the Spirit of Christ maketh free And for this by such as strike against the end of the law I am reproached for an Antinomian Rom. 7. 8 1 2.4 4. That such as are by grace thus led to live and walke in and by the Spirit of Christ and so in Christ as they have received him do enjoy fellowship with the Father and the Son and there-through receive insupernaturall and spirituall shines and infusions of divine love and therein dispensation of spirit and spirituall visits in discovery of Mysteries hints motions and operations which effect springs Ascending to God and streaming towards brethren all in with and according to the word of grace Ioh. 14.26 15.26 16 12-15 1 Ioh 1.3 4. c. do shew And for this by those that are strangers to supernaturall and spirituall teachings I must be defamed as an Enthusiast though in comming to triall the defamers will not stand to the plaine sayings of Scripture and would drive from resting on the Word and Spirit both in one A ready way to take all from humane Testimonies These are the opinions cryed out against which I have nor set downe to gaine approbation from any unbeleever But only to prevent such as are taught of God from harming themselves by receiving rumours and from such I shall gladly receive farther information Knowing amongst us the difference will be or is very little in the three latter And I hope God will in due season bring us to agreement in the first in the meane time let us keepe the unity of the spirit in the bond of peace as prayeth the unworthiest amongst them Tho. Moore FINIS Errata IN Epistle page 2. line 3. for rough reade through in Treatise p. 1. l. 9 for by himself r. by him in himself l. 14 for exceeding r. exceedingly p. 2. l. 4. blot out first p. 5. l. 6. for thee r. be p. 7. l. 28. for our r. one p. 8. l. 1. for impart r. import l. 4. for exeptation r. acceptation l. 5. for or r. are disobedient p. 10. l. 6 for 209. r. 109. l. 25. for Jewes r Jawes p. 11. l. 15. for 1 Pet. 3 4. r. 2 3 4. l. 24. for 6.8.10 r. 5. 8. 10. l 27. for Assurement r. Allurement l. 28 for apeareth r. operateth l. 37. for 8. 10. r. 2.10 p. 13 l. 18. for 4 r. 40. l 23. for or r. on l. 35. for or a. p. 16. l. â— for propitiation r. proposition l 27. for refused r. refuted l. 34 for wrothe r wrought p. 19 l. 10. for laguage r. linguist l. 14. for redemo r. redimo p. 23. l. 33. for 29 r. 26 p. 24. l. 13. for 16 r. 18. l 16. for intent r. extent l. 34. for memoriall r. removeall p. 17. l. â— to mankind adde to l 12. for spirit r. Priest p. 26. l. 32. for offered r. after p. 27. l. 6. for that r. them l. 19. for thirdly r. thereby l. 20 for As r. 4. p. 21 l 8 r. Heb. 1. 3. l. 12. for Good r. God l. 33. for Rom. 25. r. 9.25 p 31. l. 7. for refused r. refuted l. 15. for or r. for p. 32. l. 20 for beere r. so l. 29 for 33. r. 133. p. 24. l. 9. for by r. be l. 15 for especially r. expresly l. 17. for 20. r. 12. p. 25 l. 14. r. for heare r. heave p. 29. l. 30. for if r. it p. 31. l. 28. for chaâ—ged r slandered p. 30. l. 8. for sancy r fancy l. 23. for men r. me p. 33 l. 34 for largest r. largenesse p. 35. l. 4 for indifferently r. indefinitly l. 22. for romist r. remist l. 23. for one r. on p 38. l. 20. for where two r. were to p. 39. l. 36. for righteousnesse r. raigning p. 44. l. 28. for intdened r. extended p. 46 l. 10. for them r. him l. 11. for them r. him l. 33. for beleive r beseeme p. 48. l. 2. for have r. leave p. 49 l. 12. for his r. 18. p. 50. l. 28. for universalltyes r. universalities p. 51 l. 10. for word r. world l. 27. for indivinity r. indifinitly p. 52 l. 8. for of r. if l. 20 for him r. sinne p. 53 l. 18. for Ayre r. fire p. 57. l. 32. for Joh. 2. r. Joh. â— p. 58. l. 18. for not r. But. l. 20. for formes r. former p. 59. l. 29. for Iudge r. Jude p. 60. l. 28. for words r. those words l. 29. for make r. to make l. 30 blot out to p. 62. l. 27. for 109. r. 106. p. 63. l. 14 for 23. r. 13. p. 69 l. 5. for 2 Tim. r. 1 Tim. p. 71. l. 35. for fold r. hold p. 73. l. 21. for Act. 17.2 r. 17.25 for 35. r. 75. l. 32. for 126. r. 136 p. 74 l. 16. for seasable r. sensible l. 28. for Ioh. 6.5 r. 6.5 1. l. 33. for honour r. owners p. 75. l. 31. for 2 Cor. 14. r. 2 Cor. 5.14 p 76. l. 9. for 1 Joh. r. Ioh. 6. p. 81. l. 13. for 14 15 r. 44 45. l 27 for every r. ever p. 84. l. 3. for 18 r. 28. p. 85. l. 23. for and r. not p. 86. l. 1. for denying r. dying p. 90. l. 28. for concepiton r. conception p 95. l. 7. for viz. r. ☞ p. 96. l. 20 for satify r. satisfied p. 97 l. 12. for continuace r. continuance p. 98. l. 7. for propiated r. propitiated p. 99. l. 24. to in respect adde of the flesh p. 101. l. 1. r. saving love l. 6. for for r. so p. 102. l. 1. for another r such a. l. 7. adde he p. 104. l. 2. for insury r. injury l. 29. for 14. r. 1. 