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
made personally righteous in and by Christ There is another change of a terme from where two shall be by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous which clearely holds forth the distinction between the atonement and Justification compleated in Christ for men as verse 68 and the receit thereof in beleeving men mentioned verse 11 17. and that the former is larger then the latter and overthrowes Mr. Garners confounding and confused doctrine that by necessary consequence denieth the new birth and that one sort of men did fall or were made sinners in the fall of the first Adam seeing they were if his doctrine be true alwaies partakers of righteousnesse and justification in themselves before God and so could at no time be condemned by him nor need any new birth as much as he denieth any redemption atonement or justification to be wrought in Christ for the other sort of men and both these are a like true that is to speak right both false nor can be proved by him But these things are plainly shewne in the opposed Treatise where this place is opened in chapter 8. page 41 to 49. which he hath not answered as by his pretence as a Christian he ought to have done But he hath two reasons he saith to deny the words and manifest his forced and corrupt sense his first reason is That the justification here mentioned is that which standeth in the highest degree in opposition to condemnation mentioned in the same verse and this I grant and it needs no deniall for that is the condemnation which was of the publick man and of all in the publick man out of which yet there may be an escape by comming into Christ and so this justification is of the second publick man and of all nor of any but in this publick man of which many may misse by unbeleefe not comming into him and this suites somthing with that Rom. 3.23 24 neither are beleevers spoken of in this 18. verse but in the 17 19. with cleare distinction mentioning receit and so this verse for justification in receit to be parralleld with Rom. 3.26 and 4.5 and 5.1 2 3 4. is grievously abused seeing faith or beleeving is in them expresly mentioned and not so here His second reason is from the application of the Justification here mentioned unto the persons here mentioned verse 17. but this is but a devised and fraudelent reason for none denies that Beleevers doe receive even this very Justification and are partakers thereof in themselves before God but what were they before they beleeved or what are any other that yet beleeve not What saith the Scripture John 3.18 36. 1 John 5.12 and this Justification in verse 18. is not limmited as in Christ for no more then those that had it in themselves nor is it affirmed that all unto whom this Justification in the publick man did reach should be eternally saved any more then it is affirmed of those to whom the condemnation in the publick man did reach that they shall be eternally damned But as all men as soon as they have being from Adam are in themselves sinners so so many as come to beleeve in Christ are then made righteous in enjoyment and not before verse 19. chapter 4.21 And so speaking of righteousnesse in life he applies that only to them which receive aboundance of grace and of the gift of righteousnesse verse 17. which clearly holds forth the distinction But his way of proving is weake and fraudelent also like his reasoning first he faith this Justification c. is in verse 15 16.17 five times called a gift it had been well he had minded in this gift the distinction between grace and the gift by grace and between this gift and the receit mentioned in those verses but what should this inferre doe they that beleeve Jesus Christ to be the Saviour of the world deny him to be the gift of God or faith yea or any mercies extended through him to be the gift by grace given of God yet he cannot prove that all that God giveth any is by them received the contrary appeareth John 6.32 66. But it appeares he knoweth the originall that the free gift came mentioned verse 18. is not the text but the Translators words for supply of sense put in And yet secondly in his way of proving he hath put in judgement came page 16. and three times urged grace came one with an exposition came gloriously and powerfully upon them page 16. and once with an alteration commeth for came present for preter-perfect tense page 19 20. And to make a right or full Babell or confusion of all distinctions he maketh the gift came upon all men and many shall be made righteous all one page 19. To what purpose did this man flye so to the originall page 40 41. seeing here he maketh no account of it but for his own purpose layes additions for foundations though to any unprejudicated it helpes him nothing at all seeing that whatever came on any in a publick man it was at once and first but the receite thereof is after and by degrees and now by one and then by another so that the distinction remaines in and with the Text sound againe in page 21. he refers his Reader to his after sayings about 2 Cor. 5.19 for his clearing that place from proving the distinction but there he hath not done it and how he clips the quotation to leave out one verse to hide that he opposeth for it is clear 2 Cor. 5.18 19. for in these two verses is expresse that God was in Christ reconciling the world to himselfe verse 19. and that some of the world he hath reconciled to himself by Jesus Christ verse 18. there is a reconciliation wrought by God in Christ verse 19. and a reconciliation wrought by Christ of some men from the world unto God verse 18. for proofe and clearing whereof enough is said in the opposed Treatise chap. 13. page 66 67. and Postscript to all which he hath answered nothing though that said both prove the distinction and overthrow his after saying 1 John 5.10 11 12. this place is abused by him page 21 22 23. to hide the distinction with his conceptions but let the place it selfe be veiwed verse 10. He that beleeveth on the Sonne of God hath the witnesse in himselfe he that beleeveth not God hath made him a lyer because be beleeveth not the record God gave of his Sonne is not here a clear distinction between a record given of God to men and the receit thereof by men And again concerning those men to or for whom the record is given some beleeve and some beleeve it not is not here another distinction and marke that he saith not that he that beleeveth God or his sayings or testimony hath the witnesse in himselfe for he may yet be short of that though he shall doe well to take heed to
