Death in dying to Dye in the very day he should eat thereof given to this man was given to all men in this man And this publique man eating of the fruit of the forbidden tree he sinned and so lost the Image of God out of his heart and fell under the guilt and power of sin and so under the power of the Law and of death c. And what he did all men did in him so as in him all men sinned and fell Rom. 5.12 And the Almighty convicting him of sin convicted all men of sin so that by this one offence or the offence of this one unto all men to condemnation that is on all men in a publique man yet not at the first on them as individuals and particulars yet so as all the individuals when ever they come forth by propogation from him as they are of him in that Nature they partake of and are under the guilt and partake of the same misery in bondage to law sin and death Rom. 5.19 Ephes 2.1 2 3. So that by reason of the sentence gone forth from the Almighty Genes 2.17 more unalterable then that of the Medes and Persians Hest 3 8 Truth and Justice required a present imposing of the execution of that Death and curse which is the first Death according to the just judgement of God without a mediator and that all men must have perished in if God had not found out a remedie for without sheading blood no Remission Heb. 9.22 But now this I beleeve that as God in his purpose of making man did see that man would fall So in his purpose and Councell he provided the remedy in his Son before the world was 1 Pet. 1.20 And presently upon the fall in the very same moment this businesse was done and acted in respect of agreement conceipt Tender and acceptation betweene God and Christ the Sonne of God to take into union of Person the nature of man to be made flesh under the Law and beare the imputation of sin and so to dye and rise and offer sacrifice for man which God accepted and so filled him in the nature of man with all fulnesse of grace and truth so that here is a propitiation life from the dead and a new creation in And a new heaven and earth for this second Man And spirit to quicken c. Psal 40. Heb. 10.5.10 So that here are two men two Adams the first the last 1 Cor. 15.45 c. So that the vertue of the Death Resurrection and Sacrifice of Christ was from the beginning so as thereby men were either saved or left to the judgement of Christ Though the fruitfulnesse thereof was neither so apparant nor abundant till it was really acted in our nature by Christ John 1 1-17 John 1.1 2. so that there is no Divinity in this Argument of Mr. W. That because many were damned before Christ actually Dyed therefore Christ dyed not for them page 4.36 37. page 11. l. 4. hee might as well have said mâ—ny were saved before Christ actually dyed therefore he dyed not for them But passing such Arguments as of no force to enlightened beleevers Scripture sheweth us two things wrought by God in the gift of his Son and obtained of God and effected by Christ by vertue of his Death Resurrection and offering himselfe a Sacrifice to God and receit of Spirit in the man viz. 1. A supportation of the old or first creation for a time Psal 75.3 Col. 1.17 Heb. 1.3 In which there is both time and space given that men might repent and come in to their Lord 2 Pet. 3 9. Rev. 3.21 And also meanes and some motion of Spirit to sead and move to repentance and seeking the Lord Rom 2 4. Act. 14 17. 17 26 27. Gen. 6.3 Psal 68.18 And 2. A new creation in which is pardon Peace justification life from the dead or eternall life and inheritance Revel 21.5 which all that by grace are brought into union with Christ partaking of 2 Cor 5 17. Here in this life in spirit in a first fruits Rom. 8 10.23 In the Resurrection in fulnesse both in soule and body Phil. 3.21 1 John 3.2 Now in these two men the first and the last man all men are considerable The first a naturall man The second a spirituall In the first difference of sexe and degree In the second not so The first fallen The second having undertaken hath restored that fallen nature And thereby preserveth the first with that creation for a time so as generations come forth from him the distinctions of sexe and degrees remaining preserved and ordered by him for the time and hath also a new creation for all that come forth of the first Adam and by the means he useth come in to him But as none come in to the second Adam that came not forth of the first so none come forth of the first Adam whose nature the second hath not taken for whom he hath done nothing by which they might partake of him and for refusall thereof be justly judged by him but these two Adams are not both naturall to have their severall posterities by generation The second is a spirituall man and his seed is of such as come in to him by regeneration It was therefore something unsavoury and of no force to prove any thing so to exptesse his comparison and the opposition of the two Adams with their severall posterities and then mention the supposition of a third page 68. line 17 18. unlesse Mr. W. could shew a posterity comming forth of the loynes of the Man Christ or a Generation comming in to him who never came forth of the first Adam and so were first of his posterity But to the businesse as I am helped to understand but by Scripture and also by reason subdued to beleeve God in his owne sayings If Jesus Christ in the beginning did by his consent and agreement with God his Father become the second Man the last publique Man and so under-tooke for the first man the first publique man who was all men Then he under-tooke for all men Rom. 5.12.14 1 Cor. 15.22.45 46 47. If he tooke the nature of the first Adam that was all men and not only a part of that nature or some part of the nature of Adam but the whole nature of whole Adam then he took the nature of all men Luke 3.23.38 Act. 17.26 If Jesus Christ became under the Law and stood in the stead and bare the sins of the first Adam and dyed for his sins in whom all sinned and fell under Law and whose sin was the sin of all men Then surely hee was made under the Law for and stood in the stead and bare the sins and dyed for the sins of all men Though the gift in and by Christ exceed the offence Rom. 8.3 Gal. 3.3.4 Rom. 5. And if Jesus Christ took not on him the difference of sexes and degrees or any of the excellencies or furniture
