Lord owner and so he ransomes purchaseth or recovereth it again out of the hand of unjust detainers of it and this most properly called redemption though not only nor and alwaies 1 Sam. 30.18 19. c. Exod. 4.22 23. and 9.6 7 and yet that we may come plainly to our businesse A redemption may be off or made with a friend or lover and loved as Ruth chap. 4.3 10. and so hath Christ our kindsman bought us of God 1 Tim. 2.6 it may be off or from an enemy or adversary Neh. 5 8. And with the parties own selfe that is purchased Hos 3.2 yea and the redemption also may be partly partly by price partly by strong hand Psalm 77.15 And now to bring all close to our businesse in searching the Scripture wee shall find a double or twofold redemption purchase or recovery effected by Jesus Christ our Lord. 1. A purchasing of God his father mankind that had lost or sold themselves to sin Satan and death and so the truth and justice of God required the overthrow and destruction of mankind in that first judgement and death but Iesus Christ having dyed for our sins and risen for our justification and so mercy and truth met and righteousnesse and peace have kiffed and truth sprung out of the Earth Psal 85.10.11 Hee offered himselfe a price or ransome to God his father for all fallen and lost mankind and so redeemed bought purchased and recovered them all of God his father from everlasting perishing in this first judgement and death and got them all into his dispose yea God the father accepting the ransome or price hath given them all into the dispose of Christ and made him Lord of all So as he is able to save and able to destroy and will raise all and bring them to another even his judgement seat absolving such as have believed on him throughout the day of grace and sentencing to a second death such as have persisted in rebellion against him their right and lawfull Lord that bought them And in this redemption and purchasing men of God the Father he had also the enemie even the Devill to conflict with who by might and strong hand he overcame having tryumphed over him and spoyled him of his right of principality by his first conquest over men in drawing him to eate of the forbidden fruit and having spoyled him so as if he get men now it is by a new conquest in keeping them in unbeliefe and so from eating of the tree of life 2 Cor. 4.4 and 11.3 Ephes 2.2 he sat downe on the right hand of God Col. 2.15 All power and authority given to him 1 Pet. 3.22 who hath bought all mankind of God the father that hath given all over into the dispose of Christ and made him Lord of all Acts 2.36 And of this redemption buying purchase or recovery we are to understand these Scriptures that testifie of it Psal 2 5.9.10.11 and 24. 1 and 75 27. Rom. 14.9.10 11.12 2 Cor. 5.9.10.11 Phil. 2.11 1 Tim. 2.6 2 Pet. 2.1 And doe not they that deny Christ to have made this purchase devide Christ and his redemption and deny him his right of Lordship and the equity and power of raifing from the dead and of judging a great part of mankind let any judicious and unprejudicated Reader judge and yet I am sure all thus redeemed or purchased and bought are not in themselves partakers of the choice ends and fruit of this purchase 2. A puâ—chasing men of themselves by a price tendered to them and put into their hands though fooles want a heart Pro. 17.16 And this I 〈◊〉 that was foreslaine and had bought men of God comâ—s aâ—â—â—n to bâ—â—y men from among the fellowship of the world and from 〈◊〉 service of sin and Satan and all their vain conversation 〈◊〉 God And this by his blood and sactifice also but in tendering and applying it to them affording the oppertunity in meanes vouchrated sending spirit therein to witnesse of himselfe and thâ— peace made righteousnesse compleated by him and life in him commending the love of God through his blood death and Sacrifice and with the riches and excellencie appearing in him out-bidding the world hee draweth them to himselfe and by vertue of his blood spiritually applyed speaketh peace to their hearts pulls them out of the state and fellowship of the world and reconcileth and uniteth them to God in himselfe And this is a redemption of men unto God in which redemption working Jesus Christ hath to deale with enemies also as the rebellious lusts of the flesh and the unbeleeving world and the Devill that rules in the hearts of unbeleevers all which by might and strong hand hee overcomes and brings out of the power of them into his owne Kingdome Col. 1.13 and makes them free c. Iohn 8.36 Gal. 5.1 And this is a little of the redemption he workes in men to God and of this as a first fruites of the whole are such redeemed ones partakers of in themselves before God And of this redemption is to be understood such places of Scripture as these which testifie of it Acts 20.28 Rom. 5.8.10 11. Tit. 3.4.5.6 Phil. 3.3.8.9 Rev. 