4 p. 105. l. 11. to way adde of use p. 106. l. 30. for suppose r. purpose l. 32. before all r. and p. 107. l. 2. for 12. 13. r. 1. 2. p. 110. l. 7. for gall r. gen l. 35 for come r. came p. 117. l 4. for Joh. 4. r. 1 John 4. l. 13. for Judge r. Jude p. 118. l. 14. for beginning r. bringing l. 35. for through r. though p. 119. for denying r. dying p. 12 3. l. 30. for indeared r. undered l. 36. for belonging r. belong p. 129. l. 22 for Ioh. 2 r 1 Ioh. 3 p 131 l. 24 for conceit r consent p 132 l 1. for Ioh. 1 r 1 Iohn 1 l 4 for 36 r line 36 l 20 for partaking r partake p 133 l 9 for But r Both l 35 for roofe r root p 134 l 16 for perish r persist l 25 for perish r persist l 35 for stilnesse r skillesse p 135 l 12 for effected r effecteth l 32 for it r it is p 136 l 14 adde the. p 137. l 18 for Garner r W l 25 for persit r persist p 139 l 5 for Text r Treat l 6 for speciall r spirituall l 16 for have r leave l 35 for life r lesse p 140 l 28 and 29 for preservation r preserver l. 34 for or r for p 141. l 5 blot out be p 14â— l. 4 for for r so p 143 l 29 for Prov. 12. r Prov. 1. p 144 l 26 for bold r told p. 145 l 35 for denyes r deny p. 146 l 13 for withstand r withdraw l 28 for 169 r 69 p 148 l 13. for first r sixt p 149 l 18 adde Answer not in the l 35 for now r new p 150 l 23 unto a figure adde the whole p 151 l 3 for words r works l 17 to her adde during her l 29 for loave r leave l 34 for where r were p 152 l 3 for they r the p 154 l 33 for unlearned r unlettered p 155 l 6 blot out the last as l 10 for arrigoricall r Allegoricall l 31 for 2 Cor. 14 r. 2 Cor. 5 14 p 156 l 5 for inferre r insert l 19 for manifestation r manifestarian l 25 for 4 r. 14 For Mr. Knowles it was in my Copy according as to his Epistle Knollis
when they turned aside they came neerer to truth and had before been seeming servants to him who by this mans doctrine was but a seeming Lord to them whose heart trembles not at this But he will helpe it with comparing it with the Epistle of Iude let that therefore be also veiwed doth not Iude mind them of the faith of the common salvation and tels them of some that turned not a seeming or shew but the grace of our God into wontonnesse and denying the only Lord God and our Lord Jesus Christ Iude 2 3 4 doth he not professe for their admonition even therefore to put them in remembrance though they once knew this how that the Lord having saved the people out of the land of Aegypt afterwards destroyed those that beleeved not Jude 5. Doth not Jâ—â—â— here point the Christians to the remembrance of Gods dearing with Israel of old as Peter about their Teachers to the Prophets of old And was not this deliverance out of Aegypt a â—ipe of Gods now bringing men out of the darknesse and fellowship of the world to fellowship with his people which is somthing above that Mr. Garner opposeth and is not that deliverance called a redeeming them Deu. 15.15 and. 25.8 and 24.18 and buying them Peu 32.6 16. a saving Psal 109.8 15. so that here were a people redeemed bought saved yet many of them for their unbeleef afterwards destroyed and this writ for our admonition who is that which is so bold to give the holy Ghost the lye say they were not really redeemed bought saved but only seemingly so they perished really in the first overthrow but seemingly afterward now that men were once alive in Adam fell truly into the power of the first death but are in no sort truly made alive by Jesus so cannot be twise dead indeed but once really and the other is seemingly How thinkes any they shall perish in a second death for denying a seeming Lord a seeming redemption forsaking a seeming life in a seeming profession who like M. Garner to paint out these things in fine words yea in his conceit he hath so coloured and garnished these texts with his device that every understanding Reader shall see