separation then distinction and gives this as his ground Because I say Jesus Christ hath wroth salvation or redemption in himselfe in the nature of and for all mankind with God but that he hath not wrought salvation or redemption in all men to God which phrase and termes of mine are by him subtilly altered to all persons before God and for all persons in themselves and thus he saith I devide Christ and his redemption Surely it is no great matter for me to be slandered by him that hath first slandered the Scripture nor need I to answer him in this matter wherein every judicious Reader that readeth that Treatise may see he writes falsely I beleeve there are three that beare record in Heaven the Father the word and the Holy Ghost and these three are one 1 Joh. 5.7 A distinction yet no separation or division I beleeve the Father is one the Sonne another Iohn 5.31.32.37 and 7.16.17.18 The Holy Ghost another Iohn 14.16.17 Distinct not devided the three one still I beleive that the Father is God and yet that he sent the Sonne Iohn 3.16 17. 1 Iohn 4.14 and so that the Sonne is God and yet he was sent of the Father Iohn 7.2 and that the Holy Ghost is God and yet that he proceedeth from the Father and the Sonne Acts 5.3 4. Iohn 14.26 and 15.26 Yet no separation I beleeve still there is but one God and that the Father Sonne and Holy Ghost are one and the same God 1 Cor. 8.4 Yea further I beleeve that this Sonne of God was really in being before hee tooke flesh Pro. 8.22.31 Iohn 1.1 2 3.10.11 And that in fulnesse of time he was made flesh and walked up and downe among men in a fraile and mortall body Gal. 4.4 Iohn 1.14 And as he was on Earth the Father was greater then he Iohn 14.28 yet here is no separation not two Sons but one and the same son still and the father and he are one Iohn 10.29 30. I beleeve that this son of God in the nature of mankind the man Christ did in that nature dye for our sins and in the same nature rise for our justification Rom. 4.25 1 Cor. 15.4 And that in the same nature he did by the eternall Spirit ascend to Heaven and offer himselfe a Sacrifice and ransome for mankind to God Act. 1.9 Heb. 9.14 So that the nature of mankind is fully restored raised and glorified in this publique man whom God hath accepted and glorified with his owne selfe and filled him with all fullnesse of grace and truth and given over all into his dispose so as fullnesse of redemption Propitiation wisedome righteousnesse and life is in him and that for men Iohn 1.4.14.16 Heb. 8.1 1 Pet. 3.20 and can never be separate or devided from him he and it are ever one and together Neither can this propitiation be otherwise enjoyed by any but by comming in to him receiving him so as to ahve him and be one in him Joh. 5.40 1 Joh. 5.10 11 12. Yet I also believe that all that know not Christ that receive him not that believe him not but lye in unbeliefe that they are out of the way of peace Rom. 3.10.19 Dead in trespasses and sinnes under the power of darknesse and of the wicked one Ephes 21 23. 1 Joh. 5.19 And so know not Christ nor are known or owned of him Isa 55.5 And so are not his people not beloved in that love wherewith God loveth his Sonne Rom. 9 25 26. And so whatever redemption or life be in Christ for them yet they have none of it in themselves Ioh. 6 53. Yet when any of them are by the Spirit of Christ in the appearance of the grace of God in Christ brought out of the power of Satan and darknesse to beleeve in Christ so as they receive him and are therein united to him They are then and therein of the same seed and heires and he gives to them the priviledges of sonnes and they have the eternall life that is in Christ which before they had not Tit. 3.4 5 6. Gal. 3.29 Ioh. 1.12 13. 1 Joh. 5.10 11 12. And others yet remaine without Now in all this there is not the least dividing of Christ and his redemption which is ever in him and wrought by him so that in this saying Mr. Garner hath done nothing to disprove the Distinction but to give us just cause of griefe that such men as Mr. Garner and Mr. Knoles should be no better insighted in Divinity and about redemption in and by Christ Then that the one should affirme and the other approve it that such a Distinctionis a separating and dividing Christ and his redemption But let us see how he helpes it after 2. He saith pag. 3. That in searching the Scripture wee shall find that where mention is made of Redemption reconcliiation and salvation as concerning persons redeemed wee are to understand it to be spoken of those who are reconciled unto God or made partakers of redemption reconciliation justification and salvation in themselves before God by Jesus Christ So we are to understand these Scriptures following Gal. 3.13 1 Pet. 1.18 c. To which I answer It 's not faire dealing for a reconciliation in Christ for persons to put in persons reconciled But to passe his often altering of phrases for advantage sake consider hissaying according as it is used in Scripture and understood in our language He apeareth in this Treatise as a Sholler with his Greek and Latine page 40. to 41. Though T. M. whom he pretends to answer be no such language he knoweth that redemption though by use become an English word is of the latine word redemptio which the Dixinary saith is in english a redemption buying purchasing ransoming c. And that redemptio wee call redemption comes of the verb redemo to redeem ransome rescue recover by purchase c. and this may be a compound word of re emo whose English saith the Dixionary is to buy to purchase or procure and so the word redemption in English is properly to buy againe or to purchase ransome or recover again somthing that was lost sold or taken captive and I suppose english men so understand it and according to this understanding as wee find the word used in Scripture they that are conversant therein may know 1. That there is a redemption purchase or recovery of that which not he that redeemeth purchaseth and recovereth lost but another lost or sold it and yet though he that bought it never bought it before yet because of some interest he had in it and that it was lost or sold though by another the purchase or recovery is truly called redemption or a buying again Nehe. 5.8 and so to our businesse Isay 52.3 2. That there is a redemption purchase or recovery of that which one hath himself fore bought or purchased but the thing purchased is wrongfully by force or fraud taken or detarned from the right
