men of God the Father he had also the enemie even the Devill to conflict with who by might and strong hand he overcame having tryumphed over him and spoyled him of his right of principality by his first conquest over men in drawing him to eate of the forbidden fruit and having spoyled him so as if he get men now it is by a new conquest in keeping them in unbeliefe and so from eating of the tree of life 2 Cor. 4.4 and 11.3 Ephes 2.2 he sat downe on the right hand of God Col. 2.15 All power and authority given to him 1 Pet. 3.22 who hath bought all mankind of God the father that hath given all over into the dispose of Christ and made him Lord of all Acts 2.36 And of this redemption buying purchase or recovery we are to understand these Scriptures that testifie of it Psal 2 5.9.10.11 and 24. 1 and 75 27. Rom. 14.9.10 11.12 2 Cor. 5.9.10.11 Phil. 2.11 1 Tim. 2.6 2 Pet. 2.1 And doe not they that deny Christ to have made this purchase devide Christ and his redemption and deny him his right of Lordship and the equity and power of raifing from the dead and of judging a great part of mankind let any judicious and unprejudicated Reader judge and yet I am sure all thus redeemed or purchased and bought are not in themselves partakers of the choice ends and fruit of this purchase 2. A puâ—chasing men of themselves by a price tendered to them and put into their hands though fooles want a heart Pro. 17.16 And this I 〈◊〉 that was foreslaine and had bought men of God comâ—s aâ—â—â—n to bâ—â—y men from among the fellowship of the world and from 〈◊〉 service of sin and Satan and all their vain conversation 〈◊〉 God And this by his blood and sactifice also but in tendering and applying it to them affording the oppertunity in meanes vouchrated sending spirit therein to witnesse of himselfe and thâ— peace made righteousnesse compleated by him and life in him commending the love of God through his blood death and Sacrifice and with the riches and excellencie appearing in him out-bidding the world hee draweth them to himselfe and by vertue of his blood spiritually applyed speaketh peace to their hearts pulls them out of the state and fellowship of the world and reconcileth and uniteth them to God in himselfe And this is a redemption of men unto God in which redemption working Jesus Christ hath to deale with enemies also as the rebellious lusts of the flesh and the unbeleeving world and the Devill that rules in the hearts of unbeleevers all which by might and strong hand hee overcomes and brings out of the power of them into his owne Kingdome Col. 1.13 and makes them free c. Iohn 8.36 Gal. 5.1 And this is a little of the redemption he workes in men to God and of this as a first fruites of the whole are such redeemed ones partakers of in themselves before God And of this redemption is to be understood such places of Scripture as these which testifie of it Acts 20.28 Rom. 5.8.10 11. Tit. 3.4.5.6 Phil. 3.3.8.9 Rev. 1.5 and 5.9 Ephes 1.7 Col. 1.14 21. But not so fully in all the places aleadged by Mr. Garner for in Col. 1.20 is a cleare distinction between his having made peace through the blood of his crosse and then his reconciling all things unto himselfe by him of which the 21. Verse mentions but a part as is shewn in the Treatise he opposeth Chap. 9. pag. 50.51 but answereth not Ephes 2.13.19 Holdeth forth the opposed distinction of a peace made and enmity first slaine and then that peace preached and after by some injoyed Rom. 4.24.25 A cleare distinction between Christ delivered for our offences and raised for our justification and the beleeving on him that raised him from the dead neither doth the Scripture in that or any other place say that all for whose sins he dyed and for whose justification he arose doe beleeve in him that raised him from the dead though he would force that forraign and corrupt sence on that and other places of Scripture as in his treatise pag. 13. and Rom. 3.24 25. hold forth cleerly the distinction of that in Christ for men and through Christ in beleeving men Are not all Iew and Gentile first concluded under sin and short of the glory of God without difference Verse 9.19.23 Is not the righteousnesse of Christ set forth in the Gospell or Doctrine of Christ oft called the faith of Christ affirmed according to the distinction Verse 22. unto all and upon all them that beleive and is it not explicated according to the distinction first Verse 24. The justification freely by his grace through the redemption that is in Christ Iesus Then Verse 25. Gods setting him forth to be a propitiation through saith in his blood to declare his righteousnesse c. Sure then it was
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
