cause to acknowledge another And in points of practice also how many have pressed Beleevers walking after and according to particular dictates and motions suddenly given in by the Spirit of grace which is very good to deny or make carelesse of the sayings of Christ in the Gospel sutable to which he hath writ his Law or mind in the hearts of Beleevers that would move on all occasions according to those sayings if they were heeded And approve of pressed speaking and teaching the things of Christ by a sudden and immediate revelation of them by the Spirit of grace to the heart which is exceeding profitable when that is indeed vouchsafed and suiting to the Prophets of old and yet this that they may deny Beleevers according to the knowledge and faith given them by comparing searching and producing Scripture to teach the things of Christ which is also profitable and sutable to the Priests and Levits of old And so to commend singing according to a gracious inspiration which is very good when so vouchsafed yet this pressed to deny singing according to grace in the heart such Psalmes as are left upon record which is also good and many such like might be instanced and when it may be to hinder the receit and to disturbe and put by the settlement and profitting of some needfull and profitable truth If it may be that way compassed Satan himselfe by his instruments will not let to acknowledge even some main truth he could move his servant to say of the Apostle and Disciples to trouble them Acts 16.17 These men are the servants of the most high God which shew unto us the way of Salvation yea that he might hold his fold still if that would have served he would confesse Christ Thou art the Sonne of God Mark 3.11 wherefore though I deal with a gracious man yea were he as gracious as he that was reproved Mat. 16.22 23. Gal. 2.14 yet while I acknowledge with him every part of truth that he acknowledgeth I must also maintain against him that part of truth which he so plainly yet in that respect subtilly denieth XIII He professeth his uprightnesse having Gods assistance Epistle Treatise pag. 201. and that he knoweth he hath the spirit of of God which will reveale spirituall things to him yea the deep things of God p. 32. and so often professeth his sense that is far fetched and forced on a text to be the mind of God and hath Mr. Knoles to affirme and confirme the same and for his uprightnesse and having the Spirit of God I would be lought to deny but in some measure acknowledge the same both in Mr. Knoles and him and desire the increase thereof both in them and my selfe But yet whether either of us be upright or have or are lead by the Spirit of God in this businesse about testifying for or against this part of the truth by him opposed must be tryed by the agreement of our sayings with the plain word of God Isay 8 20. Gal. 1.7 8 9. for to compare our selves with our selves and among our selves it is not right neither is he that commendeth himselfe approved but whom the Lord commendeth 2 Cor. 10 12 18. And he that speaketh of himselfe secketh his own glory John 7.18 and wee are willed not to be shaken in mind or trouhled neither by word or spirit or writing as if from the Apostles 2 Thes 2 2. And a Church commended for trying them which say they are Apostles and are not and finding them lyers Rev. 2.2 and it is made a marke of false teachers to speak great swelling words 2 Pet. 2.1.18 Jude 16. intruding into things they have not seen Col. 1.18 so that this boasting of having uprightnesse or the Spirit is no good way for any man to prove or determine any thing in controversie XIV Hee forceth private strained and unsound senses upon divers places of Scripture as to instance some of them in order as they are in his Book 2 Cor. 5.15 that they which live c. Here saith he the living or life mentioned is that eternall life that is in Christ Jesus and the same sense he puts upon the life of the world mentioned John 6.33 51. now marke how weakly he proves this and how unsound and forced it is saith he he dyed for all to make them a live to recover them from death and to bring them into an estate of lifeâ— by his dying for them and rising againe this saith he is the force and meaning of the words he hath in this if he had gone no farther acknowledged some part of truth though weakly and scantily and with some questionable expressions because all must once dye and after that the judgement and the end of this life here mentioned given is that they that live should live unto Christ so shall they have comfort in that judgement and this is the scope and force of the words from verses 10 11. to 14 15. But now that the life here mentioned is the eternal life which is in Christ Jesus and only had in having him 1 John 5.11 12. as he affirmeth imposing that sense on these three places page 27. that remaines to be tryed and by Scripture will appear unsound for 1. This life appeares evidently to be that which by Christ is procured and given to all men to the world of mankind as is affirmed Acts 17.2 Psalme 35.3 with John 1.3 4 5 9. and so all the mercies and meanes for the preservation of it and for the leading men to repentance during the time of it is procured by Christ his ransome given and propitiation made John 1.4 10. Col. 1.18 In whom mercy and truth are met and righteousnesse and peace have kissed in whose resurrection truth is sprung out of the earth and by whose ascension and mediation between God and men Righteousnesse flowes down from Heaven and the Earth is filled with his goodnesse Psalme 85.10 11. And as his mercies are over all his workes so is he righteous and holy in all his waies Psalme 145 yea the preservation of the life of creatures is for the good of mankind Psalme 126 and 36. 