he might limit the extent of truth delivered by them IV. Mystery That Manna was appropriated by God to the Jewish Nation only but this true Bread Jesus Christ hee is not limitted unto the Jewish Nation only as that Manna was but hee is sent of God to give life everlasting life unto the Nations of the Gentiles the Heathen the World p. 101 102. This he calls A glorious Mystery But sure had he understood it hee would have exprest it rightly and so I should have confessed his saying true but as he hath exprest it I know not well how to say it is truth for it s not proveably that Manna was restrained to the Jewish Nation only for a mixed multitude went up with them out of Egypt and they were not Israelites or Jewes neither by birth nor circumcision for then had they been counted the same but how to understand a mixed multitude distinct from Israel we see in comparing Exo. 12.38 Neh. 13.3 And this mixt multitude that also had of the Manna and did first loath and murmure did stir up the children of Israel to murmur Nu. 11.4.10 Egypt typing the worldly state If the fewest of all Nations be all Nations as Mr. Garner would have us understand how many Nations did then partake of Manna let him tell us next But againe that Jesus Christ was or is sent of God to give everlasting life unto the Nations of the Gentiles the Heathen the World he affirmes in his owne name as if he were God for hee hath no place of Scripture so saying for though he give life to the world yet everlasting life he neither giveth nor was sent or is appointed to give but only to those that by the heavenly call are brought in to beleeve on him who are therein chosen out of the world and from among the Nations and no Heathens then Joh. 3.16 and 6.40 and 17.2 14 yet sure there is a glorious Mystery unvailed in the Scripture shewing all that was typed or shadowed by Manna found and fulfilled in and by Christ Jesus 1. Manna was sent from Heaven corne of Heaven for which the People did neither Plow Sowe nor reap but it was prepared and freely given by God to relieve the people in a great straight Exod. 16.4 Psalme 78.24 So Iesus Christ was not of mans devising or getting but prepared and sent of God that the lost world might be saved 1 Peter 1.20 Iob 33.24 Iohn 3.16 17. 1 Iohn 4.14 And the same may be said both of the Gospell 2 Peter 1.16.20 and of that light and mercy vouchsafed through him to men Iohn 1 4 5 9. how much more of eternall life given to Beleevers 1 Iohn 5.11 12. Rom. 6.23 in with and by Iesus Christ our Lord. 2. Manna was both corporall meat in some sense to preserve the naturall life for a season that they might have time of repentance and seeking the Lord Exod. 16.35 Psalme 78.25 and in some sense it was spirituall meate being a type of Christ the bread of life Iohn 6.31 32 33. an ordinance or medium in eating whereof they might have looked up to Christ and fed on him and so shadowing the Gospell and supper of the Lord and other his ordinances more clear mediums 1 Cor. 10.1 5. And it was one instruction to live by faith and a probation whether they would or no Eezek 16.4 Deut. 8.1.2 3. even so Iesus Christ is hee that gives life light and mercy to the world that they may have space and means to repent come in to him Iohn 1.4 5-9 and 6.33 Acts 17.24 28. Col. 1.17 And he it is that hath given and giveth his Gospell the supper and other ordinances as spirituall meat and mediums in eating whereof men beleeving might even feed on him 1 Cor. 10.14.15 16 17. And he himselfe is that bread of life which whosoever feedeth on shall live for ever Iohn 6.48 49 50 58 And as all his Gospell ordinances and mercies instruct to so he himselfe leadeth those that feed on him to live by faith Gal. 2.20 And the teaching tender and offer of him is a probation of men Iohn 3 18 19 20. all this cleare in and by Christ 3. Manna was a healthfull and sufficient food spirituall meat for them all all Israel and the mixt multitude and common for them so as their naturall lives were preserved by it and they might have received instruction by it in eating it to have looked to Christ that was to come and learned to live by faith Exod. 16.4.18.35 Num. 11.4 8. Neh. 9 20. Devt 8.1 2 3 16. And yet with those that in eating this corporall and spirituall meat did not receive instruction to look to Christ and live by faith God was not wel pleased but they perished 1 Cor. 10 1-10 even so Jesus Christ is the saviour of All men 1 Tim. 4 10. and a sufficient Saviour for the World John 3.17 John 4.14 and he hath a common salvation Jude 3. His light mercy extendeth to all to preserve their naturall life and lead to repentance John 1.4 5 9. and 6.33 Rom. 4.2 His Gospell to be preached to all Marke 16.15 and that and his Ordinances spirituall meat for all that come out of Aegyptian darknesse to the acknowledgemēt of the Gospel that in eating such spirituall meat they might come to Christ and feed on him which those that in eating spirituall meat doe not God is not wel pleased with them Iudg. 3.4 5. 1 Cor. 10.1 11. but to all that come in by faith to feed on him he giveth eternall life John 6. 4. Manna was ground in a Mill or beaten in a morter and then Baked fryed or sodden and so was their meat to eate Ex. 16.23 Numb 11.8 So Jesus Christ suffered and dyed for our sinnes and rose for our justification and by the eternall Spirit offered up himselfe a spotlesse Sacrifice to God and by vertue of all this and nothing lesse then this is he the bread of life Iohn 6.48 62 63. and giveth life to the world Iohn 6.33 and eternall life to those that in beleeving feed on him Iohn 6.47 5. Manna fell and came down in and with the dew of Heaven Exod. 16.14 13. Numb 11.9 Even so Christ was freely given in the love of God Iohn 3.16 and all mercies extended through him are fruits of his grace Rom. 4.2 But he himselfe is made known and given to men in and with the Gospell 1 Peter 1.21 25. that is dew Deut. 32.2 3. and by the Spirit that is heavenly Dew Iohn 15 26. 1 Iohn 5 6. Isay 44.3 4. much more might be said as How Manna was gathered on the six daies and not on the Sabbath so Christ and his Gospell to be imbraced in this life or else he will not be found after and how that as Manna was sweet to the tast so Christ and his Gospell but I forbeare either further similitudes or dissimillitudes others have by the Scripture shewn them
