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
whether only the materiall blood which in shedding issued out of the body of Christ as the blood he did bleed and that came forth of him when he was circumcised Luke 1.21 and when he was in his agony Luke 22.24 and as some suppose when he was Scurged and when he had a crown of Thornes platted on his head Mark 15.15 17. and when they nayled him on the Crosse and crucified him Mat. 27.35 and when after his death his fide was peirced with a speare Luke 19.34 35. whether this be his meaning by all the blood as the words with that he writ before and after it would so seem and whether this shedding be all the sprinckling he beleeveth or not it remaines doubtfull but as I understand as he tooke flesh and blood when he was made in our nature Heb. 2.14 even so all the abasements sorrowes anguishes and torments he suffered in that nature with all the forementioned being compleated or consummated in his death or dying the whole being his laying down his life for us this all this nothing lesse then this I understand by all the blood that Christ did shed 1 John 3.16 Isay 5.3.1 8. and with all his sufferings the compleating of them in dying I count the shedding of his blood though in this businesse bloodsheeding doth imply the Sacrifice offered whose blood was shed Heb. 9.12.22.26 and yet take in all his sufferings with the vertue thereof in his Sacrifice offered still shedding is not sprinckling but shedding and sprinckling are two distinct things tnd so with out shedding of blood and so offering the sacrifice whose blood was shed there is no remission of sinnes because otherwise there can be no blood to be sprinckled Heb. 9.22 23 26. yet even so also without sprinckling of blood and therein applying the vertue of the sacrifice there is no remission of sinnes purgation of conscience and nature and happy safety received and enjoyed Heb. 9.12 13 14 23. and 12.24 And this is clearly shaddowed and typed out it was not enough for the Passeover that the Lamb was of the first yeare and without blemmish and slain and so the blood shed c. unlesse the blood was offered with a branch of Hysop taken and sprnickled on the two side posts and the upper post of the dore and without which no assurance of a sacrifice Exod. 12.6 7 22 23. nor for cleansing and sanctifying Blood-shedding was not enough if it were not also sprinckled Lev. 8.11 30. and 14 7. nor for taking away any uncleannesse it was not enough that the water of purification was made for all Israel unlesse the particulars defiled were sprinckled with it Num. 19.13 18 19. yea this distinction between blood-shedding and blood-sprinckling is in the Law clearly held forth Exod. 29.16 21 Lev. 1.5 and 4.6 7. Num. 8.7 And come to the Gospell â— may be said of all to that what ever right or part Christ hath in them by vertue of his bloodshed and Sacrifice offered to God yet as Christ saith to Peter John 13.8 If he wash them not they have no part with him 3. Thirdly â—as he hath set down his proposition darkly and unprofitably so he hath set it down subtilly and craftily as a man guilty of some known errour in what he would seeme to maintain in that going about to disprove the distinction between blood-shedding and blood-sprinckling he saith all the blood which Christ did shed is the blood of sprinckling which is fit togull the un-wary leaves roome when the distinction proves sound for him notwithstanding his position to say he ment not to fault the distnction though that be his main drift that he might thirdly disprove another distinction if he could As here is a suspition ofcarnality and ignorance in his understanding of the blood of Christ as it is sprinckled may not some Reader conceive that he would have men to thinke that in the Mosayecall Sacrifices the materiall blood even so such and as it was when shed was sprinckled even so the materiall blood of Christ his body such as it was when shed even such and so materially sprinckled a brave motive for the Romish reservation of rellects and because this can no way be demonstrated and evidenced how it should be so and that it so is therefore all the blood-shedding must needs be sprinckling But to come a little neerer him If blood-shedding had been the sprinckling or if it had or could so have been sprinckled upon any what would it have profited them seeing if Christ be not risen wee are yet in our sinnes our faith vaine and preaching vain 1 Cor. 15.14 17 and the Lord Jesus Christ of whom and whose redemption wee treat hath a spirituall body and is a spirituall man the Lord from Heaven heavenly A quickning spirit 1 Cor. 15.40 49. So now as he hath dyed for our sinnes and rose for our justification and offered himselfe with the vertue of his blood and death a sacrifice to God the Father appearing now in Heaven for us Rom. 4.25 1 Cor. 15.3 4. Heb. 9.12 14.24 when we speake of his blood and death as presented before God in the heaven or applyed to or sprinckled on the hearts and consciencs of men on earth wee understand it spiritually his words even when he speakes of these things are spirit and life and so spiritually to bee understood John 6 63. and so though when we speak of his suffering blood shedding and dying we understand it materially as in a mortall body hee suffered in the flesh and shed materiall blood indeed and dyed for our sinnes and was put to death in the flesh yet as he is risen for our justification and hath overcome death and is gon up to Heaven and hath presented the vertue of his blood which is reall and spirituall before his Father in the Heavens and by the spirit by which he rose from the dead offered himselfe a spotlesse sacrifice to God and obtained eternall redemption Heb. 9.12.14 So when wee speake of the sufferings blood and death of Christ as presented in Heaven to God or applyed on earth to men wee understand it spiritually of the worth vertue and prevailing effecacy thereof with God or men and as the High-priest did once a yeare go into the holy of holiest sprinckled blood on the mercy seat c. and so sanctified the tabernacle and made an atonement for all Israel and this that they might be cleansed legally from all their sinnes Levi. 16.14.15 36.34 and yet they had their sacrifices to come to and sprincklings of blood and of the waters of purification for application which if neglected the neglectors were not personally clean but to be cut off or dye in that their legall uncleannesse Num. 19. to 8. And the fault found in those sacrifices as appertaining to conscience is that they did not make the commers thereunto perfect even so we being fallen and God yet mercifull and willing to shew us favour even at his