5.6 7. and this life procured for mankind is truly called life because it with all the mercies vouchsafed to it are testimonies of his goodnesse Acts 14 17. Psalme 19.1.6 Rom. 10.18 To lead to repentance Rom. 2 4 That men might seeke him Acts 17 24.27 and also while they are joyned to the living there is hope Eccles 9.4 and this life is called life and a living in opposition to death Iob 30.23 Isay 38 18 19. And it is an estate of life because of that light that proceeds from that life in Christ to inlighten them that they might seeke him John 1.4 5.9 10. Joh 33.30 Acts 17.27 28. But had not Jesus Christ made a propitiation for men if their beings had a long time continued yet by the truth and Justice of God it must have been with
hand of Godalive for evermore by vertue of his Sacrifice mediating for men with God his father so removing and taking away from before his face that ignorance unbeleife and rebellion of men that might justly procure the with holding all streames of mercy from them and the present giving them up to a reprobate scence and to Satan and so destroying them with his sorest judgements that still through Christ they are preserved alive patience mercies meanes and some light and motions of spirit are extended to lead them to repentance Rom. 3.10.22 and 2.4 Col. 1.18 20. Psal 75.3 And to those that through his grace are brought in by repentance and faith to Christ to take of their following evills to cleanse and purifie them to conformity with himselfe and to bring them to his inheritance 1 Iohn 1.7 Eph. 5.25 26 27. Heb. 9.14.15 but to proceed a little further and consider something in this businesse shadowed or typed in the Iewish high Priest and in a sort Priests and Levites also who was to beare the names and also the judgement of the Children of Israel upon his heart Exod. 28.29 30. To beare the iniquity of the Congregation to make an attonement for them before the Lord Yea the offerings fore offered were given them to eate before the Lord Levit. 10.17 Yea to beare the iniquity of the Sanctuary and to keep the charge of the Lord Numb 18.1.4 And to doe the service of the Tabernacle and so not the Children of Jsrael But they to beare the iniquity of the Children of Jsrael Numb 18.22 23. Now what bearing this was is to be considered Was it that the high Priest and Priests should have the sinnes of the people imputed to them and that they should be counted sinners for or in stead of the people and suffer the punishment the people should have suffered that so the people might have an escape I beleeve no such matter and yet it was thus with Jesus Christ when he was made flesh for us But sure there is another understanding of their bearing the peoples iniquity and judgement and yet nothing is therein shadowed but what in the truth of it is found in Jesus Christ our great high Priest also if translators of as great skill in the Hebrew as Mr Garner in the Greeke may be trusted they say the word to beare Lev. 10.17 is to beare or take away and that the Greek translateth it that yee should take away but whether they be credited or not doe not the word themselves give forth such a sense Num. 18.22.23 Neither must the children of Israel henceforth come nigh the Tabernacle of the congregation lest they beare sinne and dye but the Levits shall doe the service of the Tabernacle of the congregation and they shall beare their inquity It shall be a staiute for ever Now I pray what bearing of iniquity was this but a taking away of their iniquity by ministring about and ordering the holy things burning incense offering the Sacrifices c. which the people were not betrusted to doe that they might have Gods Ordinances and presence therein and mercies c. continued to them And how should the high Priest upon his heart beare the judgement of the children of Israel before the Lord continually Exod. 28.30 but in tender compassion and love to them and care for them so to minister in their behalfe c. And now is not the truth of all this found in our Lord Jesus Christ the great high Priest is not he the minister of the Sanctuary or holy things and of the true Tabernacle c. Heb. 8.2 the perfumer of his peoples prayers services Are any left to approach to God or do any thing in their own strength or name Is not all that is born of the flesh flesh John 3.6 shall not all flesh wither Isay 40.7.8 And is not Jesus Christ our high Priest full of love compassion and faithfulnesse Heb. 3.2 and 4.15 and 5.25 and is not he the Mediator between God and man 1 Tim. 2.5 and the advocate of beleevers 1 John 