have abode in that glory Ioh. 12.24 But in this his glory and glorious perfection abiding and not laying it aside and becomming lower he could not be for mankind that was fallen into sinne and under death a perfect JESUS a perfect Propitiation peace righteousnesse and perfect Lord Saviour and helper of mankinde which he must certainly bee or else he cannot be the author of eternall salvation That he might be perfect then in regard of us it was necessary that he be made flesh in our very nature that so the nature that sinneth might suffer John 1.14 Rom. 8.3 yea in our nature as fallen and so submitted to infirmities and mortallity even to the flesh and blood that he might dye Heb. 2.14 And that hee be in this our nature subjected to infirmities as a publike maâ— and surely in the same obligation with us and so under the Law under which wee were fallen That so our debt may be his and he be found under the guilt of our sinnes Gal. 4.4.5 And being thus found as a surety a servant and under the Law for us that God the Father passe by us and call him to an account for our debt and charge him with our sinnes Isay 53.6.2 Cor. 5.19 And he must own this charge and imputation and confesse also Heb 10.5 9. Psal 40 7.12 And that our sinnes being charged on him and he accepting the charge he also undergoe the sentence and so dyed for our sinnes for without shedding of blood there is no remission of sinnes 1 Pet 2.24 and 3 18. Heb 9 22. And yet that he may be perfect for us it is necessary that he rise from the dead acquit of all our sinne and a victory over our death that as mercy and truth are met and righteousnesse and peace doe kisse in his Death So truth may spring out of the earth in his resurrection for our justification Psal 85.10 11. Rom 4 25. For if Christ be not raised our faith is vain we are yet in our sinnes 1 Cor. 15.17 And now he is so risen yet there is still more to be done by him necessary that he might be a perfect Saviour namely That by the eternall spirit he ascend into the highest Heaven even the holy of holiest and there appeare before God for us and present at the propitiatory or mercy seat and bosome of the Father the vertue of his blood shed He being now risen and so offer to him his own risen and holy body a spotlesse sacrifice a price a ransome for those for whom he dyed that so thereby he may obtain and procure of his Father 1. A right of Lordship over us all 1. That wee may be his by purchase and he have the power and authority over us to dispose of us and judge us 1 Tim. 2.6 Rom. 14.9 2. Eternall redemption of our nature in himself as the publick man and for men and receive eternall life in our nature in the man and for men that he may have it to bestow Heb. 9.12 14. 1 John 5.11 3. The use of meanes and sending forth of his Spirit in that meanes whereby men might be enlightned in some knowledge of his goodnesse and have some participation of his mercyes that they might thereby be admonished and reproved and instructed to repentance and seeking of him and so come in to him for life Psal 68.18 John 1.4 5 9 Act. 14.17 and 17 26 27 30 31. Rom. 2.4 Iohn 1.7 and 20.31 for as wee in our particular persons as individualls could not have partaked of the misery we fell in too in the fall of the first publick man had their been no medium by propogation for encrease to come forth of him so neither could any of mankinde in any of their particular persons partake of that blessed restoration and eternall life obtained and received in the nature of and for mankind in and by the second publick man if there be no Spirituall medium to call and regenerate men that they may come into him But he having gon through and done all first mentioned and now obtained all this latter mentioned he is made perfect and become perfect and so as it is said of him Luke 24.26 46. ought not Christ to have suffered these things and to enter into his glory thus it is writen and thus it behooved Christ to suffer and to rise from the dead the third day and that repentance and remission of sinns should be preached in his name among all nations so it is said even of God the Father Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many sonns unto glory to make the Captaine of their salvation perfect through sufferings suitable to which it is said of Christ himself Heb 5.8 Though he was a sonne yet learned he Obedience by the things which he suffered as I understand he tooke occasion to shew forth obedience by the things which he suffered and so was made perfect yea perfect in the highest degree of perfection though not while he was suffering yet by and through sufferings not in one thing only suffered but the things which hee suffered his sufferings for had he not had our nature subjected to humane infirmities and that made under the law for us he could not have dyed for us and then truth and mercy could not have mett righteousnesse and peace could not have kissed on our behalfe Heb. 2.14 Psal 85.10 And had he not dyed for our sinns he could not have risen Just on our behalfe and for our Justification and so truth could not have sprung out of the earth that we might participate Rom. 4 25. Psal 85.11 and had he nor so risen for our Iustification he could not have ascended into the Heavens to present the vertue of his blood and offer himself a sacrifice a price and ransom to God for us he had not then had wherewith to prevaile with God to take sinne out of the way with all that was contrary to us that mercy might be shewne and righteousnesse looke downe from Heaven on us Heb. 1.3 Col. 2.14 15. to purchase us into his dispose Rom. 149. To obtain eternall redemption and receive eternall life in our nature for men that he might have it to bestow Heb. 9.12 to procure meanes and spirit to be sent to call and draw us Iohn 16.7 Psal 68.18 nor had he had wherewith by spirit to take sinne out of our conscience and to purge our nature Heb. 9.14 for which cause he had his body given him and hath done the will of the Father Heb. 10.5 10 and so through suffering in our nature for us and in the same nature raised presenting the nature of his sufferings and offering himselfe a sacrifice unto God he is made perfect or become perfect A perfect Saviour Propitiation righteousnesse A Lord able to save and able to destroy and here is our businesse sure distinct and here is a reconciliation and salvation in our nature dispensable