dispense then he speakes untruly for though by and through be true and good words and included yet in him is the most proper tearme when wee speak of that in himselfe and so used by the Holy Ghost Iohn 1.4 1 Iohn 5.11 Rom. 3.24 Col. 1.19 and 2.3 9. But if he grant a redemption and life in this sense he overthroweth all he hath hitherto said if he deny it he denies the foundation laid by God in Sion to be such a foundation as may be for any that are not yet come in in the call of them a foundation for and of repentance faith c. or for any so coÌ„ming in to be built upon denieth him to be a dore of life for any not yet entered and the true Vine or Olive tree for any yet to be grafted in that are not in him already and so taketh away the key of knowledge from men and shuts the dore of life against them but if he mean it of the vertue and power of this redemption life in Christ in the fruites thereof inâ—dened to men as the preservation of their lives and mercies vouchsafed to lead to repentance Iohn 4.5 9. Act. 14 17. 17.26 27 Ro. 4.2 Then he saith right It 's most proper to say By or through for many enjoying these yet have not himselfe and so have not justification c. Iohn 1.5 9 10 11. But this sense holds not with his businesse nor after saying so that his meaning is of the redemption justification and salvation in Christ and which he is as it is given in or as he entereth and possesseth the hearts of such as in appearance of his grace are reconciled to God and so in abled to beleeve in him And this being his meaning his saying that IN doth properly signifie by and through doth give cause of suspition of ignorance and of errour First of Ignorance for this redemption Justification c. is not received in the receit of some discoveries or opperations only but in receit of himselfe The Scripture beareth witnesse of him and that which is in him Iohn 5.39 and so doth the holy Spirit also Iohn 15.26 1 Iohn 5.6 10. and the faith of the Spirits working looketh on him Zach. 12.10 Phil. 3.7 8 9. Beleeveth on him Iohn 3.36 and so receiveth him Iohn 1.12 and he even he himselfe is the Beleevers righteousnesse Jer. 23.6 and life Col. 3.4 made of God unto them whom he hath made in him wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 and so as life is in him and he is life and they that have him have life 1 Iohn 5.12 So beleevers have their life in him and in the very having of him Ephes 1.7 11. whence their whole confidence and rejoycing is in Christ Jesus Phil. 3.3 whence though by and through in this sense be true good and proper also yet in Christ is as proper yea more proper of the two Secondly of errour for in receit of this redemption besides the faith and hope in him which it effecteth it doth worke in the beleever in all his faculties powers and members melting and softening the heart renewing the disposition and conversation and so redeemeth and saveth from the polutions of the World the tyranny of Satan hardnesse of heart and rebellious lusts and brings up and unto love of brethren and works of adoration and mercy Ezek. 36.27 28. Tit. 2.11 12 13. In which also the beleevers faith is justified to be unfained and lively Iames 2.19 c But I hope Mr. Garner will not say this is their life and justification before God in which they glory and rest and approach to God in confidence on though that for which they are thankfull to God and though they may be said to have this in Christ because it is effected in them from his presence by spirit in them and that which is borne of the spirit is spirit yet this is properly said to be by and through Christ and so this interpretation of in Christ by him remaines darke and boubtfull 5. Why doth he say the words hold forth a reall c. enjoyment by those of whom the things are spoken what meaneth this Doth any deny that when the redemption of Christ c. is applicatively spoken of concerning those which have received the same that the so speaking doth not imply a real enjoyment by those spoken of no sure the opposed Treatise every where acknowledgeth it and bringeth forth more testimony for it then Ephes 1.7 11. as he also might have done but that proves nothing for his businesse for it was in him before they received it and there is more in them then they are partakers of in themselves though by faith they have it in them and so his saying a reall glorious and sure enjoyment which they have of redemption Justification and salvation in Christ is good and true of beleevers if understood of having it by faith in Christ But if this reall glorious and sure enjoyment in Christ be understood according to his drift to confound the distinction and as he expresseth and explaineth himselfe page 10. and the three last lines which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ then his saying is not Scripture-like nor savouring of the spirit by which the Apostle speake who acknowledgeth all fulnesse of redemption justification and life in Christ that by faith they had all in him and were compleat in him but in respect of a glorious enjoyment and participation in themselves they have not only confessed their life hid with God in Christ Col. 3.3 But that they had not yet attained Phil. 3.12 13 that though Sonnes yet it did not appeare they say not what wee are but what wee shall bee 1 John 2.2 And that they were carnall and though the spirit alive yet the body dead and that they had the first fruites of the spirit and waited for the redemption of their bodies Rom. 7 14 15 24 25. 8 2.10 23 such high flowne speeches of glorious partaking in themselves of all that is in Christ for them would more beleeve such as Himmeneu Philletus that say the resurrection is past all ready they enjoy all to be enjoyed 2 Tim. 2.18 But to passe by his saying in this sense What if the redemption Justification and salvation in Christ be spoken of Christ as it is in him and prepared by him for men and he and his preparation spoken of and men spoken to as Prov. 9.1 5. Mat. 22.1 7 John 1 4 11. and 3.16 17. what doth it signifie and hold forth then Doth it not signifie good will and rich provision in him and set forth him a light salvation and life that men might repent and come to him and have life doth not all the Scripture quoted to this end bear witnesse to this and doth not the opposed Treatise testifie the same and is not this that