saith It is for men John 1.4 5.9 The world 1 John 2.2 All Nations to the ends of the Earth Act. 13.47 But speaking of the same received and enjoyed he saith it is in beleevers that are borne of God John 1.12 13. and 3 3.5-16 a people chosen out of the world and not of it John 15.19 17.14 redeemed unto God out of every kindered tongue and people and Nation Rev. 5.9 yea he contradicteth the very testimony of the Holy Ghost that saith of the life of Christ Iohn 1.4 5. It is the light of men and the light shineth in the darknesse and the darknesse comprehendeth it not But this man saith he is a light of or to none but those in whom he revealeth himselfe and draweth their hearts to beleeve on him and so also denyeth the doctrine of Jesus Christ Iohn 3.19 that saith This is the condemnation that light is come into the world and men love darknesse c. and hate the light which this man denyes saying that Christ is no such light to any that they may take offence at it or so as they may for that be condemned for if he extend any light they beleeve c. surely our Saviour said well Mat 6.23 If the light that is in a man be darknesse how great is that darknesse And so if Mr. Garners grand opinion and most esteemed truth and Mystery that must season all the rest be filled with so much darknesse no marvell his whole Treatise be full of darknesse To conclude his mysteries with his affirmation concerning Jesus Christ being a light to the Gentils c. That mystery was not in being till Christs manifestation and suffering in the flesh page 115. and 123. and 131. I confesse this is my sterially exprest and had need to have been better explicated that it might be acknowledged true for certain the word the Sonne of God that is the Christ in whom is all the mystery of God and the life in him that is the light of men was verily in being before he tooke flesh John 1.2 3 4.14 1 Iohn 1.1 2. yea and the calling of the Gentils was fully in the Scriptures of the Prophets though the flesh of Christ and his actuall and personall death resurrection and Sacrifice was not so in being till acted and then the mystery concerning Gentils cōversion not made known in his dying but by his Spirit after his resurrection and ascension Acts 2. and 9. and 10. and 11 Col. 3.5 So that in all this view of his expressed Mysteries one may clearly see that 1. he hath only pretended to and boasted of but not unvailed any mystery 2. He was out of his place and out of the way of Christ and those taught of him to pretend and assay to talke of the high and deep mysteries when he is discoursing of the beginning of the Gospell of Christ the foundation of repentance to draw in unbeleevers to beleeve and help forward the weakest Christ and his did not so Iohn 16.12 1 Cor. 3.1 2. 2 Cor. 3.12 and 4.2 Heb. 5 12. 3. He tooke a wrong course to discover mysteries in that he strove to find them in and fetch them out of such words as All men All nations the world the whole world It had been more seemly to have done it in and out of the names and titles of Christ and his members as Jesus Christ our Lord the Sonne of God the Saviour of the world Emanuel the seed c. though indeed the mysteries are unvailed in full sayings of the Gospell 4. He wrongs the sayings of the Gospell in pretending as if the sayings therein about the foundation and things absolutely needfull to salvation were darke and full of mysterious equivocation as his own sayings are that so he might have his fancies admired and received for truth as is shewn in this reply 5. In all his acknowledgements of truth he hath come short of those that have gon before him if not of those he opposeth let their writings testifie 6. In all his pretence of unvailing Mysteries he hath missed the very mentioning of them as Scripture doth which are plainly unvailed set forth therein yet in such words of wisdome and truth without any equivocation as by reason of the vaile over the heart till it turne to the Lord none clearly see prize or understand without some spirituall illumination and opperation of the Holy Ghost that turneth the heart to the Lord and giveth both the eye to see and some experimentall tast thereof 2 Cor. 3 17 18. As 1. The freenesse riches and glorious love of God in the gift of his Sonne and the reconciliation wrought and hope laid up in him this shining through the death of Christ upon the heart of a man so as when a man is found in his filth and enmity and sees nothing in himselfe to difference him from others or encourage him to looke to God yet such the power of his death when this love is commended through it and the power of the love through it commended as it puls a man from out of himselfe dependances and delights and from the worlds state way and fellowship and reconcileth him to God enabling him to beleeve on Christ renewing the heart c. Rom. 5.5 8.10.11 Tit. 3.4 5 6 7. 