no other but take this his forgery to be as he professeth it to be even the mind of God not only in this but in many other Scriptures as he saith page 163. so that where the holy Ghost speaks not of mans goodnesse or works in purging or sanctifying themselves but of his own goodnes in the gift of his Son and of his Sons blood in the vertue thereof that had made a purgation for them prevailed for means to work purgation in them and sent his gracious spirit in the meanes with some prevailing effecacies to set forth the greatnesse of their sinne and the justnesse of their judgement like that Ezek. 24 23. that slight such grace despite such a spirit and ill require such goodnesse 2 Peter 1.9 Heb. 10.29 30. all this gracious workes of Father Sonne and holy Spirit he conceives must be taken for counterfeits and seemings also and who will be charged with hypocrisie here so that the evill of men in departing from the faith is their departure from hipocrysie whereas the Holy Ghost chargeth them with hypocrysie in their wayes when they are departed 1 Tim. 4.1 2 3 4 now he that dares thus deal with the Scripture pretend the originall put words for text that are none make seemings of truth and adde too and change the sayings of the Holy Ghost and call his own sayings the mind of God what error may not he this way bring in if beleeved But who that is wise will credit him that so dealeth with the Scripture VII I might note his intimation of difficultie in the plain sayings of the Gospell page 47.77 which when they speak of the foundation and first beginning of the Gospell are all plain and easie as they are now set forth as the Holy Ghost justifieth Pro. 8.6 7 8 Heare for I will speake of excellent things and the opening of my lips right things for my mouth shall speak truth and wickednesse abomination to my lips all the words of my mouth in righteousnesse nothing froward or perverse in them they are all plain to him that understandeth and wright to them that find knowledge and chapter 22.20 21. Have not I written to thee excellent things in counsell knowledge note the end that I might make thee know the certainty of the words of truth and that thou mights answer the words of truth to them that send to thee Surely had Mr. Garner beleeved this testimony he would not have conceited so many impossibilities of truth and absurdities in the plain sayings of Scripture and under pretense of difficulties have so wrested altered and added to them to make them right to his seeming but it may be he will deny all this and say he hath denied no truth though he have often but onely sound out fitter words to expresse it but for that note Eccles 12.10 The Preacher sought to find out acceptable words note here words acceptable and pleasing to God and profitable and safe for men to vent and receive the mind of God in and what are they marke and that which was written up ight words of truth Where is he that can find us out more acceptable words to tell us the mind of God in or that will plead difficultie in his words in the beginning of the Gospell that he may help us with plainer words to give the sense wil such a one reply that in 2 Pet. 3 16. many things hard to be understood which they that are unlearned unstable wrest as they do all the other Scriptures to their own destruction Let such a one again mind this very place whithout colouring or wresting or glossing he may see 1. That the spirit by Peter speakes not here by things of the beginning of the Gospell of Christ neither what Christ hath compleated in his own body for men not what by spirituall opperation he workes and dispenseth heere in beleeving men But of the second comming of Christ to restore all things and so of the new Heaven and new Earth of which things Paul writ to these Hebrewes Heb. 2.5 8. and 12.26 27 28. and so in all his other Epistles in one place or other 2. That he speaketh not of all or any whole Epistle of Paul but only of some of his sayings about these things the comming and Kingdome of Christ c. and of these things he saith not all but as some Translators many some certain things are hard to be understood 3. That he saith not that the manner of his writing nor that the sayings but some things in those sayings are hard to be understood now this is commonly known a saying may be plain and easily understood what is said and yet somthing spoken in that saying above our knowledge especially in promises of this