distinction I say is faulted and cryed downe as a fiction and subtilty in which it seems if that be proved true they are convinced and among the residue one that opposeth the same distinction is Mr. Robert Garner with the approbation of Master Hanzard Knols to whom as pertaining to what I have writ in the testification of truth of 1 Tim. 2.6 and Heb. 2.9 According to the sense the words themselves import I desire in love and meeknesse to returne answer to as much of his Treatise as concerneth that Treatise of mine and so whereas in his first Treatise called Mysteries unvailed pag. 1 Though he use not my phrase which I yet passe over he includes me usually to propound a certaine Distinction as the ground of what I pretend to prove which is not true for it was used to cleare the businesse for right stateing the question which is after proved and this is also so said to be both in the Epistle and Treatise Page 2. After he had expressed the Distinction right as I writ First There is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men Secondly A Redemption Reconciliation and Salvation wrought by his Spirit in men to God then he wrongeth me and saith falsely including me to call the former A reconciling of God to men c. for I have no where so called it it is not my tearme and though I conceive it not fully a proper saying yet I so farre reverence the Doctrine of the Church of England that saith Article 2. One Christ very God and very Man who truly suffered was crucified dead and buried to reconcile his Father to us c. And something agreeing to this may be understood Psal 85.10.11 that I reprove it not But the Tearme not being mine I take the charge of it on me as a falshood and so leave it 3 Againe Page 2. He peremptorily affirmeth that the Scripture warranteth no such distinction in their sense now sure the sense is as the words are And can a man of his reading and understanding be so ignorant of the Scripture as not to find it there or so rash as boldly to deny what every understanding reader may plentifully find there as to instance some places Prov. 9.1 2 3 4 6. Wisedome hath builded her house shee hath hewen out her seven Pillars shee hath killed her Killing shee hath mingled her wine shee hath also furnished her Table shee hath sent forth her maydens shee cryeth in the highest places of the City Who so is simple let him come in hither and as for him that wanteth understanding she saith to him Come eat of my bread and drinke of the wine that I have mingled forsake the foolish and live c. Mind this well Is not Christ that dyed for our sinnes and rose for our justification and offered himself in sacrifice to God for us the Killing the good meat the bread of life prepared to be eaten for eternall life Joh. 6.48.50.53.54.55.63 Is not the holy Spirit hee hath received in the man and for men to send sorth in the meanes in words and ordinances to men the wine he hath prepared to be drunk in for eternall life Psal 68.18 Isay 55.1.3.4 Ioh. 6.55.56 was not the New Testament and promise of Spirit ratified by his bloud Heb. 9.15 16. And as he is in some sort testified in his workes so he is plentifully set forth in his Word and Ordinances and so the Table furnished Prov. 22.21 And is not here a reall and true provision A rich store not lesse then a redemption reconciliation and salvation of our nature in the Sonne of God and for men even the worst of men not yet called and to be after called And is it in any before by the heavenly call they be prevailed with to come in and eat thereof and then is not the provision larger then the receit And doth not Wisdome the provision being made both send her maydens and by spirit go her selfe in and with them and call even the worst of men as by comparing this with Prov. 1.22 23. appeares and that not equivocally but in earnest to turne and come and eat and surely of nothing but what Wisdome had really prepared for them Yea though some refuse to turne and come and are therefore put by and eat not Prov. 1.24 c. Can you reade this Scripture and not acknowledge the truth of the distinction and that the former is larger then the latter But to proceed Matth. 22 2 3 4 5 6 7. The Kingdome of Heaven is like unto a certaine King which made a marriage for his sonne and sent forth his servants to call them that were bidden to the wedding and they would not come Againe he sent forth other servants saying Tell them which are bidden Behold I have prepared my Dinner my oxen and my fatlings are killed and all things are ready come unto the marriage but they all made light of it c. Is not there the same with that in Prov. 9. A rich provision is it not larger then the receit and set forth and affirmed ready for such as yet had it not and are they not on that ground called and envited yet they come not then nor after for even for their refusall they were slaine Now I hope Mr. Garner will not say the second time There was nothing prepared and ready for them that in comming they might have had and eaten And is not the truth of the distinction here appearing And that the former part is larger then the latter in receit But I proceed Heb. 5 9. And being made perfect hee became or was made the Author of eternall salvation to all them that obey him Mind this well Is it not here affirmed of Christ 1. That hee was made perfect 2. That being made perfect hee was made the Author of eternall salvation And 3. That hee is the Author of eternall salvation unto all them that obey him Consider all these three as the Scripture sets them before us And so 1. For the first Was he ever at any time unperfect surely in himselfe in his owne person This Son of God that is the Christ he was perfect from all eternity Prov. 8.22 The Lord possessed him in the beginning of his way before his workes of old 23. He was set up from ever lasting from the beginning or ever the earth was c. 26. Before the hils was he brought forth c. when he gave the decrees he was by him as one brought up and was daily his delight rejoycing ever before him Coloss 1.15 The Image of the invisible God the first borne of every creature Philip. 2 6. Who being in the form of God thought it not robbery to be equal with God Joh. 17.5 Glorified with his Fathers owne selfe before the world was So that in and for himselfe he was perfect in highest degree of perfection and so might himselfe without any of us