1.1 and is he not able to save them to the utmost that come to God by him or as in this Heb. 9.28 that looke waite for or expect him seeing he ever liveth to make intercession for them Now the Apostle treating of the high Priest-hood of Christ and mentioning types in this chapter and shewing the truth of all to be in Christ where shall we find the truth of these things typed that have been mentioned about the Scape-Goat the Priest bearing or taking away the sinnes and judgements of the people in those respects fore-mentioned if not in the 26 this 28. verses and so I charge not M. Garners sense here with falsehood but imperfection I fault him not for saying the death of Christ and his offering as it is for propitiation and ransome is heerment but for his putting in only and so limmiting it to that only where as it appeares plainly by the whole chapter here is more ment But now I will veiw his second affirmation It is not in such generall words as the world all men c. for which veiw the words againe Heb. 9.28 So Christ was once offered to beare the sinnes of many and unto them that look for him shall he appeare the second time without sinne unto salvation mind it saith he and so I pray let us it is not said he was once offered to beare the sinnes of many and he shall appear the second time to them or to those many without sinne unto salvation But unto them that looke and waite for him as a speciall culled out of the generall and is not many here then as generall a word as the world of mankind or all men Let us a little mind the word many as it is here used and see Enough is shewed in the opposed Treatise chapter 3. page 22. chapter 8. page 48. and chapter 14. page 76 if compared together that is not at all answered by him And though the word many in divers places have a twofold sense one larger and another more speciall and in such places I did not parralell it with such generall words as all men every man when spoken in the largest sense yet in some sort and respect I did and do Rom. 5.15 through the offence of one many be dead and verse 19. By one mans disobedience many were made sinners And is not many here all and every man that had being by propogation from Adam Psal 29.3 The voice of the Lord upon many waters are not the waters peoples multitudes Nations and tongues Rev. 17,15 now doth not his Kingdome rule over all Psal 103.19 and 66 7. and 119.89.91 and is not many here as generall a word as the world or all men Micah 4.3 He shall judge among many people surely whatever be in the first fruits when this is compleatly fulfilled It will as large as that in Mat. 25.32 c. and is
lesse then salvation through faith in Christ page 119. and mind his after explication saith he No taking away of sinne no Redemption Reconciliation or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them neither is it any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled on our consciences by the power of the Spirit page 194. Neither are any persons redeemed or purchased with the blood of Christ not have they any part in his death and blood shed who have not their consciences sprinckled with the blood of Christ neither doth his blood any other way redeem purchase reconcile or make Atonement c. Surely were it not for the sake of some others I should no otherwise answer these greiveous blasphemies of the death Resurrection and presenting of the vertue of the precious blood of Iesus Christ and his invaluable Sacrifice offered to God his Father then they did Rabshâ—kah with silence Isay 36.21 For he knoweth that in the opposed Treatise it is shown by and according to Scripture that there is none reconciled in heart to God none Redeemed from among men to God no purgation in Conscience but by the spirituall sprinckling and application of the precious blood of Christ and so in the application and receit of that reconciliation propitiation Atonement Redemption purgation and righteousnesse which Iesus Christ hath by and in himselfe wrought with God for men and in whom it is perfect and compleat before any receive the same and though here through many mercies by him be reached unto men to draw to him yet this Atonement c. is received no other way but in receiving him in whom it is and from whom it is never devided as is also shown in that other Treatise of the discourse about the precious blood of Christ And in this Reply also which distinction he hath striven to confound and yet now in his fashion he would seem to acknowledge it but to the greatest dishonour to Christ and in fury to men and to Saints also that ever I saw in any writer that confesseth Jesus that was borne in Bethlehem and of the Virgin Mary to be the Christ which yet I hope in part he doth but here in these affirmations it is evident without any wresting or glosse 1. He hath denyed That Christ by the vertue of his blood and Sacrifice offered to God hath purchased All men of God and received the right of Lord-ship over them thereby and so a power and right of judgeing them by his Gospell and aggravation of their sinnes by his blood shed for them and mercies extended there through to them For he hath peremtorily affirmed that there