so deny him that was their rightfull Lord and distroyed themselves but now he is said especially to save them that beleeve Which is the next point 3. For the third He became the author of eternall salvation to all them that obey Is not here a distinct mention an especiall pointing out of the persons unto whom he is the author of eternall salvation namely them that obey him and all them and though it be a digression from this businesse yet a word may be noted what this obedience is It is the obedience of Christ The obedience of the Gospell 2 Thes 1.8 Rom. 6.17 The obedience of faith Acts 6.7 Rom. 16.26 and so it is one and the same with Beleeving compare Acts 5.32 with John 7.38 39. and so divers translators have indifferently used the word disobedience or unbeleife Ephes 5.6 and this will clearely appeare if we mind first the opposition between the law of workes and the law of faith and between the obedience of the one in doing and of the other in beleeving Rom. 3.27 and 10 5 8 9. Secondly the drawing nature of this faith when with the heart it s not only of righteousnesse but unto righteousnesse Rom. 10.10 and brings upon Christ 1 Pet. 3 4 5. having in it a discerning and approving beholding and understanding of Christ as he is the Sonne of God and our Saviour 1 John 5.20 An inward beleeving and hearty credit-giving to the testimony God hath in his word and by his spirit given of Christ 2 Thes 1.10 1 John 5 6 10. an high estimate of Christ as the perfect and sufficient propitiation wisdome Rock c. Phil. 3.7 8 9. An hearty trusting and resting on Christ and God in Christ for eternall life and all that is in it and appertaines thereto Rom. 4.22 23 24 25 26 and 6.8 10. A welleased submission to Christ or embracing and receiving him to be saved yeelding up to him in all the reproofe and assurement and love to him and his which his grace appeareth and moveth too Gal. 5.6 Acts 26.19 and all this is in unfained and cordiall beleiving Thirdly the commandements of Christ sutable to beleeve in him John 14.1 and to love one another as he hath loved us John 15.12 which the Father also commandeth in commanding all to hear him Mat. 3.17 And the not suffering the Grace of God manifested in his word and workes to prevaile to lead to this unfained faith that workes by love is the disobedience that brings condemnation John 3.18 19. 2 Thes 1.8 and 8.10 And the being thereby overcome to this faith is obedience Rom. 1.5 and 6.17 and mind that it is said He is the author of eternall salvation to all them that obey him But I beleeve that it is not in Scripture said nor that Mr. Gerner or Mr. Knowles either can shew it there That he is said to be the author of eternall salvation to the world or the whole world as he is said to be the Saviour of the world and the propitiation for the sinnes of the whole world nor is he said to be the author of eternall salvation to all men as he is said to dye for all and to have given himselfe a ransome for all nor is he said to be the author of eternall salvation to the unjust ungodly his enemies as he is said to have dy'd for them and til they can shew this they cannot disparage the distinction for we may see it all the way through the Gospell saying as in this Heb. 5 9 He is the author of eternal salvation to all them that obey him according to that is said of the wil of God concerning him namely That of all the Father hath given him to undertake for and upon the offering of his sacrifice he hath given him into his dispose to order and judge Pal. 2.7 9 10 Rom. 14 9 11 12. He should save them with such a salvation as may fore-run the knowledge of the truth and then bring them to the knowledge of the truth and loose none of them but raise them up at the last day 1 Tim. 2 4. Iohn 6.39 and this will be manifest one day that he hath done it when all shall by him be raised and come before him and acknowledge him Lord to the glory of God when it will be manifest that who ever of them be lost and perish he did not loose them but they lost themselves and brought distruction on themselves Iohn 6.39 1 Cor. 15 21 22. Phil. 2.10 11. Mat 16.26 2 Pet. 2.1 But now for eternall life