such or a sorer curse then that mentioned Deut. 28.27 28 29. and without any hope so not an estate of life whence also when men for their contempt of and resisting the meanes used for their repentance are given up of God so reprobated that there is no more hope for them Ier. 6.16 30. Ezek. 24.13 Rom. 1.18 28. Prov. 1.23 24. c. Their life is not then an estate of life though once it was but then also as well as in death such are said to be blotted out of the Book of life Psal 69.28 not though this seacible being of those reprobates after raised and made a live by Christ shall after his sentance remain in torment for ever yet is that no where called life as this life of men during the time of Gods patience and giving space and meanes is 2 Pet. 3.9 Rev. 2.21 Eecles 9.4 Job 33.30 Besides this life and eternall life are set forth indifferent expressions in Scripture this is a preservation from death that there may be a time to seek the other Eccles 11. and 12. Psalme 69.8 9 10. But eternall life is a life from the dead Rom. 11.15 This the life that now is but the other that which in its fulnesse and visibility is to come 1 Tim. 4.8 This the life or light of men John 1.4 But the other the life of Beleevers Col. 3.3 This is called the life of the world John 6 5.33 But eternall life is called the life of Jesus 2 Cor 4.11 and the life of God Ephes 4.18 the one affording a hope that men following lying vanities may deprive themselves of Prov. 1.23 24. Isay 55.6 Ionah 2.8 The other affording such blessednesse as preserves the honour for ever Iohn 10.27 28 29 30. yea the one vouchsafed to unbelievers that they might receive him though they doe not Iohn 1.4.11 but the other only to them that receive him Iohn 1.12 Now let us mind what life or living is here meant 2 Cor. 5.15 And this without any wresting by minding first the reading secondly the expression thirdly the dependency it bath with that fore declared fourthly the explanation and confirmation in other places speaking of the same things First for the reading eternall life sure by all confessed is even God living in his and so they living in God and to God and sure so farre not to themselves but to Christ and the text speaketh not in such tearmes that they which live unto God should not live c. But that they which live Secondly the expression is That they which live should not hence-forth after life vouchsafed though before they did 1 Peter 4.2 3 4. live unto themselves but unto him that dyed for them and rose again Now sure so much eternall life as is in any heart the spirit is life for righteousnesse sake Rom. 8.10 and so farre doth and can doe no other but live in God and to God and so farre not to themselves but to Christ Rom. 8.2 1 John 3.6.9 and 5.4 Thirdly the dependency of this with the first ground of the Apostles exhortation 2 Cor 5.10 That we must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad knowing therefore the terrour of the Lord wee perswade men c. And where in will either the equity or terrour of that judgement be if not in this that such as he dyed and rose for and hath offered them life when some light comes doe refuse to yeild to him and will still live to themselves I trow this will not be said of them that have eternall life And fourthly for the explanation and confirmation in other places of Scripture speaking of the very same businesse doth not the same Apostle speaking of Beleevers not living to God give a ground like this 2 Cor. 14.15 why all ought to do◠so Rom. 14 9. for to this end Christ both dyed and rose and revived That he might be the Lord both of the dead and living and doth he not on this ground diswade men from living to themselves and perswade to live to Christ and this also with the same motive that wee must be judged by him and give account to him verse 10 11 12. And doth not the Apostle Peter lead us to the same sense 1 Peter 4. For as much as Christ hath suffered for us in the flesh arm◠your selves likewise with the same mind for he that hath suffered in the flesh hath seaced from sin that he no longer should marke here the living scope of live the rest of his time in the flesh to the lust of men but to the will of God for the time past of our life may suffice us to have wrought the will of the Gentils c. See how in all things the places agree and what life or living they speak of As for Mr. Garners pointing 1 John 6.51 to know the life here ment to be eternall life he is confuted by the place he points to which sheweth the life of the world to be procured and given by the death and Sacrifice of Jesus Christ offered to God by which they live but eternall life is received only in feeding on him which none doe till by grace drawn out of the fellowship of the world to beleeve on him John 6.27.29 40 51.53 c. So that in this beginning of his dealing with the quoted Scripture he hath preferred his reason as a light before the plain saying of the Scripture which indeed is a light though by him counted darknesse that his reason that should have submitted to be inlightened by it may inlighten it and so he useth here carnall reasoning before faith and acknowledgeth though weakly some part of truth to deny another part and takes the expression as independant and so forceth an unfound sense upon it and two other places together I hope M. Knowles nor Mr. Garner did not count the sense given by him on these words 2 Cor. 5.15 those that live to be one of the mysteries he unvailed for he hath striven in this to vaile that which is open and plain and discover in it a mystery of deceit that he might privily bring in a damnable heresie leading the greatest part of men to deny the Lord that bought them by denying his right of Lord-ship by purchase by denying his goodnes in proucring them thereby their lives with mercies a door of hope by denying their ingagement to him not to live to themselves but to him by denying the equity of his judgeing them Auill beginning And to save labour where like abuse of Scripture and reason and teaching such denyals are I shall but note them with this marke ☞ 1. 