2. The speciall interests priviledges and gifts confirmed on these that are so brought in to beleeve even all the priviledges of the new Testament even the holy Spirit to mind them of Christ and teach them the things of him and write his mind in their heart to lead them indue them with gifts make them usefull c. Iohn 1.12 13. and 14.16 17 26. and 16.13 14 15. 1 Cor. 2.9 10.11 Heb. 9.14 15. 3. The intercourses of love the streams and springs the secret hints of light whispers the cōmunications receits between Jesus Christ the heart of the Church or souls of unfained Beleevers Cant. 1. and 2. and 3. and 4. c. In all which is some experimentall knowledge of that great mystery God manifested in the flesh c. These are mysteries plainly declared and evidenced in words of truth and wisdome that are a light yet rightly known discerned and prized of none without the spirituall teaching of the Holy Ghost 1 Cor. 2.8.15 7. He hath come short of expressing those mysteries or that mystery he hath most busied himselfe to unvail which also though with brevity is more plainly and fully exprest in the Treatise that is by him opposed as may be there seene in chap 14. page 78.81 82 83 84. And Oh that he rightly knew this mystery as it is unvailed That the Gentils should be fellow-heires and of the same body and partakers of his promise in Christ by the Gospell Ephes 3.6 By circumcission and being endeered too and made one with the Jewes by Mosaicall observances It was not doubted by any of the Beleeving Jewes in the primitive times But without this and only by the
when they turned aside they came neerer to truth and had before been seeming servants to him who by this mans doctrine was but a seeming Lord to them whose heart trembles not at this But he will helpe it with comparing it with the Epistle of Iude let that therefore be also veiwed doth not Iude mind them of the faith of the common salvation and tels them of some that turned not a seeming or shew but the grace of our God into wontonnesse and denying the only Lord God and our Lord Jesus Christ Iude 2 3 4 doth he not professe for their admonition even therefore to put them in remembrance though they once knew this how that the Lord having saved the people out of the land of Aegypt afterwards destroyed those that beleeved not Jude 5. Doth not Jâ—â—â— here point the Christians to the remembrance of Gods dearing with Israel of old as Peter about their Teachers to the Prophets of old And was not this deliverance out of Aegypt a â—ipe of Gods now bringing men out of the darknesse and fellowship of the world to fellowship with his people which is somthing above that Mr. Garner opposeth and is not that deliverance called a redeeming them Deu. 15.15 and. 25.8 and 24.18 and buying them Peu 32.6 16. a saving Psal 109.8 15. so that here were a people redeemed bought saved yet many of them for their unbeleef afterwards destroyed and this writ for our admonition who is that which is so bold to give the holy Ghost the lye say they were not really redeemed bought saved but only seemingly so they perished really in the first overthrow but seemingly afterward now that men were once alive in Adam fell truly into the power of the first death but are in no sort truly made alive by Jesus so cannot be twise dead indeed but once really and the other is seemingly How thinkes any they shall perish in a second death for denying a seeming Lord a seeming redemption forsaking a seeming life in a seeming profession who like M. Garner to paint out these things in fine words yea in his conceit he hath so coloured and garnished these texts with his device that every understanding Reader shall see no other but take this his forgery to be as he professeth it to be even the mind of God not only in this but in many other Scriptures as he saith page 163. so that where the holy Ghost speaks not of mans goodnesse or works in purging or sanctifying themselves but of his own goodnes in the gift of his Son and of his Sons blood in the vertue thereof that had made a purgation for them prevailed for means to work purgation in them and sent his gracious spirit in the meanes with some prevailing effecacies to set forth the greatnesse of their sinne and the justnesse of their judgement like that Ezek. 24 23. that slight such grace despite such a spirit and ill require such goodnesse 2 Peter 1.9 Heb. 10.29 30. all this gracious workes of Father Sonne and holy Spirit he conceives must be taken for counterfeits and seemings also and who will be charged with hypocrisie here so that the evill of men in departing from the faith is their departure from hipocrysie whereas the Holy Ghost chargeth them with hypocrysie in their wayes when they are departed 1 Tim. 4.1 2 3 4 now he that dares thus deal with the Scripture pretend the originall put words for text that are none make seemings of truth and adde too and change the sayings of the Holy Ghost and call his own sayings the mind of God what error may not he this way bring in if beleeved But who that is wise will credit him that so dealeth with the Scripture VII I might note his intimation of difficultie in the plain sayings of the Gospell page 47.77 which when they speak of the foundation and first beginning of the Gospell are all plain and easie as they are now set forth as the Holy Ghost justifieth Pro. 8.6 7 8 Heare for I will speake of excellent things and the opening of my lips right things for my mouth shall speak truth and wickednesse abomination to my lips all the words of my mouth in righteousnesse nothing froward or perverse in them they are all plain to him that understandeth