it is not so said of all so given but of a giving upon or after a giving namely after all by vertue of his sacrifice are given in to his dispose then those that by discoveries of grace are in the heavenly call given him in being brought to and united in him in beleeving on him That he may give them eternall life Iohn 17.2 and so he saith Iohn 6.40 And this is the will of him that sent me that every one which seeth the Sonne and beleeveth on him may have everlasting life and I will raise him up at the last day Like to this also was 2. The end of the mission or sending him into the world that he should doe that for men and use such meanes towards them that the world through him might be saved But more that whosoever beleeveth on him should not perish as there may be a saving and yet an after perishing of some Jud. 5. but that they that beleeve shall have everlasting life Iohn 3.16 17 36. 3. Like to this also is the end of the power authority and spirit that the Father hath given to Christ his Sonne and our Saviour namely That he may rule over all flesh and be their right and lawfull Lord and so preach good tidings to them and shew mercy to them to comfort all that mourne Iohn 17.2 Acts 10.36 Mat. 28.18 19. Isay 61.1 2. and to raise them from the dead and judge them according to their obedience or disobedience to him Iohn 5.27 28 29. But to give eternall life to as many as by the heavenly call are brought in to see him and beleeve on him and so given him Iohn 17.2 with 6.4 The mourners in Syon to whom he is to give beuty for ashes Esay 61.3.4 4. Like to this also is the proclamation and doctrine of the Gospell declaring peace pardon and mercy in Christ for all and tendering it to all where it comes whether they accept or refuse Luke 10.5 with promise or acceptance Acts 13.32 38 39. But the promise of receit of forgivenesse and eternall life is ever and only to those that beleeve on him and harken to him Iohn 3 15 36. Isay 55.3 4 so that all the way through the doctrine of the Gospell the distinction between a salvation in Christ tendered to men and the same given into and working in men is cleare the former generally for all men to be tendered to them
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
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
to all men according to his dâ—iâ—t eternall life where as the Scripture speaking of all comming before him gives us to understand it in a larger sense namely that as in his call many are by discoveries of his grace drawn in to beleeve on him and so given up to him and receive eternall life in and with him so they that refuse and rebell shall yet one day by his power given him by vertue of his ransome come before him bow to him and acknowledge him Lord before he passe the sentence on them Isay 45.22 23. Rom 14.9 10 11 12. Phil. 2.7 to 10.11 So that the same abuses as before may here be noted ☞ 1. 3. The word For 2 Cor. 5.14 15. Rom. 4.25 and 5.8 page 28 29. 2 Tim. 2.6 Mat. 20.28 and 26.28 Luke 22.20 page 49 50. This word For where it is Hee dyed for all or many for thee for us and the like The nature and force of the word For saith he is very significant It signifies interest propriety and carrieth the force of promise performance in it unto the persons concerned therein and this sense he explicateth thus They have an interest or propriety in the glory vertue power life and riches of his death yea he after puts in specialty right enjoyment In which expressed sense of his as set down page 28 29. and 49 50 There is much darknesse and un Scripture like language in it for the dying of Christ was but once in his own person as the publike man to fulfill truth and satisfie justice and it is over and past and he is not now so dying nor can dye any more Rom. 6.9 10. Rev. 1.18 Besides had he not risen and overcome death Wee had yet been in our sinner and our faith vain and perished when our bodyes dye 1 Cor. 15.17 18. Yea and however his death is exceeding precious and fruitfull yet the vertue of it for eternall life glory riches c. is in Scripture language ratherest put upon his resurrection ascension and glory with which the Father hath glorified him and his everliving to intersede Asts 13.33 34.38 39. â— Rom. 5.10 and 6.10 and 8.2 34. Heb. 7. and 8 and 9. and 10.1 Peter 10 