whether only the materiall blood which in shedding issued out of the body of Christ as the blood he did bleed and that came forth of him when he was circumcised Luke 1.21 and when he was in his agony Luke 22.24 and as some suppose when he was Scurged and when he had a crown of Thornes platted on his head Mark 15.15 17. and when they nayled him on the Crosse and crucified him Mat. 27.35 and when after his death his fide was peirced with a speare Luke 19.34 35. whether this be his meaning by all the blood as the words with that he writ before and after it would so seem and whether this shedding be all the sprinckling he beleeveth or not it remaines doubtfull but as I understand as he tooke flesh and blood when he was made in our nature Heb. 2.14 even so all the abasements sorrowes anguishes and torments he suffered in that nature with all the forementioned being compleated or consummated in his death or dying the whole being his laying down his life for us this all this nothing lesse then this I understand by all the blood that Christ did shed 1 John 3.16 Isay 5.3.1 8. and with all his sufferings the compleating of them in dying I count the shedding of his blood though in this businesse bloodsheeding doth imply the Sacrifice offered whose blood was shed Heb. 9.12.22.26 and yet take in all his sufferings with the vertue thereof in his Sacrifice offered still shedding is not sprinckling but shedding and sprinckling are two distinct things tnd so with out shedding of blood and so offering the sacrifice whose blood was shed there is no remission of sinnes because otherwise there can be no blood to be sprinckled Heb. 9.22 23 26. yet even so also without sprinckling of blood and therein applying the vertue of the sacrifice there is no remission of sinnes purgation of conscience and nature and happy safety received and enjoyed Heb. 9.12 13 14 23. and 12.24 And this is clearly shaddowed and typed out it was not enough for the Passeover that the Lamb was of the first yeare and without blemmish and slain and so the blood shed c. unlesse the blood was offered with a branch of Hysop taken and sprnickled on the two side posts and the upper post of the dore and without which no assurance of a sacrifice Exod. 12.6 7 22 23. nor for cleansing and sanctifying Blood-shedding was not enough if it were not also sprinckled Lev. 8.11 30. and 14 7. nor for taking away any uncleannesse it was not enough that the water of purification was made for all Israel unlesse the particulars defiled were sprinckled with it Num. 19.13 18 19. yea this distinction between blood-shedding and blood-sprinckling is in the Law clearly held forth Exod. 29.16 21 Lev. 1.5 and 4.6 7. Num. 8.7 And come to the Gospell â— may be said of all to that what ever right or part Christ hath in them by vertue of his bloodshed and Sacrifice offered to God yet as Christ saith to Peter John 13.8 If he wash them not they have no part with him 3. Thirdly â—as he hath set down his proposition darkly and unprofitably so he hath set it down subtilly and craftily as a man guilty of some known errour in what he would seeme to maintain in that going about to disprove the distinction between blood-shedding and blood-sprinckling he saith all the blood which Christ did shed is the blood of sprinckling which is fit togull the un-wary leaves roome when the distinction proves sound for him notwithstanding his position to say he ment not to fault the distnction though that be his main drift that he might thirdly disprove another distinction if he could As here is a suspition ofcarnality and ignorance in his understanding of the blood of Christ as it is sprinckled may not some Reader conceive that he would have men to thinke that in the Mosayecall Sacrifices the materiall blood even so such and as it was when shed was sprinckled even so the materiall blood of Christ his body such as it was when shed even such and so materially sprinckled a brave motive for the Romish reservation of rellects and because this can no way be demonstrated and evidenced how it should be so and that it so is therefore all the blood-shedding must needs be sprinckling But to come a little neerer him If blood-shedding had been the sprinckling or if it had or could so have been sprinckled upon any what would it have profited them seeing if Christ be not risen wee are yet in our sinnes our faith vaine and preaching vain 1 Cor. 15.14 17 and the Lord Jesus Christ of whom and whose redemption wee treat hath a spirituall body and is a spirituall man the Lord from Heaven heavenly A quickning spirit 1 Cor. 15.40 49. So now as he hath dyed for our sinnes and rose for our justification and offered himselfe with the vertue of his blood and death a sacrifice to God the Father appearing now in Heaven for us Rom. 4.25 1 Cor. 15.3 4. Heb. 9.12 14.24 when we speake of his blood and death as presented before God in the heaven or applyed to or sprinckled on the hearts and consciencs of men on earth wee understand it spiritually his words even when he speakes of these things are spirit and life and so spiritually to bee understood John 6 63. and so though when we speak of his suffering blood shedding and dying we understand it materially as in a mortall body hee suffered in the flesh and shed materiall blood indeed and dyed for our sinnes and was put to death in the flesh yet as he is risen for our justification and hath overcome death and is gon up to Heaven and hath presented the vertue of his blood which is reall and spirituall before his Father in the Heavens and by the spirit by which he rose from the dead offered himselfe a spotlesse sacrifice to God and obtained eternall redemption Heb. 9.12.14 So when wee speake of the sufferings blood and death of Christ as presented in Heaven to God or applyed on earth to men wee understand it spiritually of the worth vertue and prevailing effecacy thereof with God or men and as the High-priest did once a yeare go into the holy of holiest sprinckled blood on the mercy seat c. and so sanctified the tabernacle and made an atonement for all Israel and this that they might be cleansed legally from all their sinnes Levi. 16.14.15 36.34 and yet they had their sacrifices to come to and sprincklings of blood and of the waters of purification for application which if neglected the neglectors were not personally clean but to be cut off or dye in that their legall uncleannesse Num. 19. to 8. And the fault found in those sacrifices as appertaining to conscience is that they did not make the commers thereunto perfect even so we being fallen and God yet mercifull and willing to shew us favour even at his