1.5 and 5.9 Ephes 1.7 Col. 1.14 21. But not so fully in all the places aleadged by Mr. Garner for in Col. 1.20 is a cleare distinction between his having made peace through the blood of his crosse and then his reconciling all things unto himselfe by him of which the 21. Verse mentions but a part as is shewn in the Treatise he opposeth Chap. 9. pag. 50.51 but answereth not Ephes 2.13.19 Holdeth forth the opposed distinction of a peace made and enmity first slaine and then that peace preached and after by some injoyed Rom. 4.24.25 A cleare distinction between Christ delivered for our offences and raised for our justification and the beleeving on him that raised him from the dead neither doth the Scripture in that or any other place say that all for whose sins he dyed and for whose justification he arose doe beleeve in him that raised him from the dead though he would force that forraign and corrupt sence on that and other places of Scripture as in his treatise pag. 13. and Rom. 3.24 25. hold forth cleerly the distinction of that in Christ for men and through Christ in beleeving men Are not all Iew and Gentile first concluded under sin and short of the glory of God without difference Verse 9.19.23 Is not the righteousnesse of Christ set forth in the Gospell or Doctrine of Christ oft called the faith of Christ affirmed according to the distinction Verse 22. unto all and upon all them that beleive and is it not explicated according to the distinction first Verse 24. The justification freely by his grace through the redemption that is in Christ Iesus Then Verse 25. Gods setting him forth to be a propitiation through saith in his blood to declare his righteousnesse c. Sure then it was
mercy Seat in his own bosome as I may say there was Truth requiring our death and Justice our suffering the curse But Jesus Christ that dyed for our sinnes being risen for our justification and gone with the vertue of his blood to the Father mercy truth are met righteousnesse peace have kissed and Christ hath made the atonement with God and is become the propitiation for the sinnes of the whole world and now righteousness looks down from Heaven and God shewes mercy to men Psal 85.10 11 1 John 2.2 Psal 36.7 8. so that here is a reconciliation made with God for men 2 Cor. 5.19 Ephes 2.16 Col. 1.20 a purgation Heb. 3. a laver of regeneration Tit. 3.5 to reconcile and purge with all and this for men But yet if this be not applied if men receive it not and be not sprinckled washed and purged and renewed therewith they cannot be reconciled in themselves to good and so not eternally saved 1 John 3 3 5. and this spinckling is a spirituall businesse namely When through the Gospell in which Christ is set forth for a propitiation Rom. 3.25 the spirit beares witnesse of Christ John 15.26 1 John 5.6 and therein instructeth in the knowledge of his death and resurrection for us and so gives in to beleeve the testimony 1 Cor. 15.1 4. Gal. 3.1 5. 2 Thes 1.10 then shines in commends the love of God to the heart in this that while we were siners Christ dyed for us and his love thus commended through his death made known then the vertue of his death becomes prevalent and effecatious in the beleevers heart reconciles him to God in this his receit of the atonement Rom. 5.8.10 11. Tit. 3.4 5. and redeems him from his vain conversation 1 Pet. 1.18 19. from among men to God Rev. 5.9 and so purgeth both conscience and nature Heb. 9.14 and so doth he purchase to God and wash from sinne with his blood Acts 20.28 Rev. 1.5 and yet in himselfe in the propitiation he hath made with God for men there is the same fulnesse still for those that have not yet received and to dispence more still of the vertue of his blood to those that have received Rom. 25.26 1 Cor. 15.2 3 4. 1 John 1.7 8 9. Iohn 1.16 So that both the distinctions remain sound as they are explicated in the faulted but not confuted Treatise chap. 1. and 2. and I am sorry that Mr. Knowles and Mr. Gerner are adversaries hereto 5. He secretly and covertly faults the distinction about the severall endes of the death of Christ one for propitiation and one for witnesse bearing to the truth and so giving us example of obedience to God and love to one another and one for confirming the new Testament all which are proved and explicated in the second chapter page 16 21. and not at all by him refused and if he desire any further explanation or proofe he might have it I trow he will not say that as Christ dyed for our sinnes the Scribes and Pharises did make him flesh or under the Law for us or that they did charge our sinnes upon him or put him to death for them but that God the Father did all this to Christ for us and so delivered him for our offences and raised him for our justification Isay 53.6 Rom 4 24 25. I hope also he will not say that as Christ did willingly lay down his life in