and wright to them that find knowledge and chapter 22.20 21. Have not I written to thee excellent things in counsell knowledge note the end that I might make thee know the certainty of the words of truth and that thou mights answer the words of truth to them that send to thee Surely had Mr. Garner beleeved this testimony he would not have conceited so many impossibilities of truth and absurdities in the plain sayings of Scripture and under pretense of difficulties have so wrested altered and added to them to make them right to his seeming but it may be he will deny all this and say he hath denied no truth though he have often but onely sound out fitter words to expresse it but for that note Eccles 12.10 The Preacher sought to find out acceptable words note here words acceptable and pleasing to God and profitable and safe for men to vent and receive the mind of God in and what are they marke and that which was written up ight words of truth Where is he that can find us out more acceptable words to tell us the mind of God in or that will plead difficultie in his words in the beginning of the Gospell that he may help us with plainer words to give the sense wil such a one reply that in 2 Pet. 3 16. many things hard to be understood which they that are unlearned unstable wrest as they do all the other Scriptures to their own destruction Let such a one again mind this very place whithout colouring or wresting or glossing he may see 1. That the spirit by Peter speakes not here by things of the beginning of the Gospell of Christ neither what Christ hath compleated in his own body for men not what by spirituall opperation he workes and dispenseth heere in beleeving men But of the second comming of Christ to restore all things and so of the new Heaven and new Earth of which things Paul writ to these Hebrewes Heb. 2.5 8. and 12.26 27 28. and so in all his other Epistles in one place or other 2. That he speaketh not of all or any whole Epistle of Paul but only of some of his sayings about these things the comming and Kingdome of Christ c. and of these things he saith not all but as some Translators many some certain things are hard to be understood 3. That he saith not that the manner of his writing nor that the sayings but some things in those sayings are hard to be understood now this is commonly known a saying may be plain and easily understood what is said and yet somthing spoken in that saying above our knowledge especially in promises of this
to beleeve But there was nothing 2. Cor. 5.19 to occasion such grosse conceits for it is not said of the world God hath reconciled the world to himselfe by Jesus Christ as it is said of Beleevers verse 18. nor is it said God will not impute sinne to the World as it 's said of Beleevers Rom. 4.5.8 nor is it said God is in Christ reconciling a part of the World and so is now and will be hereafter neither is it said verse 21. God made him to be sinne for us and wee were then and therein made the righteousnesse of God in him but it is said That God was in Christ reconciling c. and this set forth as the word of reconciliation put into their hearts to minister to the world But so much is said of this in the opposed Treatise and this reply that more need not be said to shew the errour of his grosse conception neither was there any thing in the Sacrifices and purifications under the Law to occasion in him this grosse conception for he that reads Moses and the after histories may see that there were many for whom sacrifices were dayly offered and the water of purification made that yet for not approaching and for not being sprinckled were unclean and to be cut off else Israel had not been so often punished Besides the Gospell being before even the first Testament and the sprincklings of the first Testament shadowes of the sprinckling of the New Testament which is the choyce of the Gospell and not to be preached to all men as the beginning of the Gospell about which wee treat is and so this abuse of so many Scriptures to such an end hath more evill in it then he was aware of nor doe I suppose here to discover it such as experimentally know what the new Testament is will discerne his imiscarrages in this so that in this all his senses forced on words he hath hitherto plainly tought men to deny Christs Lord-ship over them and him to be the author of mrecies extended to them or that there is any hope c. yea even the Saints to deny the prevailency of his intercession before or to procure spirituall application but I am weary with beholding such unsavoury shifts only it is meet to take notice of the truth and fulfilling of those words 2 Peter 2 12 13. For the word Advocation he takes away the peculiarity of it being the speciall and peculiar part of the intercession of Christ And to help it that his sayings might seem right he slanders others saying they do separate between the Propitiation and the Advocation and gives out as if they held that Christ dyed for many for whom he did not Rise Ascend and intercede pagâ— 94 95 189. And as if some might receive the propitiation and not receive the benefit of his Advocation to which I might answer with Psal 52.3.4 fit weapons for his drift But all that have read the opposed Treatise may know the falsnesse of his charges and such as read and beleeve the Scriptures may see the weaknesse of his arguings to make in our speakings the Death of Christ and the Resurrection of Christ and his offering himselfe a Sacrifice to God distinct workes and to say the one was before the other and the one is not the other and yet that in altogether he hath made the Propitiation and is become The Propitiation