are no persons purchased with the blood of Christ who have not their coÌ„sciences sprinkled with his blood and that his blood doth not any otherwise purchase then by sprinckling upon the Conscience And so hath plainly denyed the truth of those sayings of the Holy Ghost Ro. 149 12. Phil. 2.9 10 11. Acts 10.36 42. Psalme 2.6.10 2. He hath fully denyed all that preparation and provision of Redemption Reconciliation Atonement righteousnesse life and Spirit which God by vertue of the precious blood and Sacrifice of Christ presented to him hath made in Christ to be preached to men to invite them to come in to him and receive it yea for any but those that are come in and have it already for hee affirmed that there is no taking away of sinne no reconciliation Redemption or Atonement wrought for any but by the sprinckling or application of the blood of Christ upon them which is sure in their in-comming and within them and so hath denyed the truth of these Scriptures Joh. 14 5 9 10 11. 2 Cor. 5.10.14.19 Prov. 9.2.6 Mat. 22.1.14 3. Hee hath also denyed the will of the Father that all should honour the Sonne as they honour the Father John 5.23 for he denyeth the Lord Jesus Christ the glory of all the mercies light meanes and spirituall motions he by the vertue of his blood and Sacrifice offered to God hath procured for and extendeth to the Sonnes of men to call invite and move them to repentance and turning in to God for he saith plainly neither is his blood any other way of use to us neither doth it any other way speak good for us before God but as it 's sprinckled upon our consciences by the power of the Spirit And so he hath denyed the truth of that affirmed in John 1.4 11. Psalme 75 3. Col. 1.17 Rom. 2.4 Acts 14.17 and 17 26.31 4. Hee hath also denyed the mediation of Christ between God and men by vertue of his blood and Sacrifice offered to God 1 Tim. 2.5 Isay 53.12 yea and also his speciall Advocation and intercession by vertue of his precious blood and Sacrifice with God for Beleevers 1 John 2.1 Heb. 7 25. In that he saith his blood is no other way to us neither doth it any other way speak good for us before God but as it is sprinckled upon our consciences now in sprinckling on the conscience it speaketh peace and good to us and purgeth within And if it had not spoke good for us and Christ by it had done nothing with God for us what is that which brought it to us or is he of their mind that thinkes their was no dying of Christ for us but his dying in us I hope he is farre from that but I fort eare though here is just cause to say further only he hath denyed one part of that mediation mentioned Heb. 9 15. Thus hath he altogether denyed and raced the Gospell as it is set forth to be preached to unbeleevers as a truth that they might beleeve and in beleeving might receive and for not believing be under sinne for he hath affirmed their is no Redemption no Reconciliation no Atonemen and so no sinne taken out of the way no pardon no life obtained wrought or made with God by Christ or received into the hands of Christ for men to dispence to such as beleeve that it might be preached to them in his name that they might beleeve as Paul did to such as yet beleeved not Acts 13.36 37 38. but this mans sayings give out that of all this there is nothing done with God for any by Christ his Dying Resurrection Ascension offering Sacrifice and mediation by vertue of all with God nothing hath his blood done for any till by spirit it be sprinckled on their conscience nor doth it any thing with God for any by his presentment of it to God nor any other way but by sprinckling upon the conscience and sure that is not till they be made Beleevers so as they come to the blood of sprinckling so that till men be Beleevers and first washed by his blood there is by Mr. Garners doctrine nothing done for them by Christ of any worth to be told them to bring them
saith It is for men John 1.4 5.9 The world 1 John 2.2 All Nations to the ends of the Earth Act. 13.47 But speaking of the same received and enjoyed he saith it is in beleevers that are borne of God John 1.12 13. and 3 3.5-16 a people chosen out of the world and not of it John 15.19 17.14 redeemed unto God out of every kindered tongue and people and Nation Rev. 5.9 yea he contradicteth the very testimony of the Holy Ghost that saith of the life of Christ Iohn 1.4 5. It is the light of men and the light shineth in the darknesse and the darknesse comprehendeth it not But this man saith he is a light of or to none but those in whom he revealeth himselfe and draweth their hearts to beleeve on him and so also denyeth the doctrine of Jesus Christ Iohn 3.19 that saith This is the condemnation that light is come into the world and men love darknesse c. and hate the light which this man denyes saying that Christ is no such light to any that they may take offence at it or so as they may for that be condemned for if he extend any light they beleeve c. surely our Saviour said well Mat 6.23 If the light that is in a man be darknesse how great is that darknesse And so if Mr. Garners grand opinion and most esteemed truth and Mystery that must season all the rest be