2. And in abusing three places to force sense on these words That liveth he doth the like by these words John 12.32 Will draw all men unto me which he limmiteth to this sense I will give
Garner opposeth seeing by Christ death is made more easie for all men and so as all men shall be brought out of it yet a specialty for Beleevers which overthrowes Mr. Garners drift but this being plainly set forth in other places of the Scripture and no so plainly in this word Tast wee are still to try whether Mr. Garners private sense having no other place to second it will stand or not first he prepared his way by his reasonings and they are divers 1. Hee no where finds the death of Christ no where called a tasting death but what strength is in this what if it be so called here and what if the denying of some of those for whom he dyed be so called is not that equivolent And that it is so see Mat. 16.28 with 17.16 Marke 9 1-6 Luke 9 27 32. yea and even the Jewes though they saw not the spirituall life and so minded not the spirituall death Christ spake of at that time yet understood seeing and tasting death for dying John 8.51 52. so sight or tasting was understood and that rightly by old Simeon Luke 2.26 so that there is no weight in this reason 2. Hee conceives to take Tasting Death for dying implies a needlesse repetition and much hashnesse in the words as that he suffered death that he should suffer death but there is no ground for this his conception if he could nor have seen to have read the words otherwise yet then he might have taken Death in the first place for his fore-going abasement and sufferings which in Scripture are called Deaths also 2 Cor. 1.9 and 4.10 11. and 11.13 and so have suited it with other places speaking of his abasement and sufferings that he might dye as Phil. 2.7 8. Heb. 2.14 and 10. But the words are plaine to set forth that exalted one even our Lord Jesus Christ of whose exaltation he speaketh and how farre the subjecting all to him is already fulfilled concerning himselfe And in this Heb. 2 9 two things he shewes concerning him whom by faith wee now see crowned with glory as first the end why he was abased namely That he migh suffer death he was made a little lower then the Angels verse 7. and this the same hee that is crowned with glory as verse 7. Who was made lower then the Angels for suffering death that he might suffer death and so overcome death as verse 9.14 Secondly the manner for whom and that was That by the grace of God he should tast death for every man agreeable to that 2 Cor. 5 14 15. and so the words crowned with glory and honour import not that it was so before his suffering death but referring to that said verse 7 may be read as in a parenthisis and yet truly he was much glorified in being made such a publike man and filled with might to suffer and overcome such a death and so to read the words in order Then tasting Death is not onely dying but also instructive to us in two things about his death as namely 1 Tha the only grapled with the sting curse and strength of the first death that hee and he only tasted or felt indeed 1 Cor. 15.3 4 55-52 2 Cor 5.21 Gal. 3 13. and 2. That he stayd not long in death no not so long as to see corruption of his body but soon overcame it and rose again Acts 2.29 31. But this is shown at large for All in the 12 charter of the opposed Treatise and not refuted by this opposer And so his third reason as absurdly raised is fallen Secondly for the sense it selfe of the word tast he hath given it in his own name and though he pretended at first to refuse the naturall and openly appearing sense of the words because he could not find it in another place yet he hath presumed to put his fancyed sense upon it without any allowance from this or any other place either from the word in the originall or in any translation or in any customary speech for though the Noune tast may some times signifie savoury and some times bitter yet to make tastfull it signifieth not that is another word But the verb tast so tast or tasting which may signifie feeling or savouring either sweetness or bitterness to signifie to put a tast in a thing and so to make it sweet or savoury is no wherefound and if we should so read the Scriptures wee should multiply absurdities so that in this he hath advanced his reason to force a strange sense to an evill end ☞ 1. 