suffering all that befell him or witnesse-bearing to the truth for calling sheep and feeding the called and to give us an example to follow his steps therein that God did persecute and crucifie him for speaking the words he gave him to speake and doing of that he gave him to doe for the good of men and the speciall good of his sheep But that the Scribes and Pharises the Elders chiefe Priests c. did through envy persecute crucifie and put him to death for that Psal 2.1 4. Mat. 27.18 I hope he that can see the difference between Gods sending Joseph into Aegypt for good and his Brethens sending him for evill can see the difference in this also and so distinguish of the ends of the same death of Christ in these respects And for the third end is that a confirmation of a Testament when the Testator is put to death as an evill doer surely it s not proper to say God the Father put him to death to confirme Christ his owne Testament nor did the Pharisees so put him to death but as he was one with the Father in will and so willingly yeelded himselfe to dye for our sinnes and willingly laid down his life in witnesse-bearing too and defence of the truth he had preached so he most willingly and freely as his owne more peculiar acting did give up the ghost and die to ratifie the new Testament Heb. 9.16 17. Galath 3.14 15. which appeares also in the timelinsse of his death before those that were crucified with him Mark 15 44. though that also was for another speciall end Joh. 19.36 But yet most clearely in this that whereas others when they were spent and gave up the ghost their heads fell downe he cried with a loud voice Mark 15.37 and first bowed his head and then gave up the ghost Joh. 19.30 And so freely dyed and confirmed his Testament But Master Garner would be faulting knew he how saying that I speaking of the severall ends of his death in my Treatise pag. 22. But hee was mistaken for that was in the former chap. but in the third chapter I was speaking of the divers maner of mentioning those ends in Scripture but something hee would say to bring that distinction within compasse to be faulted in faulting the distinction pag 7. lin 3.19 though to no advantage to him 6. He saith also pag. 7. That I say That when the death of Christ in respect of that end which was for propitiation and ransome is only mentioned as it is for all so it is exprest in such generall words only as the world all men c. But here he hath clipt my words and left out that I say in Propositions for faith it is here exprest and for this I quote hee saith 2 Cor. 5.14 15 19 c. And hee should have done well to have put in many other places and expressions quoted Chap. 20. pag. 133. Proof 6. But this conclusion is unsound saith he which will appeare from what is written Heb. 9.28 where mention is made saith he of the death of Christ in respect of ransome and propitiation only c. And yet it is not exprest in such generall words as the world or all men to which I answer hee hath corruptly left out c. which was explained in my Treatise chap. 20. pag. 33. But to passe that I question his first affirmation and deny his second though he calls to mind it and double the same But now let us mind it well Heb. 9.28 So Christ was once
offered c. Is the words or sense here only that he once dyed True it is that the offering to dye is and truly may be called an offering but is rarely found that the offering of Christ to God includes but his death only however it is manifest in this chapter that here it signifies more then death yea are simply a ransome or price to purchase of God only even a sacrifice that is both a ransome or price to purchase and a reconciliation atonement or peace made with God for men and such a taking away the sinnes of the world from betweene God and men that mercy may be shewne them and meanes used towards them yea and yet farther that this sacrifice of his might be a remaining and continual thing before the Father that Christ by vertue thereof might mediate in generall for men and so send forth spirit in the meanes that they might be convinced repent and beleeve and in speciall by amediator of the new Testament for beleevers that he by vertue of this his Sacrifice may purge them and they receive the promise of the eternall inheritance and all this is manifest in this whole chapter and the drift and businesse the Apostle was about perpend it dilligently He is here treating chapter 7. and 8. and this 9. about the High priest-hood of Jesus Christ and especially mentions Christ his comming verse 11. Blood shedding verse 22 23. his assention to Heaven verse 20 24. His presentation of the vertue of of his blood and offering himselfe by the eternal spirit to God his Father there v. 12 14 26. His appearing before God with the vertue of his Sacrifice to take away sinne verse 26. having obtained eternall redemption verse 12. his