filled with so much darknesse no marvell his whole Treatise be full of darknesse To conclude his mysteries with his affirmation concerning Jesus Christ being a light to the Gentils c. That mystery was not in being till Christs manifestation and suffering in the flesh page 115. and 123. and 131. I confesse this is my sterially exprest and had need to have been better explicated that it might be acknowledged true for certain the word the Sonne of God that is the Christ in whom is all the mystery of God and the life in him that is the light of men was verily in being before he tooke flesh John 1.2 3 4.14 1 Iohn 1.1 2. yea and the calling of the Gentils was fully in the Scriptures of the Prophets though the flesh of Christ and his actuall and personall death resurrection and Sacrifice was not so in being till acted and then the mystery concerning Gentils cōversion not made known in his dying but by his Spirit after his resurrection and ascension Acts 2. and 9. and 10. and 11 Col. 3.5 So that in all this view of his expressed Mysteries one may clearly see that 1. he hath only pretended to and boasted of but not unvailed any mystery 2. He was out of his place and out of the way of Christ and those taught of him to pretend and assay to talke of the high and deep mysteries when he is discoursing of the beginning of the Gospell of Christ the foundation of repentance to draw in unbeleevers to beleeve and help forward the weakest Christ and his did not so Iohn 16.12 1 Cor. 3.1 2. 2 Cor. 3.12 and 4.2 Heb. 5 12. 3. He tooke a wrong course to discover mysteries in that he strove to find them in and fetch them out of such words as All men All nations the world the whole world It had been more seemly to have done it in and out of the names and titles of Christ and his members as Jesus Christ our Lord the Sonne of God the Saviour of the world Emanuel the seed c. though indeed the mysteries are unvailed in full sayings of the Gospell 4. He wrongs the sayings of the Gospell in pretending as if the sayings therein about the foundation and things absolutely needfull to salvation were darke and full of mysterious equivocation as his own sayings are that so he might have his fancies admired and received for truth as is shewn in this reply 5. In all his acknowledgements of truth he hath come short of those that have gon before him if not of those he opposeth let their writings testifie 6. In all his pretence of unvailing Mysteries he hath missed the very mentioning of them as Scripture doth which are plainly unvailed set forth therein yet in such words of wisdome and truth without any equivocation as by reason of the vaile over the heart till it turne to the Lord none clearly see prize or understand without some spirituall illumination and opperation of the Holy Ghost that turneth the heart to the Lord and giveth both the eye to see and some experimentall tast thereof 2 Cor. 3 17 18. As 1. The freenesse riches and glorious love of God in the gift of his Sonne and the reconciliation wrought and hope laid up in him this shining through the death of Christ upon the heart of a man so as when a man is found in his filth and enmity and sees nothing in himselfe to difference him from others or encourage him to looke to God yet such the power of his death when this love is commended through it and the power of the love through it commended as it puls a man from out of himselfe dependances and delights and from the worlds state way and fellowship and reconcileth him to God enabling him to beleeve on Christ renewing the heart c. Rom. 5.5 8.10.11 Tit. 3.4 5 6 7. 2. The speciall interests priviledges and gifts confirmed on these that are so brought in to beleeve even all the priviledges of the new Testament even the holy Spirit to mind them of Christ and teach them the things of him and write his mind in their heart to lead them indue them with gifts make them usefull c. Iohn 1.12 13. and 14.16 17 26. and 16.13 14 15. 1 Cor. 2.9 10.11 Heb. 9.14 15. 3. The intercourses of love the streams and springs the secret hints of light whispers the cōmunications receits between Jesus Christ the heart of the Church or souls of unfained Beleevers Cant. 1. and 2. and 3. and 4. c. In all which is some experimentall knowledge of that great mystery God manifested in the flesh c. These are mysteries plainly declared and evidenced in words of truth and wisdome that are a light yet rightly known discerned and prized of none without the spirituall teaching of the Holy Ghost 1 Cor. 2.8.15 7. He hath come short of expressing those mysteries or that mystery he hath most busied himselfe to unvail which also though with brevity is more plainly and fully exprest in the Treatise that is by him opposed as may be there seene in chap 14. page 78.81 82 83 84. And Oh that he rightly knew this mystery as it is unvailed That the Gentils should be fellow-heires and of the same body and partakers of his promise in Christ by the Gospell Ephes 3.6 By circumcission and being endeered too and made one with the Jewes by Mosaicall observances It was not doubted by any of the Beleeving Jewes in the primitive times But without this and only by the