offered c. Is the words or sense here only that he once dyed True it is that the offering to dye is and truly may be called an offering but is rarely found that the offering of Christ to God includes but his death only however it is manifest in this chapter that here it signifies more then death yea are simply a ransome or price to purchase of God only even a sacrifice that is both a ransome or price to purchase and a reconciliation atonement or peace made with God for men and such a taking away the sinnes of the world from betweene God and men that mercy may be shewne them and meanes used towards them yea and yet farther that this sacrifice of his might be a remaining and continual thing before the Father that Christ by vertue thereof might mediate in generall for men and so send forth spirit in the meanes that they might be convinced repent and beleeve and in speciall by amediator of the new Testament for beleevers that he by vertue of this his Sacrifice may purge them and they receive the promise of the eternall inheritance and all this is manifest in this whole chapter and the drift and businesse the Apostle was about perpend it dilligently He is here treating chapter 7. and 8. and this 9. about the High priest-hood of Jesus Christ and especially mentions Christ his comming verse 11. Blood shedding verse 22 23. his assention to Heaven verse 20 24. His presentation of the vertue of of his blood and offering himselfe by the eternal spirit to God his Father there v. 12 14 26. His appearing before God with the vertue of his Sacrifice to take away sinne verse 26. having obtained eternall redemption verse 12. his blood sacrifice of force to purge the conscience of all believers on whoÌ„ it 's spinckled ver 13 14. And he for this cause the mediator of the new Testament that c. verse 15 all which in this laeter part of the chapter he is explicating and confirming let it be well minded And yet a little further consider how when where and to whom Christ our great high Priest did offer himselfe a Sacrifice and wee may see Hee did not offer himselfe such a sacrifice on the wooden Crosse that was not the Altar by and on which Christ was born and offered through the foolish Idolatrous Romanists have so esteemed and so prayed Oh holy Altar of the Crosse save us our Saviour himselfe calls such conceivers fooles and teacheth us that the Altar both sanctifieth the gift and is greater then the gift Mat. 23.19 which I hope none will say of the wooden Crosse that it sanctifieth the body of Christ and is greater then the body of Christ but the divine nature was greater then the humane and did sanctifie and dignifie the gift the humane nature or body of Christ and by this divine nature even the eternall spirit which supported him in his sufferings and by which he rose from the dead By that spirit he was born up and offered himself a sacrifice to God Heb. 9.14 He went to the crosse a sinner for us he bore our sins to the tree and was made sinne and a curse for us and dyed for our sins Psal 40 12. 1 Pet. 2.24 2 Cor 5.21 Rom. 4.25 but he was raised for our justification and being risen just and holy he then offered himselfe not spotted with our sinnes on him but a spotlesse Sacrifice without fault or spot to God Hebr. 9.14 This sacrifice was not offered here on earth the other high Priests did offer on earth they could but heare and lift up and wave before the Lord the offering and approach into a worldly Sanctuary But Jesus Christ appeared in the highest Heaven and there presented the vertue of his blood and offered his sacrifice Heb. 8.1.3 〈…〉 â—nd 9.11 12 14. This Sacrince of Christ was offered in the Heaven not to men or Angels but unto God In this businesse or Sacrifice offering he had not to deale with men though for men with God To God he offered the Sacrifice and with God it is accepted and hath prevailed that so there may be an offer and tender and application to men and a prevalency in all receivers chap. 7 8. and 9.12 14 So that all this well minded Mr. Garner is too short and limitting in his affirmation But let us fullfill his request and proceed to mind it a little further Heb. 9.28 So Christ was once offered to beare the sins of c. It is not certain that in this place the word beare the sinnes doth signifie to be counted the sinner and so to accept the imputation of them and beare the punishment due unto them of which is meant Isay 53.2.3 6 7. 2 Cor. 5.19 21. For so and in that sence he his owne selfe in his owne body bear our sins to the tree or on the tree 1 Pet. 2.24 and so in that respect he is said to have been made a curse for us Gal. 3.13 And this was before his refurection for our justification and so the offering or compleating of the offering mentioned in this chap. which offering is said to be to beare the sinnes of c. In which offering he is not said to be made a curse as he was when he hung upon the tree but a blessing A great high Priest of good things to come of which high Priesthood he treateth chap. 7. and 8. and this 9. chap. and that we may the better understand what bearing is here meant let us looke into the words and chap. consider the tipes here mentioned and the truth as it is found in Jesus First For the sacrifice besides that I have forenoted Vers 12.13 Note further that in the tipes were two Goates one that was slaine for a sin offering and the blood presented in the holy place and sprinkled on the mercy seat to make an attonement The truth of what is shadowed therein is found in Christ that beare our sinnes in his body to the tree and dyed for them and being risen hath presented the vertue of his blood in the holyes of holyes and so obtained eternall redemption and made an atonment for men Levit. 9. and 16. Heb. 9.12 13. 14. But we so sin against this goodnesse that we give God just cause to hold back all the streames of mercy from us by which we â—â—â—ht be instructed and drawne in to partake of this attonement and redemption and so in the tipes there was another Goate prepared not a dead but a live Goat that even after the attonement and reconciliation made in the holy place was to have their sinnes confessed over him yea all their trespasses and he did beare upon him all their iniquities into a land of Separation or not inhabited where no man dwelt to be charged with them Levit. 16.10.20.21 22. And is not the truth of this found in Jesus Christ our Lord that is risen for our justification and now at the right