for the Sonnes of men And being made perfect 2. For the second he was made the author of eternall salvation is not that cleare also to be a further and distinct businesse are not the words plain And being made made perfect he became or was made the author of eternall salvation to them that obey him As he is the procurer He. 2.12 so he is the doner and giver of it John 1.12 and 6.14 and 17.2 And this saying eternall salvation unto all them that obey him doth impart that which Scriptures else where sheweth some salvation fore-wrought and vouchsafed that men might obey him in receite and exceptation whereof men doe obey him and in neglect and refusall or disobedience to him wherein also will appeare a distinction of salvation it selfe considerable if the sayings of the Scripture it selfe be heeded and believed which sheweth us 1. That Jesus Christ himselfe in his own body as the second publick man having in the nature of all mankind and for them dyed for our sinnes and risen for our justification and in the same nature being ascended exalted and filled with all fulnesse of grace 1 Pet. 2.24 Rom. 4.25 Hath so saved out nature in himselfe that all or any of that nature comming to him may and in union with him shall partake thereof Rom. 5.18 1 John 5.11 12. And he using meanes to that end that men might seek and come to him John 1.4 5 7 10.11 Pro. 8 4 9. Hee indeed is and truly so called The salvation and Gods salvation to the ends of the earth Acts 13 26. Isay 40.6 Gods salvation which he hath prepared before the face of all people A light to lighten c. Luke 2 30 31 32. A horne of salvation Luke 1.69 And I believe this is a true and a reall salvation and eternall and compleat in him before it be made known and the making known of him is the making known of salvation and that for remission of sinnes also though many receive it not Luke 1.77 79. Acts 13.38 39 And is not here a salvation a prepared salvation a salvation made known and set before men larger and farre more then have enjoyed it 2. The word that sets forth Jesus Christ the Sonne of God and saviour of the world and what he is hath done and doth in Heaven for us and is ready to bestow one all that doe believe and so calleth them and tendereth grace to them on believing It is called the word of salvation Acts 13.23 26 30 And they that neglect it are said to neglect great salvation Heb. 2.3 And is not here salvation even in the tender before and larger then the receipt and enjoyment 3. The extention and reaching forth of mercies to men Psal 145.8 9. as the persecution of their lives and so giving space for repentance Acts 17 27 28. 2 Pet. 3.9 Rev. 3.21 the preservation of the other creatures that they might serve for the good of mankind Mat. 5.45 Psal 36 5 6 7. and blessing these to men for the good and welfare of men in this life Acts 14.17 and all this extended through the Propitiation Christ hath made and ransome he hath given for men in which mercy and truth are so met that God without violation of truth and justice may shew mercy to sinners Psal 85.10.11 And he is not only good to all in that his mercy is over all his workes but also he is righteous in all his waies Psal 145.17 and so all these mercies are testimonies of his goodnesse Psal 19.1.6 Rom. 10.18 Acts 14.17 and that to lead to repentance and seeking of him Acts 17.27 28. Rom. 2.4 much more the word and Gospell where it comes discovering Christ which also is that all to whom it comes might believe Iohn 1.4 7 still further where his spirit comes in thâ— meanes striving with men Gen. 6.3 these with all the preservations and deliverances inlightenings and motions leading from any evill towards God as they come from and through a salvation effected in our nature by and in Christ and as they are witnesses of that salvation and come to lead to it that in receiving of it men might be saved so they are indeed and that truly called salvation or saving Exod. 14 13. Psal 144.10 and 36.6 7. Yea the Holy Ghost wils us to account that the long suffering of God is salvation 2 Pet 3.15 and thus in these respects he is the Saviour of al men 1 Tim. 4.10 Yea the salvation in Christ and love of God there-through appearing in all these fore mensioning mercies or saving or salvations doth come to men to call to reprove and so to allure to come to Christ The salvation of God and such as for love of other things doe refuse and come nor in are said truly to forsake their own mercies Iona 2.8 loose their own soules Mat. 16.24 Deny their right and lawfull Lord that bought them refusing his counsell and so bring upon themselve swift distruction 2 Pet 1.2 and are even for that cause given over to Satan and distruction not because he had not bought them but because they denyed him that bought them not because he had not loved them nor shewed love in doing good for them and to them but because they have been adversaries to him for his love and rewarded him evill for good and hatred for his love Psal 209.4 5. not because God sent not his Sonne that they might be saved and that Christ shed no blood for them nor extended meanes there through to them not any motions of spirit therein but because they have troden under foot the Sonne of God and counted the blood of the Covenant wherewith they were sanctifyed an unholy thing and have done despite to the spirit of grace Heb. 10.29 not because there were no truth in Christ for them nor love of the truth to them nor willingnesse and power in that love to save them nor it extended to them but because they received not the love of his truth that they might be saved 2 Thes 2.10 12. But held the truth in unrighteousnesse Rom. 1.18 Not because their was no propitiation made for them nor meanes used to purge them But because he purged them and they were not purged Ezek. 24.13 Not because he would not nor sought there returne But because they would not harken to his councell they would none of him Ezek. 33.11 Psal 18.11 Prov. 1.24 30. John 5.40 Mat. 23.37 no nor simply and absolutly in the first place because they could not But because when light came and power removing the yoake of the Jewes They regarded not his light and power that would have enabled them But loved darknesse rather and so were given up and then could not Hos 11.3 4. John 3.19 Rom. 1.18 28. now can any say he had no salvation in himselfe for them nor extended any to them and was no Saviour of them surely none can say so truly But they were rebellious and disobedient to him and