6. The word World is abused by him and a limmitted sense forced on it as if in such and so many places it signified the Gentils or all Nations opposed to the Jewes or rather according to his drift a few here and there a small number comparred to the rest among the Nations or Gentils opposed to a small remnant of the Jewes for so is his drift and meaning though he strive to colour it with words and so he hath abused John 1.29 page 74. John 3.16 pag. 82. John 6 51. page 101 Iohn 12 47. page 126. 2 Cor. 5.19 page 1 18. and 1 John 2.2 page 97. In which places the text it selfe beareth out a larger sense and that the answer to him about these and other places abused by him may be the briefer let thi◠be noted that the word World when it is in Gods own sayings and of his works by Christ used for the world of mankind It most usually frequently fignifieth naturall men as they come from the first Adam and bear his Image and are preserved through Christ whose light shines on them and yet they remain in their blindnesse and naturall state still and so wee are taught Iohn 1.3 to 11. verse 3. All things made by Christ verse 4 in him was life and the life was the light of men verse 5. And the light shined in darknesse and the darknesse comprehendeth it not and then more meanes used to testifie of the light to verse 9. where he is affirmed The true Light which lighteneth every man that commeth into the world and having spoken of the world of mankind sayeth verse 10. He was in the world by his light mercies and means vouchsafed from the beginning and in fulnesse of time in his bodily presence and the world was made created preserved and stored with good things by him and the world knew him not so explicating verse 4 5. and verse 11. He comes to his own he gave to a certain people of the world more meanes and came to them by his word and Orracles and put his name upon them and called them his and in fulnesse of time came in personall presence and preached by his messenger and himselfe to them and his own received him not they beleeved not one him so explicating verses 6.7 8 9. And so though a distinct part of the world yet the world still all concluded under sinne and under unbeleefe Rom.
3.9 to 13. and 11.32 and so lying in darknesse and under the power of Satan Ephes 2.1 2 3 and so the whole world lyeth in wickednesse 1 Joh. 5.19 but when al have sinned against some light and have refused Christ and he by the power of his grace doth overcome some of them to beleeve in Christ and so to receive him he therein bringing them out of the power of darknesse and Satan into his light and Kingdom and giving them the priviledge to be the Sons of God Iohn 1.12 13. Acts 26.18 Col. 1.12 13. they are then not reckoned of the world though in the world but from above borne of God a people chosen out of the world Iohn 1 13. and 3.3.5 and 15 19 and 17.14 15. But so much is said of this in the 13. chapter of the opposed Treatise and nothing said by the opposer to refute it that more need not be said till that be refuted But it is meet that none be wronged let us therefore consider well the sense that Mr. Garner with Mr. Knowles approbation imposeth upon so many places as namely That by the word World is meant the Gentils or Nations of the Gentils opposed to the Jewes or that one Nation he might as well have said two Nations of the Jewes though he doe not alwaies speak true in this yet it had been more tollerable if he had said no otherwise but under these termes pretending to unvaile great mysteries to cast on foggy mists and under the termes of the Gentils all Nations the World and the whole world to affirme only those to be meant who are the fewest and smallest company a few opposed to a remnant There is no warrant for this But then also to set forth even that very company that by the testimony of the Holy Ghost are chosen out of the world and not of it though in it and hated by it to be the world and the whole world is so contradictory to plain Scripture and all right understanding that he had need perswade that a mist may be counted a mystery to have such a sense received But let no wrong be offered but the places considered 1. Iohn 1.29 Behold the Lamb of God which taketh or beareth away the sinne of the world why must the Gentils opposed to the Jewes be meant here in the 9 10 11. verses that were quoted and explicated in the 13. chapter of the opposed Treatise It s evident that by the World is meant the world of mankind even all naturall men remaining yet in unbeleefe and no word through this chapter gives us to understand the word World in any other sense then for all men Jewes and Gentils abiding in unbeleefe and so a part may be called by and spoke of and too in the name of the whole so as the whole is not excluded but included and so the Jewes even all and so many of them as had not yet beleeved on Christ were also of the world and called the world let us see how the spirit by this Evangelist gives us to understand the word Said not our Saviour to the Jewes that did not beleeve on him John 8.22 23. Yee