for the sinnes of the whole world is no deviding of these Again to say he is the Propitiation before set forth so to men and to call his making peace with God for men and his preaching peace in being set forth as a propitiation through faith in his blood c. and the worke of the Spirit inabling by faith to receive him to call these I say distinct workes is not deviding for whatsoever is in him for any that they might beleeve yet he is no Propitiation to or in any till they beleeve so the mediation of Christ with God for men by vertue of his propitiation considered as a distinct worke is no separating between them Again in this mediation to consider the difference between that which is generall for the World John 17 21 23. Isay 53.12 and that which is peculiar for Beleevers that come to God by him which is his speciall intercession Heb. 7.25 and 9.14 15. Iohn 17.9.20 and called Advocation 1 John 2.1 is no separating between Propitiation and Advocation yet is Christ no where called the Advocate of the World no the Apostle doth not say so much as if any man sinne he hath but wee Beleevers have an Advocate c. and this generall intercession of Christ for all men and his speciall intercession for Beleevers by vertue of one and the same Propitiation is a ground for such as yet beleeve not to beleeve and the medium that produceth it likewise and a ground of speciall consolation to Beleevers to whom it was a motive instruction and patterne how to pray for all men how to pray for believers But M. Garners sense and interpretation shuts the door of hope against all that already beleeve not and so takes away the ground of lawfulnesse for praying for all men for Kings Magistrates or Subjects yea for any of them till we know them first to beleeve but enough was said for this in the opposed Treatise that he hath not answered as may there be seen c 5. p. 32. c. 11. p. 58 59. c. 17 p. 1 9 112. 192. XV. To come towards an end the last of his wayes to prove his businesse that I will mention is a pretence of unvailing Mysteries the truth is I should have conceived the florrishing Title to have been put on by the Printer and not himselfe as it befell me in the Title of the Treatise he opposeth but that I find this in Master Knowles Epistle to the Churches There are divers mysteries concerning our Redemption by Jesus Christ unvailed in this small Treatise yea such by his affirmation as will make known the knowledge God hath given Mr. Garner And Mr. Garner in his Preface cals it this ensuing and unvailing Treatise and so confirmes the Title Mysterie unvailed and the truth unvailed by Robert Garner A faire pretence and confidently affirmed to make his opinion to be received but yet he must give us leave to try all things and so this pretence that wee may imbrace and hold fast that which is good and refuse the rest 1. It might be queried what he meanes by Mysteries whether that which is hidden and now by him first revealed and then he should shew himselfe rashly puft up with his fleshly mind intruding into things he hath not seen as will appear 1 Iohn 3.2 Col. 3.3 4. and 2.18 or whether he mean that which was hidden kept secret with God but now hath bin manifested in the person by the Spirit of Christ and by the Apostles made known and left upon Record and then his pretence hath a secret
belonged to Paul not as a man but as an elect vessell A secret indeed no where as redemption was effected by Christ in his owne body set forth in the Scripture which tels us That all are by nature dead in trespasses and sins under sin c. without difference Rom. 3. Eph. 2. And that Christ dyed for the ungodly and unjust and for our sinnes and surely men are ungodly and unjust and sinners as they are men and not as they are elect vessels Rom. 3 10-20 But that it was for men is evident 2 Cor. 5.11.14 15. 1 Tim. 2.5 6. Thirdly for what Christ thus gave himselfe to God whether for this that for and upon this very gift men should be at peace with God one with him and God now without any more done take all sinne out of them or from off them and so all punishments and deaths and fill them with eternall life embracing them as sons in his delightfull love or whether it was for this that for and upon that very gift Jesus Christ might have the dispose and be the Lord of all Rom. 14.9 Psal 2.7.9 And be the Saviour of the world 1 John 4.14 Isa 49.6 And the propitiation for the sinnes of the whole world Ioh. 2 2. And be filled with authority power and spirit to preserve men and creatures for their use and to use means and send forth spirit in the means to move men to repent and seek the Lord Matth. 28.18 Phil. 2.8 9 10. Psal 75.3 68.18 Rom. 2.4 And to be the Judge of all to absolve all that by his grace in the meanes are prevailed with to beleeve on him Mat. 9.6 Act. 10.43 And to condemne such as hold the truth in unrighteousnesse and so persist in their impenitencie unbeliefe and rebellion Ioh. 1.18 19. Psal 68 18-21 And that being thus made perfect he should be the Author of eternall salvation to all that obey him Hebr. 5 8 9. And throw into a second death all that rebelled against him their right and lawfull Lord that bought them and abolished the first death for them 2 Pet. 2.1 2 Tim. 1.10 With the Devils also for that they usurped to deceive and draw men to rebell against his government Now whether of these wayes Mr. T. W. will answer this question Charity bids me make no resolution because if he should answer the former way as his writing gives occasion to suspect then I know no full or plaine sentence of Scripture to expresse or countenance his Answer with nor can Iunderstand how he can free