â— Col. 1.19 and 2.3 9. But his death in the vertue of it as he is risen and is with the vertue of it gone into the holy of holyest and hath there presented before God the Father and offered himselfe by the eternall Spirit to God a ransome and spotlesse sacrifice and so fat down by vertue thereof a Mediatour so his death in the vertue of it is remaining and perpetuall Heb. 9.12 14.15 and thus it appears by his after writing page 189. he is to be understood and so if wee mind that which is generall and common to the nature of man his sense as first set down without his explication hath a truth in it that as he tooke that very nature that all mankind hath and dyed in that nature for sinnes and rose for just fication and ascended and gave himselfe a ransome to God for all and by vertue thereof is the man the Mediator between God and men so all in that nature have a speciality of interest a bove the fallen Angels and so have their lives by him Acts 17.27 28. John 6.33 And have mercy and life prepared in him and so a right to looke and come to him in the meanes that he useth John 1.4 5. And a promise that in so turning and comming in to him he will save them c. Porv. 1 22 23 24. Isay 45.22 whence they that deny him in his call and follow still on for lying vanities are said to deny him that bought them 2 Peter 2.1 To forsake their own mercies Jona 2.8 To loosse their own soules Mate 16 26. to bring upon themselves swift destruction 2 Peter 2.1 and so even such to perish for whom Christ dyed 1 Cor. 8.11 But when they are so given up and perish they have lost their interest that once was theirs and are blotted out of the Book of life and so though in agravation of their sinne it may be said stall Christ dyed that is did once dye for them but then For implyes not the remaining vertue of his death in blessed operations nor their present interest therein which they have now deprived themselves of Prov. 1.24 25. But now for his sonse as explicated by him it is very false for it is not in every place so significative for such an interest as he hath explicated that is manifest abundantly in the Scripture 1. Christ dyed for the Ephesians before Paul preached to them and yet before their receit of the Gospell they were without Christ being alians from the common wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Ephes 2.12 which had not been true if Christ his dying for them had in and by that act of dying only or in that saying For given them such an interest as Mr. Garner affirmeth from the word For. 2. But to proceed he speakes in a plain contradicting language to the Holy Ghost who saith expresly That Christ dyed for the ungodly Rom. 5.6 For the unjust 1 Peter 3.18 And yet saith again as expresly that none such hath any inheritance in the Kingdome of Christ and of God Ephes 5.5 and that such that is while such or as such shall not inherit c. 1 Cor. 6.9 10 Gal. 5.22 And that those who now doe inherit were some times such but then they did not inherit but now they are washed c. and so made meet to inherit 1 Cor. 6.11 Col. 1.12.13 The holy Ghost never fastening the inheritance and such interest on this word or bare act Christ dyed for them But on his gracious application of the vertue of his death and resurrection inabling them to beleeve and making on in Christ Iohn 1.12 so that heerin his sense appeares unsavory in such an affirmation of Christ dying for all But to come closer to him in that wherein hee would strive to wind himselfe out by saying though the word For implyes not such an interest That all have at present yet it implies that at one time or other they shall that are concerned in that word For shall have such an interest I shall therefore let the Scripture appeare 3. That not only the dying but the death of Christ in the vertue of it in his Resurrection Ascension Sacrifice offering with its prevailency with God and spirit and grace received as it is in him the publicke man a purgation fit to purge a Reconciliation to reconcile a medicine to heale a life to enlive food of life to afford eternall life to the eaters and all ready and prepared in him and set forth in the Gospell and men by Christ and his servants called thereto Prov. 9.1 2 3 4 5. Mat. 22.17 So it is affirmed ready yea and many called and invited on this