denyall of Christ come in the flesh and of the truth of the Apostles record and testimony Rom. 16.25 26. or whether he meanes that which was hid and is made known but hath a depth of excellency in it beyond conception and then he usurpes the office of the Holy Ghost 1 Cor. 2.9 10-15 or whether he mean it of that which is manifested and made Known but vailed so with superstitions false glosses and interpretations that till confuted men cannot rightly see that which is This is the fairest and best sense to take him in and thus I conceive his meaning to be though herein he wrong and rob others of their due and arrogate to himselfe boasting of other mens line 2. It might be demanded which of or how many of the Mysteries he meaneth seeing he pretends unvailing mysteries for the Scripture and Spirit therein speaking of this glorious life and blessednesse in and by Christ cals it the mystery Rom. 16.25 Ephes 3.3 4 9. Col. 1 26 27. The mystery of God Col. 2 2. the mystery of Christ Col. 4.3 the mystery of the faith 1 Tim. 3.9 the mystery of godlinesse verse 16 the mystery of his will Ephes 1.9 the mystery of the Kingdome Marke 4.11 yea the wisdome of God in a mystery 1 Cor. 2.7 So that as God and Christ is on so the mystery is one which I say not to fault his saying mysteries for which some destinctions he may so say rightly Mat. 13.11 but then he should not have cryed down distinctions as divisions and separation when he must be driven to use them and shall not be so charged for the same that he cals unvailing mysteries he cals the truth unvailed and I will take him every way in the best and most favourable sense for the truth or this life and blessednesse in Christ the wisdome of God and the power of God may be considered as it was ordained and prepared of God in Christ and so was in him perfect even Propitiation wisdome righteousnesse sanctification redemption everlasting Covenant inheritance Kingdome glory union and fellowship with God and eternall life all was prepared by God in Christ 1 Peter 1.20 and in Christ Iohn 1.4 and was with the Father 1 Iohn 1.1 2. though hid with God in Christ Col. 3.3 And also it may be considered according to the severall degrees of Gods revealing and giving and so Jesus Christ the Propitiation in the very nature of man to take away sinne abollish death and overthrow the works of the Devill that so such as beleeve in him might have life and the reside reserved to judgement this was made known in some measure and beleeved also before any difference was between Jew and Gentile 1 Iohn 3.5 6. Gal 3.15 Jude 14 15. Heb. 11 2 7. So that I conceive he means not this discovery Again God made known to Abraham the Gospell more fully and so made known to him that Christ should come of him That in him all Nations should be blessed revealed to him the everlasting Covenant for the spirituall seed the multiplicity union and stability of the same seed and their certainty of enjoying the inheritance and made that Covenant fore confirmed in Christ with Abraham for all the spirituall seed which yet made no difference between Jewes and Gentils according to the flâ—sh Gen. 12.3 and 15.5.6 and 17 1-8 and 22.17 Gal. 3.8 9.16.29 but I will not charge it on him to mean it of this discovery Again that Christ should suffer and overcome and see his seed and of the travell of his soule and that he should be Gods salvation and shew forth judgement to the Gentils and that God would make a new Testamentall Covenant with his People and power out his Spirit on all flesh was still further revealed to and by the Prophet Isay 53. and 42.19 6. and 49 6 Jer. 31. Joel 2. Neither did this put the difference between Jewes and Gentils Yet I cannot though faine I would cleare him from intending it of this discovery but I passe it yet as also the shewing what made the difference and wherein it was of that in fit place But all this while the manner of his comming his Birth exile returne manner of life his preaching with the manner of all his sufferings death buriall and resurrection ascension offering Sacrifice exaltation and filling in our nature with the powring out of the Spirit and giving the precious promises of the new Testament though fore mentioned by the Prophets yet not clearly but as a thing still hid with God till it come to be fulfilled and acted by Iesus Christ our Lord the Holy Ghost also bearing witnesse of him and then and so was this mystery unvailed Luke 24 44-48 Rom. 1.15 and 16.25 26. 2 Tim 1.10 And the Apostles were the first makers known and revealers of this Mystery so as Mr. Garner cannot be the unvailer in this sense nor I suppose doth he so mean though of these things I suppose he meanes for to them one head of his mysteries are belonging And yet further the Gentils free participation of the benefit of al these things by the Gospel and so to be fellow heirs and of the same body and to have fellowship in all the priviledges of Israel without Circumcision or any outward observance to under them to the Iewes and to make them of the Iewish Nation this also was not clear but a hidden thing till performed by Christ and testified by his Spirit and so it was manifest to the Apostles who were the first declarers and makers of it known Acts 10. and 11. Col. 1.23.26 27. Ephes 3 4 5 6 7. And in this sense Master Garner cannot be the unvailer nor I beleeve will say he is though of this and the former he must needs be understood to mean by Mysteries For the glory of Beleevers estate at the appearing of Christ though revealed that it shall be and they shall be like Christ yet how glorious and what that same is is a thing that is still hid in God with Christ and will not be manifested till he doe come again in glory and appear visibly Col. 3 3 4. 1 Iohn 3.2 and I hope M. Garner would have none to count him the unvailer of this 3. It might be questioned what he means by Vnvailing whether the manifestation and evidencing that it might appreare but that is the worke of God in and by Christ effecting and the Spirits testifying as is shown or the first making known publishing and witnessing but this was the businesse of the Apostles and first witnesses who had the whole Gospell immediatly from Christ his own person as is shown or whether he mean only the blowing away of some mists and removing some darknesse cast on by mens deceits interpretations and glosses this is the most charitable sense to understand him in though in this sense he is not an unvailer but a gleaner out of those that have done it yet in this sense I understand him