blood sacrifice of force to purge the conscience of all believers on whoÌ„ it 's spinckled ver 13 14. And he for this cause the mediator of the new Testament that c. verse 15 all which in this laeter part of the chapter he is explicating and confirming let it be well minded And yet a little further consider how when where and to whom Christ our great high Priest did offer himselfe a Sacrifice and wee may see Hee did not offer himselfe such a sacrifice on the wooden Crosse that was not the Altar by and on which Christ was born and offered through the foolish Idolatrous Romanists have so esteemed and so prayed Oh holy Altar of the Crosse save us our Saviour himselfe calls such conceivers fooles and teacheth us that the Altar both sanctifieth the gift and is greater then the gift Mat. 23.19 which I hope none will say of the wooden Crosse that it sanctifieth the body of Christ and is greater then the body of Christ but the divine nature was greater then the humane and did sanctifie and dignifie the gift the humane nature or body of Christ and by this divine nature even the eternall spirit which supported him in his sufferings and by which he rose from the dead By that spirit he was born up and offered himself a sacrifice to God Heb. 9.14 He went to the crosse a sinner for us he bore our sins to the tree and was made sinne and a curse for us and dyed for our sins Psal 40 12. 1 Pet. 2.24 2 Cor 5.21 Rom. 4.25 but he was raised for our justification and being risen just and holy he then offered himselfe not spotted with our sinnes on him but a spotlesse Sacrifice without fault or spot to God Hebr. 9.14 This sacrifice was not offered here on earth the other high Priests did offer on earth they could but heare and lift up and wave before the Lord the offering and approach into a worldly Sanctuary But Jesus Christ appeared in the highest Heaven and there presented the vertue of his blood and offered his sacrifice Heb. 8.1.3 〈…〉 â—nd 9.11 12 14. This Sacrince of Christ was offered in the Heaven not to men or Angels but unto God In this businesse or Sacrifice offering he had not to deale with men though for men with God To God he offered the Sacrifice and with God it is accepted and hath prevailed that so there may be an offer and tender and application to men and a prevalency in all receivers chap. 7 8. and 9.12 14 So that all this well minded Mr. Garner is too short and limitting in his affirmation But let us fullfill his request and proceed to mind it a little further Heb. 9.28 So Christ was once offered to beare the sins of c. It is not certain that in this place the word beare the sinnes doth signifie to be counted the sinner and so to accept the imputation of them and beare the punishment due unto them of which is meant Isay 53.2.3 6 7. 2 Cor. 5.19 21. For so and in that sence he his owne selfe in his owne body bear our sins to the tree or on the tree 1 Pet. 2.24 and so in that respect he is said to have been made a curse for us Gal. 3.13 And this was before his refurection for our justification and so the offering or compleating of the offering mentioned in this chap. which offering is said to be to beare the sinnes of c. In which offering he is not said to be made a curse as he was when he hung upon the tree but a blessing A great high Priest of good things to come of which high Priesthood he treateth chap. 7. and 8. and this 9. chap. and that we may the better understand what bearing is here meant let us looke into the words and chap. consider the tipes here mentioned and the truth as it is found in Jesus First For the sacrifice besides that I have forenoted Vers 12.13 Note further that in the tipes were two Goates one that was slaine for a sin offering and the blood presented in the holy place and sprinkled on the mercy seat to make an attonement The truth of what is shadowed therein is found in Christ that beare our sinnes in his body to the tree and dyed for them and being risen hath presented the vertue of his blood in the holyes of holyes and so obtained eternall redemption and made an atonment for men Levit. 9. and 16. Heb. 9.12 13. 14. But we so sin against this goodnesse that we give God just cause to hold back all the streames of mercy from us by which we â—â—â—ht be instructed and drawne in to partake of this attonement and redemption and so in the tipes there was another Goate prepared not a dead but a live Goat that even after the attonement and reconciliation made in the holy place was to have their sinnes confessed over him yea all their trespasses and he did beare upon him all their iniquities into a land of Separation or not inhabited where no man dwelt to be charged with them Levit. 16.10.20.21 22. And is not the truth of this found in Jesus Christ our Lord that is risen for our justification and now at the right
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.