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
he saith it of his Son he hath put all things under him there is nothing left out nothing excepted but God himselfe and is not here a rule from as good and skilfull a Teacher and one that can tell the mind of God in the Scripture as wel and better then Mr. Garner so that if it be Gods sayings and that of his Sonne and his workes in and through him and he say it is All men there is not a man to be left out or excepted but only the man Christ that is God man by whom the workes were wrought and so when in the words following he speaketh about his love to men whose nature Christ tooke and so became lower then Angels for a time and saith by the Spirit of God of the workes of God in and through Christ that he by the grace of God should taste death for every man or as Mr. Garner likes better for All Is it not manifest that there is not a man left out that he dyed not for but only himselfe and saith not the Apostle the same to the Corinthians to whom the Word was so fore expounded 2 Cor. 5.14 15. And what we are here instructed of the word All when God so speakes of his Sonne is affirmed of his workes in Joh. 1. from 1. to 12. where we have three universall tyes of the workes of God by Christ 1. All creatures Joh. 1.3 All things were made by him and how large is this mind And without him was not any thing made that was made And is not the same said of preservation of the world since the Fall Psal 75.3 By him all things consist Col. 1.16.12 2. All mankind Joh. 1.4 In him that is in the Word that is now come in the flesh even Christ was life as life is in him 1 Ioh. 5.11 So from the beginning it was 1 Ioh. 1.1 2 3. And for whom or whose benefit was this mind the text and the life was the light of men yea but what men those that were really and gloriously partakers of it in themselves before God as Mr Garner saith mind the Text v. 5. And the light shined in the derknesse and the darknesse comprehended it not were not these naturall men and unbeleevers and is not Christ in whom this life is and this life proceeding from him witnesses of That All men through him might beleeve vers 7. And is 〈…〉 affirmed the true Light that lightneth every man that commeth into the world vers 9. And is not that the Word that was made by him and in which hee was and yet it knew him not And whereas out of this world he chose a people and gave them his Oracles and so made them his owne and put his Name upon them Did not he come unto them and yet they received him not vers 10 11. And is not here all the world of mankind from vers 4. to vers 11. while the life in Christ for men and the extention of light there thorow to men is treated of But now for receit see vers 12 To as many as received him this when all refused some by grace overcome to them he gave power the right and priviledge to become the sonnes of God it seemes they were not so before even to them that beleeve on his Name c. And is not this As many another universality even all and every of them that by a new birth beleeve on Christ so then here in the beginning of the Gospell yea in the beginning of the first relation revelation and declaration thereof after the personall Ascension of Christ in our nature we are taught how to understand the words Men in divinity mentioned All men every man and the world If the saying be by God and of Christ his Sonne and his works by and through him if it be of creation and the things created we are to understand it of all things nothing excepted but the Creator himselfe If it be of creation by Christ and a redemption wrought by Christ in his own person and so life in him for men and some mercy and light therethrough extended to men we are to understand it of All men not one excepted but The man Christ Jesus that hath wrought it for men and if it be of the peculiar priviledges of son-ship communicated by Christ we are to understand it of all that are borne of God and so by faith made one in Christ even sons of All them and no more but them and none here excepted but the Sonne himselfe whose the priviledges are and who doth communicate them to All that receive him and so in him are made sonnes neither is eternall life in any place of Scripture said to be given by Christ to men indifinitely nor to All men nor to every man nor to the world as by Mr. Garners doctrine it should be of his sense of all men c. were right nor is life said to be in Christ for the beasts fowles nor his light to shine in them though they be preserved by him for mans sake yet the light in that mercy is for men So that in these Scriptures Psal 8.6 Heb. 2 8. 1 Cor. 15.27 Joh. 1.3.12 and the same in Colos 1.16.20 as is shewed in the opposite Treatise Chap. 9. to 8. we have a ground a warrant and reason given with a rule to know how to understand the words All and All men every man when spoken in generall and plaine propositions when spoken by God and of Christ and the great workes of God in and through Christ when applyed to all creatures as creation preservation ruling when applyed to men as making them righteous convicting or condemning for him when fallen working a restoration for them in a publike man as they fell and were condemned in a publike man extending mercies to testifie his goodnesse and lead to repentance appointing once to dye the raising of them and bringing them to Judgement And when applyed to beleevers regenerate and new borne men as the forgivenesse of all their sinnes renewing their nature interessing them in the priviledges of Jesus Christ himself giving them eternall life yea and that in glory â—aigning with him after the Resurrection All and every according to that mentioned and to which in speech applyed admits no exception no not of one but God and Christ himselfe yea Mr. Garner confesseth in his margent pag. 44 45. The word All in Scriptures upon some occasions is to be taken for All persons from first to last but he neither shewes when where nor on what occasions nor shewes any ground or rule that may stand to know it by but leaves that for a Pope to canonize the text and tell us when where and in what sense the Scripture speaketh truth But the Holy Ghost hath given us a ground or rule which will neither deceive us nor leave us at uncertainty And the same rule will serve us to understand the words world and nations when they are spoken of by