his saying from charging God with injustice for receiving a sufficient price and detaining that for which it was given in suffering such as by such saying ought to be freed still to be born under guilt and defilement of sinne and to remaine many dayes under the power the darknesse and sinne and Satan and afflicted with punishments and death nor can I see how he will avoyd derogating from the great mediation and exercise of the High priest hood of Jesus Christ which Scripture shews to be at the Right hand of God and by vertue of his Death and Sacrifice offered to God wherefore I will not so conceive of his meaning but if he Answer in the latter though it be with more apt and fit expressions then hee granteth all that T. M. hath laboured to maintaine for how else will he understand the sufficiency of the death of Christ wee are not questioning what is the sufficiency of God the Creator as Creator The Death Resurrection and Sacrifice of Christ is certainly a creature though such as in which the Creator is yet as Christ is the first borne of every creature The first borne from the dead the second man made a quickning Spirit so all this in him a new creation now how there should be a sufficiency in any created being though possessed with God for redeeming any for which there neither is nor ever was any intention or will of the Creator I cannot understand indeed if he had said it might have been sufficient if God had so willed I might and would have spared this given another Answer But he plainly confesseth There was value and worth in Christs Death in regard of the sufficiency and excellency of it for the redeeming al the men in the world And if there was such value and worth for sufficiency in it It is so in it still compare John 1.4.5 with 1 Ioh. 1.1 2 3. The Word of the Lord endureth for ever I say 40 8. 1 Pet. 1.24 25. And we are to follow those the end of whose doctrine and conversation is to set forth Iesus Christ The same yesterday and to day and for ever Heb. 13 8. And so whosoever misse it is for not receiving the tenders of it in the meanes Prov. 1.23 24 c. So that Mr. T. W. in this saying hath secretly granted that which he openly opposeth but yet he saith whether Christ in Gods intention and his owne performance so payed a ransome for all and every particular man as thereby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove saith Mr. T. W. He meanes not that T. M. goeth about to prove that this is the thing in question that rests for himself to prove But that T. M. undertakes to prove this thing that is in question but he should either have put downe T. M. his owne expressions or else not after have slandered him p. 3. l. 5 6 7. saying That Christ entended to reconcile all men to God by the reconciliation wrought in his body with God for men which saith he are Tho. Moore his owne words but as hee hath annexed them they are Mr. Tho. Whitfeild his owne surmises And therefore seeing he hath not set downe the question either as Doctor Davenant did To which I yeelded in my Booke nor as I there expressed it nor kept close in his Treatise in answering to that hee expresseth as mine I must a little open the businesse before I yeeld him this to be mine And so I confesse my selfe to conceive that I understand and beleeve that in the beginning God made one man a living soule and that he made him righteous and a publike man Gen. 1.26.27 1 Cor. 15.45 That he made them superiour and inferiour male and female fit for encrease by generation and called their name Adam 1 Tim. 2.13 Gen. 1.27 5.2 And that God at the first created all men in his creation of this man and made all men righteous in making this man righteous Eccles 7 29. So as what this Adam was in his publique place in which he then stood all men were in him for he was all men and what God adorned and furnished him withall he did it in him to all men And the oportunity of eating of the Tree of Life with the charge not to eat of the tree of Knowledge of good and evill and affirmation of
of the first Adam but only the nature which was one in both sexes and each degree Then he came and dyed for all men in both sexes and every degree not so much respecting sexes or degrees as the nature of men for whom and for whose sins he came and dyed and so for them as men ungodly and sinners and not as elect vessels and a holy generation though to make such and even from the roofe and beginning of all it is evident That Jesus Christ the second publique man undertook as the second man A publique person for the first man a publique person and so for all that were in him and by propogation to come of him that they might not perish in this first judgement and death but to be given him into his dispose to preserve alive a time that they might live to him in this life and after death to raise them and bring them alive before him to be judged by him in another judgement to another life or to another death according to the Gospell Rom. 14 9-12 2 Cor. 5.10 11 14 15. Phil. 2 7-11 Rom. 2.16 and so the holy Ghost teacheth us to understand the businesse saying As by the offence of one unto all men to condemnation even so by the righteousneosse of one unto all men to justification of life Rom. 5.18 that is as is aforesaid in the other in the publicke man that undertooke for all men and that so as their lives are preserved a time and the old creation for them that such as come into him by the meanes he useth while he preserveth them in this old creation may partake of the new creation in him and such as perish in rebellion against him may be brought to another judgement and sentenced to a second Death And so in this sense