are from beneath is not that kept by Satan from beleeving and so receiving their documents from below 2 Cor. 4.4 James 3.15 I am from above he came from God and received all of God and those borne of God received him and so were not of the world John 1.12 and 17.14 yee are of this world c. Again was not Jesus Christ a Minister of the Circumcision did not his ministry in preaching principally appertain unto them and was not this his ministration the light of the world which he was while he was here in the world For I hope in another respect he was the light of the world before his taking flesh and is still since his ascension now when be was amongst the Jewes and shewing mercy to a few said he not while or as long as I am in the World I am the light of the world John 9.5 and speaking of those that unfainedly beleeve on him saith he not that they are not of the world but he hath chosen them out of the world and that the world hateth and hath hated them John 15.19 and 17.14 now were they not of the Jewes before and then the world did not hate them John 1 1-7 And did he not choose them out from among the unbeleeving Jewes And were they not the Jewes that hated them for their ministration which while Christs personall presence was with them extended no further Is it not as evident as the light that the unbeleeving Jewes were a part of the World and also called together with unbeleeving Gentils the World Now when John Baptist whose ministration appertained to the Jewes was preaching to prepare the way of the Lord and calling the Jewes that did not yet beleeve to repentance and faith and laying before them a foundation for both that he should point to Christ and set him forth as the Lamb of God that taketh away the sinnes of other Nations opposed to them what a grosse and absurd concepiton is this and how derogatory to Johns ministration 2. John 3.16 Our Saviour Jesus Christ himsefe was preaching to Nicodemus a Jew and laying down the Doctrine of the foundation of the new birth and the ground why who ever beleeveth on Christ should not perish as he had fore-shown verse 14 15. He saith verse 16. For God so loved the world that he gave his only begotten Sonne which is explicated 1 Iohn 4.14 The Saviour of the world and then he saith not that the world but that whosoever beleeveth on him in which beleeving they are chosen out of though remaining yet in the world that these Beleevers should not perish but have everlasting life ver 15 16. and mind his ground verse 17. For God sent not his Son into the world to condemne the world that was not the end of his first comming but that the world through him might be saved and if once so saved they should not be such a world and now mind his distinction of the world into its parts those that in beleeving are chosen out of it and yet remain in it and those that by their unbeleef remain not also in it as Believers also do but of it also so are still properly called the world as its said verse 18. not the world But he that beleeveth on him is not condemned But he that beleeveth not is condemned already mind the ground from vers 14 15 16 17. because he hath not believed on the name of the Son of God now mark these are still the world verse 19. And this is condemnation that light is come into the world and mâ—n love darknesse rather then light see what is here meant by the World And is any man so foolish to think Christ told Nicodemus a Jew of Gods love to the Gentils opposed to the Jewes to bring him
4. It might also be inquired how he conceived that he should unvaile mysteries whether by setting them forthinwords or by some spirituall shine and demonstration removing the vaile from the heart and giving an eye to see surely this latter he is farre from presuming to doe knowing it is the peculiar worke of the Holy Ghost Iohn 14.26 and 15 26 and 16.13 14. 1 Cor. 2.10 11. But the former he must needs intend to doe it by and with words which if he intend rightly to doe he must doe it by the Scriptures of the Prophets and Apostles for so is the commandement of the everlasting God Rom. 16.25 26. their sayings are a light 2 Pet. 1.19 not lift up by his understanding to find out better fitter words to expresse the mind of God in and call the plain appearing sense his words and sayings hold forth a corrupt sense and then say they most be understood under another notion and call his formed sayings the true sense and the mind of God as is usuall with him his constant drift being not to unvaile but to vaile the Scripture sayings and therein he is not like to be very profitable in unvailing mysteries But let the Reader of his Booke parpend how many mysteries he hath unvailed Mr. Knowles saith their are divers of them and himselfe cals his whole Treatise an unvailing Treatise surely his confounding of things that are by the Spirit in the Scripture language distinct and his private sācied senses forc'd on many words in many places of Scripture should be put in to make many but they are mists not Mysteries unvailed But I will note those he expresly cals