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
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
not be as their Fathers A stubborn and rebellious generation c. Now if any with a brazen face would say Might here had the force of an absolute certainty the sequele in both places will prove him false for they did not all so but to come to the very Text thus by him abused Joh. 3 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Here if Might have the force of an absolute certainty the world shall certainly be eternally saved or otherwise then in and by himselfe ransomed and preserved and means used that they might repent beleeve and so be saved How is that true our Saviour saith of the same world distributed into parts verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already c. vers 19 36. Where were Mr. Knowles and Mr. Garners eyes that durst presume to force such a contradictory sonse on this place But let us see this very word Might in this Evangelist and and take the interpretation from our Saviours own mouth Joh. 5 32 33 34 There is another that beareth witnesse of mee c. now did not John beare witnesse of the light that all men through him might beleeve Joh. 1.7 And are not here many of them to whom he did beare witnesse that did not beleeve Besides our Saviour in this John 5 farther instiucting and teaching these Jewes Doth he not say expressely vers 34. These things I say that Jee might be saved behold the same word that is in Iohn 3.17 and yet doth he not say to the same Jewes Ioh. 5.40 Yee will not come to me that yee might have life Oh how contrary is the mind and exposition of Christ to the mind and exposition of Mr. Garner whose corrupt sense is of ill consequence viz. 8. The words Gave Give Send Sent Joh. 3.16 17. we are every where in Scripture speaking of this businesse saith he pag. 79. To understand therein the everlasting blessednesse and salvation of those for whom God Gave Sent c. This is so contrary to Scripture and truth that nothing need be said thereof the next verses 18 19.36 confuting it 1 Cor. 6.8 Mark 12 2.8 and Joh. 6.32 My Father giveth you the true bread from heaven And what was this lesse then that John 3.16 17. and yet they mist that everlasting blessednesse c. Iohn 6.66 ☞ 1. 9. The words Taketh away in Joh. 1.29 Taketh away the sinne of the world Here and else-where he saith the words Taketh away is Hee certainly fully freely powerfully and for ever taketh them away and this in some sense might stand but he stops not here but proceedeth and saith it signifieth a perfect powerfull absolute and compleat removeall and that for ever yea of the dominion lordship merit wages power and strength of sinne so as the one or the other shall never returne any more yea so as makes to the perfection and salvation of those from whom hee taketh them away c. pages 66 67 68. Are not here glorious and high words Are his own sinnes thus taken away thinke you what ever they may be hereafter Is he already so much freer then the Apostles were in their times Ro. 7.15.24 and 8.1 2 23. Jam. 4. ◠1 Joh. 1 7 8 9. But let the businesse be weighed in the Ballance of the Sanctuary Taketh away both in Scripture and common use of speech may be truly and rightly understood 1. Of one that hath taken sinne out of the way 2. Of one that doth it that is ordained to and able for it and will do it in all them that come to him 3. Of one that hath done it in all that have come in to him And in all these senses it is meant of Jesus Christ First For Taking out of the way We have two things to note how sinne lyeth in the way between God and men to make a separation and so to stop the passages and make it impassible either for the mercies of God to bee extended to men or for mens approach to God And these are 1. That great offence of our first Father Adam by which sinne entred into the world and death by sin so as all have sinned and in their receiving of their being from him are guilty of and defiled with and under the power of sin and so subject to Law and Death Rom. 5.12.18 19 And the truth of God necessitates his Death and his Justice necessitates his suffering the curse and till both bee done and overcome there can no mercy bee shewne to men nor is there any passage open for their approach to God The Winter abides for impassibility of the way Heb. 9.22 Now Jesus Christ as a publike man in the nature and stead of all being manifested to take away our sins and being made a curse for us and in rising Just and a Conquerour offering himselfe a sacrifice to God hath done this work fulfilled truth and satisfie Justice and so mercy and truth meet and truth is sprung out of the earth and hee hath abolished death removed out of the way that which was contrary to us opened a gate to life procured mercy to be shewed us so as the Winter is past the way passible and righteousnesse flows down from heaven 1 Joh. 3.5.6 Psal 85.10.11 2 Tim. 1.9 Cant. 2.11 Psal 136. and 145. So far are all men indebted to Jesus Christ for so taking sn out of the way that mercies are shewne them through him and a gate opened that they might enter Psal 75.3 Rom. 14.9 which might move to submit to him Though Mr. Garner by denying this teach the greatest part of men to deny the Lord that bought them 2. This Doore opened through Christ and these mercies extended testifying of him and calling to him Act. 14 17. and 17.24.28 Rom. 2.4 God being well pleased in his Son and delighting in him lookes downe from heaven upon the sons of men to see if there bee any that by all this his goodnesse extended will understand and seeke after him but alas men comming to understanding and the light of his mercies shining on them they yet abide in darknesse impenitencie and unbeliefe hardning their hearts against his mercies c. Psal 14. and 53. with Rom. 3 10.19 And this most properly is called The sinne of the world John 1.4 5-10 11. 1 Joh. 5.19 And its terrible to persist therein Psal 68.18.21 For this provokes more highly then the former so as from the love God beares to his Son it would stop all continuance of mercies and meanes and cause the shutting of the doore to repentance and life but that even this Jesus against whom they so sin doth mediate for them by vertue of his sacrifice and takes this sin also out of the way that hee procures lengthening the dayes of his patience and continuace of mercies and meanes with some strife of spirit to them 1 Tim.