Jesus Christ hath dyed and given himselfe a ransome for All men so as he hath made an atonement with God and is himselfe become the propitiation for their sinnes that it may be declared or testified in some fruites of his goodnesse to lead to repentance and seeking the Lord that so such as are by grace brought in to beleeve may be reconciled unto God and receive remission of sinnes and eternall life and those that perish in refusall and rebellion be justly sent down to a second Death which is a foundation and ground of and motive to repentance faith and obedience for all men set forth in the Gospell shewing in all this their obligation to Christ with incouragement to come in to Christ and terrour to all that rebell If Mr. T. W. his expressions may be taken in this sense it is yeelded as a true report or else not for this is that which Mr. T. W. opposeth and which T. M. endevoureth to shew proved in the sayings of holy Scripture for otherwise to prove he is still lesse being no Linguist for knowledge of divers tongues no Arthist in Logick either according to Aristotle or Ramus nor learned in Philosophy either morrall politicall or naturall either Epicurian Pithagorean Stoicke or Platonist or were he yet he could not thinke meet by these to square mould and prove Divinity but only what God saith in his word as he is helped to understand he desireth to beleeve and takes his sayings to be proofe enough and of more worth then all the reasons and arguments of men against them But Mr. T. W. saith that for proofe T. M. makes use of three things which he makes the principall ground of his Doctrine That which he cals the first ground for T. M. his proofe is The distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his own body with God for men and that he effected by his Spirit in men God this saith Mr. T. W. is not agreeable to Scripture To which I answer I have been so told by such whom he reproacheth as lay preachers but not by any profest Divines before I read it in Mr. T. W. 2. This distinction and foure more one about the distinct ends of his death another the distinct manner of mentioning those ends another about the divers waies of propounding his death and another about the difference of the extent and force of the same word in Scripture I used for clearing the businesse in stating the question But seeing so many of those he reproacheth as lay preachers affirme them my proofes and now it is so affirmed by two Clerks professed Divines though of contrary judgement and practice let them so stand each of the five distinctions being of the like force to prove and foure of them not faulted by Mr. T. W. 3. This distinction he faulteth is in the Treatise shewn expresly in the Scripture there quoted page 2. to 14 15. and nothing there disproved in any quotation but remaineth full enough to answer all he hath said to fault it besides the distinction and that which it now acknowledged a proofe for are both shewn in that Treatise and in the first part of my answer to Mr. Garner to be plainly set forth and proved in the Scripture 4. His way of faulting the distinction is by framing reasons and calling Scripture to make a consequent with though I hope he will not justifie the Saduces so reasoning from Scripture Mat. 22. as divers in our-dayes also have done to deny the reurrection of the body But this with all that followes in his leasons is answered and the abuse of Scripture therein shewn before in that Treatise in divers places to which he hath said nothing and again in the first and third part of the Reply to M. Garner so as for answer no more need but only to desire the Reader to peruse the same though the Reader of his may see 1. In his first reason much weaknesse for whatever reconciliation be wrough with God in Christ by his Death yet no men are reconciled to God but by the spirituall application thereof when the love of God is there through commended to the heart which slayes the enmity there and reconciles to God in receit of the atonement whence the words while wee were c. and being now justified and wee have now received Atonement Rom. 5.8 9.10 11. The Colotians were enemies in their minds by wicked workes in which they walked after Christ had dyed yea and made peace in presenting the vertue of his death before God also and by application of this were after reconciled to God Col. 1.20 21 22 23. Besides he is not able to prove that the Death of Christ is agreater worke then the resurrection of Christ nor that the reconciling to God by love commended through the death of Christ a greater worke then the further saving by the power of the Spirit of life by which he rose from the dead which sounds harsh to Ephes 1.17.19 20. though his so saying acknowledgeth the distinction As for his altering the Text Rom. 8.32 it may be said God doth not give an unâ—glorified Sonne to