of the first Adam but only the nature which was one in both sexes and each degree Then he came and dyed for all men in both sexes and every degree not so much respecting sexes or degrees as the nature of men for whom and for whose sins he came and dyed and so for them as men ungodly and sinners and not as elect vessels and a holy generation though to make such and even from the roofe and beginning of all it is evident That Jesus Christ the second publique man undertook as the second man A publique person for the first man a publique person and so for all that were in him and by propogation to come of him that they might not perish in this first judgement and death but to be given him into his dispose to preserve alive a time that they might live to him in this life and after death to raise them and bring them alive before him to be judged by him in another judgement to another life or to another death according to the Gospell Rom. 14 9-12 2 Cor. 5.10 11 14 15. Phil. 2 7-11 Rom. 2.16 and so the holy Ghost teacheth us to understand the businesse saying As by the offence of one unto all men to condemnation even so by the righteousneosse of one unto all men to justification of life Rom. 5.18 that is as is aforesaid in the other in the publicke man that undertooke for all men and that so as their lives are preserved a time and the old creation for them that such as come into him by the meanes he useth while he preserveth them in this old creation may partake of the new creation in him and such as perish in rebellion against him may be brought to another judgement and sentenced to a second Death And so in this sense Jesus Christ hath dyed and given himselfe a ransome for All men so as he hath made an atonement with God and is himselfe become the propitiation for their sinnes that it may be declared or testified in some fruites of his goodnesse to lead to repentance and seeking the Lord that so such as are by grace brought in to beleeve may be reconciled unto God and receive remission of sinnes and eternall life and those that perish in refusall and rebellion be justly sent down to a second Death which is a foundation and ground of and motive to repentance faith and obedience for all men set forth in the Gospell shewing in all this their obligation to Christ with incouragement to come in to Christ and terrour to all that rebell If Mr. T. W. his expressions may be taken in this sense it is yeelded as a true report or else not for this is that which Mr. T. W. opposeth and which T. M. endevoureth to shew proved in the sayings of holy Scripture for otherwise to prove he is still lesse being no Linguist for knowledge of divers tongues no Arthist in Logick either according to Aristotle or Ramus nor learned in Philosophy either morrall politicall or naturall either Epicurian Pithagorean Stoicke or Platonist or were he yet he could not thinke meet by these to square mould and prove Divinity but only what God saith in his word as he is helped to understand he desireth to beleeve and takes his sayings to be proofe enough and of more worth then all the reasons and arguments of men against them But Mr. T. W. saith that for proofe T. M. makes use of three things which he makes the principall ground of his Doctrine That which he cals the first ground for T. M. his proofe is The distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his own body with God for men and that he effected by his Spirit in men God this saith Mr. T. W. is not agreeable to Scripture To which I answer I have been so told by such whom he reproacheth as lay preachers but not by any profest Divines before I read it in Mr. T. W. 2. This distinction and foure more one about the distinct ends of his death another the distinct manner of mentioning those ends another about the divers waies of propounding his death and another about the difference of the extent and force of the same word in Scripture I used for clearing the businesse in stating the question But seeing so many of those he reproacheth as lay preachers affirme them my proofes and now it is so affirmed by two Clerks professed Divines though of contrary judgement and practice let them so stand each of the five distinctions being of the like force to prove and foure of them not faulted by Mr. T. W. 3. This distinction he faulteth is in the Treatise shewn expresly in the Scripture there quoted page 2. to 14 15. and nothing there disproved in any quotation but remaineth full enough to answer all he hath said to fault it besides the distinction and that which it now acknowledged a proofe for are both shewn in that Treatise and in the first part of my answer to Mr. Garner to be plainly set forth and proved in the Scripture 4. His way of faulting the distinction is by framing reasons and calling Scripture to make a consequent with though I hope he will not justifie the Saduces so reasoning from Scripture Mat. 22. as divers in our-dayes also have done to deny the reurrection of the body But this with all that followes in his leasons is answered and the abuse of Scripture therein shewn before in that Treatise in divers places to which he hath said nothing and again in the first and third part of the Reply to M. Garner so as for answer no more need but only to desire the Reader to peruse the same though the Reader of his may see 1. In his first reason much weaknesse for whatever reconciliation be wrough with God in Christ by his Death yet no men are reconciled to God but by the spirituall application thereof when the love of God is there through commended to the heart which slayes the enmity there and reconciles to God in receit of the atonement whence the words while wee were c. and being now justified and wee have now received Atonement Rom. 5.8 9.10 11. The Colotians were enemies in their minds by wicked workes in which they walked after Christ had dyed yea and made peace in presenting the vertue of his death before God also and by application of this were after reconciled to God Col. 1.20 21 22 23. Besides he is not able to prove that the Death of Christ is agreater worke then the resurrection of Christ nor that the reconciling to God by love commended through the death of Christ a greater worke then the further saving by the power of the Spirit of life by which he rose from the dead which sounds harsh to Ephes 1.17.19 20. though his so saying acknowledgeth the distinction As for his altering the Text Rom. 8.32 it may be said God doth not give an unâ—glorified Sonne to