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
nature and will and draw him God ward and for this Jesus Christ hath ascended to heaven and received spirit in the man to send forth even to the rebellious that the Lord God might dwell among them which he also doth send forth Psal 68 18. And so as in my Treatises may be seene I understand Jesus Christ makes men saveable 1. In himselfe as he is the second man the last Adam that stood in the place and undertook for the first publique man for him and all that were in him having taken the same nature and in it dyed fure for the first Adams sin or else for no mans sin and if for his sin then for all mens sin or else his sin was not al mens sin and he is in that nature risen just and hath offered up himselfe a Sacrifice for man and is now in mans nature glorified so that in him is peace righteousnesse c. So as in him as the publique man the nature of all mankind is as fully yea more abundantly saved restored and enriched with glorious salvation then it was fallen in the first Adam and this is as really in him for mankind as the fall and death of the former was 2. This salvation and life in Jesus the second publique man is as vertuous and more vertuous and powerfull in him and fuller of efficacie to make all that by grace come in to him like himselfe then the sin and death of the former to make those that by propagation come forth from him like him And both these are evident Rom. 5.12.14.18 19. 1 Cor. 15.45 46 47. 2 Cor. 3.18 And this is great salvation actuall salvation in Christ for men before it be preached or hee set forth as the propitiation Rom. 3.24 25. Heb. 2 2-4 3. He by vertue of this hee hath done and is become with God for men is now the Mediator between God and men and so procureth of God for men and extendeth towards them the preservation of the creatures for their use and space of repentance Psal 75.3 2 Pet. 3 9. which the Apostle cals Salvation and wills us so to account it 2 Pet. 3.15 The Dispensation of meanes and mercies as testimonies of his goodnesse Acts 14.17 which the Apostle saith is to lead to repentance and seeking the Lord Act. 17.26 27.30 31. Rom. 2.4 And with these means at some seasons some strift and motions of his Spirit to reprove c. Gen. 6 3. Prov. 12.23.24 And this with so much efficacy that at some or other enlightens every one in some measure that commeth into the world that was made by him Iohn 1.9.10 And by his workes manifesteth some truth in men Rom. 1.18 19. and so striveth with them But all this more openly and abundantly where he sends the Gospell which is a preaching of great salvation Heb. 2 3. wherein also is some presence of Christ by his Spirit to discover witnesse reprove draw to and apply salvation Though many breake all bands Joh. 15.26 27. 16. Mat. 28.20 Hosea 11.3 4 7. And this that they might beleeve Joh. 1 7 and be saved Joh. 5.34 And this with so much prevailency that he bringeth them in some measure to see and heare and toucheth their hearts Though divers like not the light and so willingly close their eyes and eares and harden their hearts Joh. 3.19 20 21. Act. 28.27 And all this is actuall salvation and extended that men might come in to him and partake of eternall 4. He hath eternall life and salvation to bestow on every one of them that in these his drawings come into him Joh. 17.3 Heb. 5 9. And all this was in and by Christ from the first beginning of his undertaking with God as is fore-shewne though since his comming in the flesh more manifest and in the fruits more abundant And this is meant by his making all men saveable so as those empty and undivine reasons of A purchasing only a possibility of salvation Of the ineffectualnesse of Christ his death before his acting it Of restraining the word Death to the act of his dying Of redeeming God of making salvation actuall by faith faith being neither Discoverer nor Applyer but only the receiver of what he by Spirit in the means discovers and applyes Of urging that if a potentiall wrought that should be the phrase Then no actuall as If he the God of the Valleys then not of the Mountaines are of no force and beseemed Lay-preachers better then Mr. T. W. As for the other objections of his owne framing I may leave them to his owne Answering though he might be bold There was a doore before so opened as 2 Tim. 1.10 as there was a well before Hagar saw it Genes 21.19 else not only some but all both Jewes and Gentiles before Christ came in the flesh are perished for ever But I may not slip over his Answer of his owne framed objection That if Christ Dyed not for all they want a foundation of faith To which he replyeth No. For the foundation of both our faith and obedience is not the secret but the revealed will of God which enjoynes every man to beleeve on him whom the Father hath sent c. Surely here he hath said something if he would either stand by it or make any thing of it But according to his direction wee must search to that in another place and here and there I will make the best of it that I can 1. As God is one so his will and though there be much more secret then is yet revealed yet hath he not in his word revealed any one thing for men to believe as his mind that is contrary to his will that is yet secret his sayings are all true certain c. Prov. 8.6 9. â—2 20 21. what an intimation of a heavy charge is this to the sayings of the God of truth 2. A Minister of the Gospell or a Beleever ought to meddle no farther about the will of God concerning any thing in their declaration then what by word or workes he hath revealed Deut. 29.29 to which those who are submitted when God saith his Sonne dyed for all will not conceit another secret meaning and use reasons to scare men from beliefe of his testimony 3. The foundation of Repentance faith and new obedience is not the injunction to beleeve c. But that which is to be beleeved even Jesus Christ as he is set forth in the Gospell Isay 28.16 Acts 4.10 11 12. 1 Cor. 3.11 And for whom there is not the Christ that hath dyed for their sinnes and rose for their justification there is no foundation for repentance or faith nor is there any injunction for or liberty to or hope in it for any man to repent or beleeve or to looke to Christ for salvation if where Gospell comes they doe not first beleeve that Christ dyed for their sinnes and rose for their justification 1 Cor. 15.1 4 17. so that in this grant Mr. T.W.