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
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
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
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
2.5 Luke 13 6 9. Esay 53 12. And for the taking away of their sins are all men beholding to Christ yea this may bee often done even for some that have sinned deeply and though crying in their distresse yet their heart not upright with him And they may come after for provoking him that so oft forgave and tooke away wrath to be abhorred See this express Psal 78 37 38 c. Numb 14 17 20. And the more and ofter Christ hath so taken sin out of the way and removed wrath from men the more are they engaged to seeke and submit to Jesus Christ nor can all Mr. Garners glorious words free them from that engagement Secondly For having fitnesse power and readinesse to take away sin even out of the consciences and nature of men and so to be ordained and set apart as the Hee and the only He that both can and will do it in all that in beleeving come to him and is so set forth and pointed out that men might know where to seeke and find this and this also is Jesus Christ the Lambe of God by reason of what he hath suffered and done and received He is the Atonement and propitiation for our sins even when we beleeve not Rom. 3 24 and 5 18. 1 Joh. 2.2 and set forth also to be a Propitiation which sure he is before set forth through faith in the blood to declare his righteousnesse for remission c. Rom. 3.25 26. And so there is blessing in him for all Nations so as who ever of them though ungodly are by his grace drawne in to beleeve on him that justifies the ungodly he receives remission c. Act. 10 43-46 Rom. 4.5 And so is he set forth The Lambe of God which c. But now here is to be noted that as Jesus both so hath in the two former respects taken taketh away the sin of the world and likewise both is and is set forth the Propitiation for their sins that hath propiated yea even the Propitiation through faith in his blood able ready to take sin out of the cōscience and nature of all that by his goodnesse come in to him in beleeving on him Act. 10.43 even so also this is noted and that also upon the very same ground 1. That those who by all this goodnesse of God in through Christ and by all these engagements vnto Christ by what hee hath done for them and doth to them and hath to bestow on them are not and will not be drawne from their own wayes to him but loving darknesse rather then light remaine impenitent and unbeleeving so they remain still under guilt of sin in conscience Joh. 16.8 9. Under condemnation Ioh. 3.18 19. Under wrath and cannot see life Ioh. 3.36 and therefore under sin and condemnation and wrath and cannot see life even because by all this light and mercy shewne they have not been prevailed with to beleeve on his Name Ioh. 3.18.36 16.8 and so they remaine of the world still lying in wickednesse 1 Iohn 5.19 2. That such as are overcome by his Spirit in the appearance of his so great grace to beleeve on him they though ungodly of the world and sinners when they are comming in to him yet being prevailed with to come in beleeving on him he forgiveth justifieth washeth with the vertue of his blood from the sins of the world and so enableth them to receive remission of sins and to depend on him for eternall life Rom. 4.5.22.25 5 1-6 8-10 Act. 10.43 And so in all and every respect hee is most truly called The Lambe of God which taketh away the sinne of the world or sins of the world But now this is to be farther noted That so many as are by his grace brought in to beleeve on him and so united to him as they are clensed from the sin of the world and begin to partake of the Divine Nature being borne from above and so washed 2 Pet. 1.2 3. Joh. 3.3.5 even so though they be still in the world yet they are not of the world nor according to the account of God and those taught of God now reckoned of the world Ioh. 15.19 17.14 but brought out from the power of darknesse and Satan Act. 26.18 Coloss 1.13 in which before they were and the world still lyeth 1 Joh. 5.19 But these are now borne of God sons of God Ioh. 1.12 13. Gal. 3.26 The seed of Abraham the heires and Israel of God Gal 3.29 6.16 Yea Sion Jerusalem a people chosen out of the world Joh. 15.19 1 Pet. 2 9 not the world But now these while in this life however justified in conscience and spirit made alive for righteousnesse sake and their persons as they are one with Christ and partake of the Divine Nature are sons of God presented in and through Christ spotlesse before God and so delighted in yet as they still carry old Adam about them and so have still the flesh in which dwels no good thing but an evill inclination anoying with its sinfull lusts which God approveth or justifieth not so by reason hereof and the temptations of the world and Satan it so falls out that even beleevers in many things offend All and sometimes some more grievously Rom. 7.15.24 Iames 3 1 2. 1 Ioh. 1.9 10 1 Cor. 5. So that though in spirit and in respect of their union with Christ and state of son-ship and being reckoned after him and so justified yet in respect and the evils of their wayes with which God is not pleased nor doth justifie but testifie displeasure against they need still to have their feet washed and their wayes healed and so their evils and sins to bee still taken away till they and all that which concerneth them be perfected Psal 138.8 Joh. 13.10 Rom. 7.14.24 And on this ground of the former done it is beleeved Isa 26.12 and prayed for Psal 85 4-6 And this doth Jesus Christ by his everliving to entercede for such Heb. 7.25 And by vertue of the spirituall application and sprinkling of the vertue of his blood Heb. 9.12.13 14. 12.24 1 Joh. 1.7 Now as these in whom he doth this are not the world but his Church and peculiar people so this worke is not expressed in those tearmes Taking away the sinnes of the world But the sanctifying purging or taking away the sinnes of the people Hebr 13.12 2.17 Tit. 2.14 And The washing and cleansing of his Church that in due season hee may present it as spotlesse to himselfe as hee now presents it in himselfe to his Father Eph. 5.26 27. And of this sort is that Isa 6.7 Rom. 11.27 and so not serving for Mr. Garners ill purpose ☞ 1. 10. The word Not Imputing 2 Cor. 5.19 where it is said God was in Christ reconciling the world unto himselfe not imputing their trespasses to them This he makes all one and the same with Psal 32.1 2. Blessed is he whose transgression is