his but having delivered him up for us all it is not said how shall he not deliver up all things for us but as he said if he give him to us who was delivered for us and is wisdome righteousnesse c. how saith the text shall he not with him in giving him freely give us all things which makes nothing for Mr. W. his Reason 2. His next reason is answered in the Treatise opposed and in reply to Mr. G. It s no where said that the world hath Redemption through his blood nor that God will not impute sin to the world though Mr. T. W. take liberty to confound and limit generall propositions with speciall applications and to blot out difference between present preterperfect and future tense here and else where 3. His third Reason is dubious and forceleffe and answered in the Treatise opposed and in reply to Mr. Garner about the word Advocate 4. His fourth Reason is grounded upon an oversight of the change of person in the Apostles speeches from verse 14 to 21 in 2 Cor. 5. and mis conception of the word might as is shewn in reply to Mr. Garner about that word 5. His fifth Reason hath an equivocation in the words hath reconciled which should be hath wrought reconciliation in his own body or reconciled the nature of mankind in himselfe for all mon and then his consequence is not true of all men nor doth a Peter 1.3 speake of any more then the then Beleevers yea in those words not of all them as the next verses the change of persons shew and so prove not Mr. Garners sayings at all 6. For his sixt reason I forbeare to note what appeares in it I desire to deale reverently with him and not to provoke him for Christ by his death resurrection and Sacrifice hath purchaced all men of God and wrought reconciliation in their nature in himselfe for them and doth use meanes that it might be applied to them which if they persit in rebellious resusing and when he opens their eyes will not see their saying if he give them up and doe no more he is but a halfe Saviour will neither helpe themselves nor hurt him 7. His seventh reason is grounded on a slander as is fore shown and built up with queries to which answer enough is both in the Treatise and in the reply to Mr. Garner and all the world being Christs out of which those that are chosen in the heavenly call to him are his peculiar and have his Spirit I marvell at his passages in this businesse as if some were his peculiar before they have his Spirit and after shall have or as if the greatest number of men were their own as evill men say Psal 12. for if they be Gods and not their own then they are Christs also and that by vertue of his ransome Psal 26.9 That which he saith is the second ground of T. M. proof is A distinction between a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for Beleevers this T. M. disclaimes and marvels thaâ— so learned a man and profest Divine professing the examination of my Book should under his hand affirme such a thing For 1. I was about the first distinction still and comming to treat of the second branch the redemption reconciliation and salvation which by his Spirit discovering and applying the former he worketh in men I mentioned how he was fitted for it and how he proceedeth to effect it in which I shewed how the Scripture sheweth a common salvation in which also there is a witnesse and tender to draw men toward the speciall and so that their is a speciall falvation in all which I spake not of purchase but dispensation which Mr. T. W. could not but see and why he hath altered the businesse and misreported my sayings let the reader judge 2. I doe not conceive so grosly carnally and scantily of Christ as if he were not the Saviour and author of salvation but only a purchaser of it only a bargain maker with God a purchaser of some things for the Father to give to another I beleeve him so to have purchased as to have all into his dispose so as he hath power to forgive sinnes and to give eternall life and is able to save and able to destroy yea the Father doth nothing without him but whatsoever the Father doth the Son doth the same and God would have all men honour the Son as they honour the Father Mat. 9. John 5. 3. This second of his reported my grounds being his own framed position to answer it is meet himselfe deale with it and not I whom it concernes not and what concerneth this businesse of mine is already fully and largly answered in the Treatise which became him to have answered and not to flye that and frame prositions and objections as him best liketh and as he conceives his reasons might best answer and yet there is still farther answer to all he saith in this Reply to Mr. Garner in the first part on Hebrewes 5.9 1. As for the common salvation mentioned Jud. 3. though I but quoted the place after this saying The faith of this common salvation is as the oppening the doore to the speciall Text p. 11. And so gave no occasion of his if salvation be taken in a speciall sense for I desire not to take any part of the salvation wrought by Christ in his own body or extended by vertue thereof to men in a carnall sense but spiritually in regard of the salvation because it comes from the Lord the quickning Spirit and hath evidence and motives in it to spirituall good even that part of it which is in preservation of the old creation how much more that which exceeds and hath its ends and tendancy towards eternall life though it be not eternall life which is the speciall but what salvation is meant Jud. 3. whether the common in beleefe whereof the speciall is received or the speciall only I have the Reader for answer to consider what is said Jud. 4 5. of the types some destroyed after saved and for the sanctification c. mentioned consider Heb. 10.19 for whom surely he prayed and was as dilligent as for these other Reply I make not least I should occasion his zeale to become fury As for his affirming the salvation no larger then the faith and because the faith of the salvation is not given to all therefore the salvation was no farther common then to them that had it His undertaking to be a Minister of the Gospell to many nigh Rutland Lincolne shire and Yermouth who at that time had not that faith given them doth confute his saying though one might also say there is more in the salvation wrought by Christ both common and speciall then any words in doctrine can fully set forth without divine Spirit to discover or will be fully manifested till no more need of such mediums to see