Mysteries and though they might be all exprest in three yet I will doe him right to be as numerous as I may THE FOVRTH PART I. Mystery Vnvailed THat there is no way to life and salvation but through Iesus Christ only p. 33. the only way to life everlasting is through beleeving in the Sonne of God page 88. there is no remission of sinnes reconciliation or redemption but only through faith in the blood of Christ The two former sentences verily true and the latter if he had put it in no reconciliation c. received but only through faith for it is in him before receit and taking it so I acknowledge this first of them a most sweet precious and usefull truth but this acknowledgement is too scant to beare the name of the Mystery for whether men beleeve it or not He is the way the truth and the life Iohn 14.6 The Christ the Sonne of the liuing God the Saviour of the World the Lord of all the head and Husband of the Church That whosoever beleeveth on him may receive remission of sinnes c. And this was declared before his manifestation in the flesh by the Prophets Isay 28.16 Acts 10.43 and the Apostles more fully and clearly have set him forth both Iesus to be he and that there is no other Acts 4.10 11 12 And as for the rubbish and mysts brought in by the Superstitious exalters of Iustification by workes blessed be God they have been removed by divers of Gods servants before our dayes and this part of truth more fully clearly held forth by many in our daies then in his Treatise who yet have not stiled themselves the unvailers though teachers thereof yea such the blessing of God that very many yea some children under 14. years of age know and beleeve not only the negative but that and the affirmative part of this also so that wee can no way count Mr. Garner the unvailer of this Mystery yea wee cannot overlooke his evill drift in his pretence of unvailing this Mystery even to vaile and cast a mist on 2 Cor. 5.14 15. Iohn 3 16 17. and 1 Iohn 2 2. to hide that he might deny the extent of the grace of God and his preparation in Christ for men and tender to them and so shut the doore against the greatest number of men from having any right or liberty to look to Christ to be saved or any hope in so doing II. Mystery That Christ dyed for all that is for all Nations or all kindreds of people both Jewes and Gentiles that so all Nations of the world might enjoy life and salvation through the death of Christ page 34 35 and 124. though the latter part of his expression be very scant and not as Scripture expresseth yet this rightly understood without wresting is also true and usefull but this sure was declared by the Prophets and more plainly by the Apostles Luke 24.26 27. 1 Cor. 15.3.4 And is taught by many but his drift in pretending to unvaile this Mystery is to cast a vaile on 2 Cor. 5.14.15 and other places as if full of darknesse and equivocation that hee might deny All to be All and call the smallest and fewest number in all Nations all Nations for which he hath no ground nor when Christ first undertooke for mankind were there such diversities of Nations And as all were made of one blood so in that Nature he dyed and rose and when he rayseth them for whom he dyed and rose it will not be with such distinctions of Nations kindreds and degrees so that this is a very poore shift to evade plaine Truth withall III. Mystery That the grace of God by the death of Christ is more abundantly enlarged and stretched forth then in former ages page 98 99. Those Mysteries of salvation under many shadowes was limitted only to the Jewish Nation now by his appearing and suffering in the flesh Those Mysteries are not only more cleare in themselves as being wholly unvailed by the Sacrifice of himselfe but also the benefit of them is enlarged farre and wide unto all the Nations of the earth who before had never heard of nor knowne the sweetnesse of them page 130 131. The first saying is verily true and the latter also as it may be understood of the sufferings Sacrifice of Christ by his Spirit made knowne and so its sweet and usefull and was foretold by the Prophets that it should be so Isa 44. Joel 2. and by Apostles and others experimented and witnessed Act. 2. 10. Heb. 2.1 4. And is so in some measure to this day and if then wholly unvailed why presumes hee to pretend to unvaile besides the benefit of the Death and Sacrifice of Christ hath in some sort beene participated of by all Nations from the beginning of the world and still is Joh. 1. 4 5-9 10. Act. 14.17 17.26.28 And for tasting the sweetnesse of the choise priviledges manifested and abundance of grace powred forth it is hard for him to prove that all and every Nation and kindred Among the Turkes Tartars Pagans Indians and Salvages doe taste thereof Though the fewest amongst all be not all Nations c. Though his pretence of unvailing be to cast a vaile on what the Apostles spake without vailing 2 Cor. 3.14 Act. 13.47 1 Joh. 2.2 4.14 That
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
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