17. By declaration of Gospell with exhortations c. Act. 10. 13. By preaching Jesus from a portion of Scripture met with or occasionally put to one Luke 4 17-20 Act. 8.34 35. or reading the Sayings of the Gospell as written and explicating the sense of hard words Nehem 8 8. Act. 15.21 Rev. 1. or by taking a text and according to premeditation and helpe of Authors to Analis and divide and propound Questions and Answers to divide and sub-divide into parts To raise doctrines make reasons answer objections frame uses methodically which of these hee meaneth to be peculiar to an Office for wee reade of both Officers and Brethren teaching nor did T. M. ever yet though offered liberty in a publique place or will he assume to teach therein nor in any sort farther then by the call of those that have authority over the place though the Prayers the approbation c. of as ancient learned and godly Ministers as Mr. T. W. was not wanting twenty yeares since to T. M. I shall therefore forbeare farther proceeding in this folly with him and suffer him to glory in the flesh with those that reproached our Lord and Master for having been a Carpenter and his Disciples for being unlearned or having been Fishers Toule gatherers Tent-makers And thanke God that thâ—ough Mr. T. W. I may beare my part of his reproach But as for the seducement wherwith he feareth the people in the Kingdome of England should be seduced namely lest they should by the Scripture be brought to believe that Christ Dyed for them and their neighbours and so to own their sins as that for which Christ suffered and him as their Lord that in beliefe of the love of God herein they might loath themselves their sins and their own works be ashamed of sinning against so gracious a God and so love God and Christ and live to him and love others for whom Christ Dyed walk in that faith and love and acknowledge all the mercies of God to men as fruits of free grace through Christ and so to imitate him as is as at large shewn in the 24. Chap. of the Treatise and from this he scars men as if to be led to it were as the following Absolon out of Jerusalem But though many good uses are to be made of that Story yet seeing he will needs make an Arigoricall application of it So let it stand in this case Jesus Christ he is the David the Shepheard the Judge he hath declared his mind and shewne every mans condition his way and portion in his Word which is a light to which men taking heed do well Till the day do dawne and the Day star arise in their heart But if any will Absalon like blame this King because any waite so long before the day dawne in their heart and he hath not appointed another Judge to be in his place to determine more speedily how men shall understand and believe perswading the Kings sayings are doubtfull and affords not every man right And then in pretence of humility love and learning say Oh that I were judge to interpret and give the sense and I would doe every place and every man right and set him how and what to believe and do that men might not wait so long on his sayings hee that doâ—h this let him be compared to Absalon and those that follow them to such as followed him I say no more to that As for Arminianisme sure it must be some private opinion of Arminius and not the doctrine or sayings of Scripture neither was he such a one as Mr. W. cals Lay-preachers and whether he hath set downe his opinions right or not I do not know only this I know they have been more soundly confuted by others that I might name And I am sorry that they are so revived as to endanger their spreading by weak confutations But as I understand the difference is thus First According to Scripture Christ Dyed for all 2 Cor. 14.15 so I confesse Arminius He Dyed alike for all this I beleeve not T. W. He Dyed not at all intentionally for all Secondly According to Scripture Iesus extends grace in light and meanes to all to lead to repentance Ioh. 1 4 â—1 Act. 14.17 17.24.28 Rom. 2.4 Arminius He offers and extends grace alike to all T. W. He extends grace to most men not at all As for the other points they are besides this businesse though in my writing I have confessed election of persons and denyed any thing in nature to will or further conversion and the totall falling away of any by grace ingrâ—fted in and mâ—de one with Christ So as Mr. T. W. hath but slandered me to give out as if I held Arminianisme and gulled his Reader in making as if he confuted me which if hee by Scripture could have done there was my faith in those things I writ plainly set forth enough for all his book to have answered which his flâ—ing gives me occasion to think he could find no Answer rightly to confute mee and so hee devised something that is not mine to confute as if he confuted me for I professe if by Scripture hee had shewne mee any errour in my Treatise and confuted it I would have thanked him But because Mr. W. speakes of divers erronious opinions and shewes them not nor any good usefulnesse to which his negative doctrine tendeth I doe here inferre those parts of truth for which I have been much defamed 1. That Iesus Christ hath given himselfe a ransome to God for all men and by vertue thereof is the Mediator between God and men and extendeth meanes to lead to repentance ready to receive such as are prevailed with all to come in to him and this the ground of repentance faith and love as the Treatise sheweth though for this I be slâ—ndered as a Papist or an Arminian for want of better arguments 2. That mens in-comming into Christ and knowledge of peculiar inâ—erest in him is by the holy Spirits enlightning the word of grace and so discovering and witnessing Christ to their heart and commending the rich and free love of God through Christ and what he hath done for sinners so to their hearts as to enable them to beleeve Tit. 3.4.7 Rom 1.5 8 10 And this the roote of all true humility confidence love c. which are thereby proved sound else not Thus leaving Christ by his Spirit to manifest his own things Ioh. 16.12 13. 1 Cor. 2 9-12 Though by such as themselves undertake to be otherwise manifesters of mens happie condition I be reviled for this by them as a manifestation 3. That those thus brought in to beleeve in Christ have his mind writ in their hearts and so the love grace and Spirit of Christ to quicken their spirit to move and lead them according to Christ by the law of grace faith c. Though the flesh or outward man be under the law still and no farther free then