his but having delivered him up for us all it is not said how shall he not deliver up all things for us but as he said if he give him to us who was delivered for us and is wisdome righteousnesse c. how saith the text shall he not with him in giving him freely give us all things which makes nothing for Mr. W. his Reason 2. His next reason is answered in the Treatise opposed and in reply to Mr. G. It s no where said that the world hath Redemption through his blood nor that God will not impute sin to the world though Mr. T. W. take liberty to confound and limit generall propositions with speciall applications and to blot out difference between present preterperfect and future tense here and else where 3. His third Reason is dubious and forceleffe and answered in the Treatise opposed and in reply to Mr. Garner about the word Advocate 4. His fourth Reason is grounded upon an oversight of the change of person in the Apostles speeches from verse 14 to 21 in 2 Cor. 5. and mis conception of the word might as is shewn in reply to Mr. Garner about that word 5. His fifth Reason hath an equivocation in the words hath reconciled which should be hath wrought reconciliation in his own body or reconciled the nature of mankind in himselfe for all mon and then his consequence is not true of all men nor doth a Peter 1.3 speake of any more then the then Beleevers yea in those words not of all them as the next verses the change of persons shew and so prove not Mr. Garners sayings at all 6. For his sixt reason I forbeare to note what appeares in it I desire to deale reverently with him and not to provoke him for Christ by his death resurrection and Sacrifice hath purchaced all men of God and wrought reconciliation in their nature in himselfe for them and doth use meanes that it might be applied to them which if they persit in rebellious resusing and when he opens their eyes will not see their saying if he give them up and doe no more he is but a halfe Saviour will neither helpe themselves nor hurt him 7. His seventh reason is grounded on a slander as is fore shown and built up with queries to which answer enough is both in the Treatise and in the reply to Mr. Garner and all the world being Christs out of which those that are chosen in the heavenly call to him are his peculiar and have his Spirit I marvell at his passages in this businesse as if some were his peculiar before they have his Spirit and after shall have or as if the greatest number of men were their own as evill men say Psal 12. for if they be Gods and not their own then they are Christs also and that by vertue of his ransome Psal 26.9 That which he saith is the second ground of T. M. proof is A distinction between a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for Beleevers this T. M. disclaimes and marvels thaâ— so learned a man and profest Divine professing the examination of my Book should under his hand affirme such a thing For 1. I was about the first distinction still and comming to treat of the second branch the redemption reconciliation and salvation which by his Spirit discovering and applying the former he worketh in men I mentioned how he was fitted for it and how he proceedeth to effect it in which I shewed how the Scripture sheweth a common salvation in which also there is a witnesse and tender to draw men toward the speciall and so that their is a speciall falvation in all which I spake not of purchase but dispensation which Mr. T. W. could not but see and why he hath altered the businesse and misreported my sayings let the reader judge 2. I doe not conceive so grosly carnally and scantily of Christ as if he were not the Saviour and author of salvation but only a purchaser of it only a bargain maker with God a purchaser of some things for the Father to give to another I beleeve him so to have purchased as to have all into his dispose so as he hath power to forgive sinnes and to give eternall life and is able to save and able to destroy yea the Father doth nothing without him but whatsoever the Father doth the Son doth the same and God would have all men honour the Son as they honour the Father Mat. 9. John 5. 3. This second of his reported my grounds being his own framed position to answer it is meet himselfe deale with it and not I whom it concernes not and what concerneth this businesse of mine is already fully and largly answered in the Treatise which became him to have answered and not to flye that and frame prositions and objections as him best liketh and as he conceives his reasons might best answer and yet there is still farther answer to all he saith in this Reply to Mr. Garner in the first part on Hebrewes 5.9 1. As for the common salvation mentioned Jud. 3. though I but quoted the place after this saying The faith of this common salvation is as the oppening the doore to the speciall Text p. 11. And so gave no occasion of his if salvation be taken in a speciall sense for I desire not to take any part of the salvation wrought by Christ in his own body or extended by vertue thereof to men in a carnall sense but spiritually in regard of the salvation because it comes from the Lord the quickning Spirit and hath evidence and motives in it to spirituall good even that part of it which is in preservation of the old creation how much more that which exceeds and hath its ends and tendancy towards eternall life though it be not eternall life which is the speciall but what salvation is meant Jud. 3. whether the common in beleefe whereof the speciall is received or the speciall only I have the Reader for answer to consider what is said Jud. 4 5. of the types some destroyed after saved and for the sanctification c. mentioned consider Heb. 10.19 for whom surely he prayed and was as dilligent as for these other Reply I make not least I should occasion his zeale to become fury As for his affirming the salvation no larger then the faith and because the faith of the salvation is not given to all therefore the salvation was no farther common then to them that had it His undertaking to be a Minister of the Gospell to many nigh Rutland Lincolne shire and Yermouth who at that time had not that faith given them doth confute his saying though one might also say there is more in the salvation wrought by Christ both common and speciall then any words in doctrine can fully set forth without divine Spirit to discover or will be fully manifested till no more need of such mediums to see