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
against which the opposer fighteth and for that cause faulteth the distinction But if he be sure of truth on his side then 6. Why doth he not set down his saying plainly why shunnes he the light and seeks to carry away his oppinion in the darke Why saith he not plainly the death resurrection and sacrifice of Christ the preparation of redemption propitiation Justification and life in him and the mentioning and setting it forth in the Gospell and calling men thereto is for no more then those that are partakers thereof both by faith in Christ and really and gloriously in themselves before God and that the declaration of all this holds forth no want in them to whom it is spoken but a reall enjoyment of all for whom it is prepared and that for those that refuse there was never any thing in truth prepared for them this had been plain dealing and as he knowes who once said thus so all his writing testifies this to be his meaning in his own often expression of his businesse pages 3.4 5 6 and 10 11 12 and 13 14 15 and 17 19 20 21 and 23 24. all which is fully and in every of his expressions answered in which both the truth of the proposition and the distinction opposed is cleared and proved and that in consideration of Redemption as in Christ for men and as received by men in reciving Christ the former is larger then the latter and so his Babell of confusion on which he hath walked through his Treatise is confounded in that is shewne Prov. 9.1 to 5. Mat. 22.1 7. Heb. 9 5. John 6 37 40. Ezek 24.13 Mat. 13. And all the answer to him hitherto though there was enough said in the opposed Treatise that remaineth unanswered and more and further explication in another Treatise entituled A discourse a bout the precious blood and Sacrifice of Jesus Christ in the first twelve chapters of that Treatise which may serve for answer in that businesse and so I might have the farther view of this opposers Tract because he hath here left my Treatise and answereth not thereto but because he pretends an including of mine as he goeth along I will take a briefe view and answer accordingly THE SECOND PART AND so as he includeth me in answering Mr. Lamb. This I find all the way that hee chargeth mee with putting on many Scriptures a corrupt sense which if I had done and hee had made it manifest I would have acknowledged it and have thanked him but I find no such matter at all discovered though often boastingly affirmed by him but I will plainly set it down without mending as it is in the opposed Treatise and then note what wayes hee hath taken to prove that sense corrupt and so whether it stand good or not The whole drift of the Treatise was to testifie the truth of these two places of Scripture according to the sense the words import and that was in my Title though another that is true also was put on it and the places were 1 Tim. 2.6 who gave himselfe a ransome for all And Heb. 2.9 That he by the grace of God should taste death for every man and the sense said by me to be imported Is this That Jesus Christ by the grace good-will and favour of God did taste death for every man and so gave himselfe a ransome to God for all men and so is become the Saviour of the world and the propitiation for the sinnes of the whole world This is the sense as the Holy Ghost hath left it for me in expresse words If Joh. 3.16 17. be compared with Heb. 2.9 1 Tim. 2.6 and Joh. 4.42 and 1 Joh. 4 14. and 22. And so is the sense exprest in that opposed Treatise Chap. 1. pag. 1. And all the five first Chapters with the Distinctions in them then used to cleare the stateing of the question shall now remaine as this Opposer calls them so many proofes to which he hath said nothing to shew the abuse of any Scripture or weaknesse of any proofe as he that reades that Treatise and seeth what is said may know and then the sense is opened and affirmed by plain Sayings of Scripture without any exposition chap. 7 which neither he nor Mr. Knoles is able to doe for the corrupt sense and contradictions of Scripture which he in many places setteth downe After that the sense is proved six severall wayes by the Scripture manifestly which hee hath not shewed the least weaknesse in and this from chap. 8. to chap. 19. And then againe by six severall arguments chap. 20. which he hath not so much as medled with And then againe by his severall proofes which also unlesse three or foure expressions in answer of Mr. Lambs Reasons mentioned by him he hath not at all answered besides following reasons that are all let alone Where were Mr. Knoles his eyes or his care of speaking truth when hee writ to the Churches that the most waighty reasons c. were fully and clearely answered which is true of never a one and but very few of the weakest also medled with But now as the sense is not only in but the very sayings of the Holy Ghost So let us see how the holy Ghost teacheth us to take it and when in the largest extent of the sense Psa 8.6 The Prophet by the Spirit speaking of God the Father concerning Christ that dyed and rose and revived to that end that he might be Lord of all Rom. 14.9 Thou hast put all things under his feet Now how doth the Holy Spirit teach us to understand the word All when it is used in mentioning the works of God in and concerning his Sonne Christ when it is God that saith or doth it And when it is his Sonne of or to whom he speaketh or doth how must wee understand All then mind what the Holy Ghost saith in Heb. 2.8 1 Cor. 15.27 Heb. 2.8 he rehearseth the words Thou hast put all things in subjection under his feet now marke the Inference or Interpretation for in that he put All in subjection under him he left nothing that is not put under him What is the extent of the word All here Is any exception here of any but only of God that did put all things under him So 1 Cor. 15.27 For he hath put All things under his feet But when he saith All things are put under him It is manifest that hee is excepted that did put all things under him that is as is said God only is excepted from being put Under and marke that he saith when he saith that is when the Lord God saith and when he saith it of his works concerning his Sonne he saith not when men speak of Christ no nor when his servants speake to all men or of them nor saith he when God saith of earthly Kings He will put All under them that it is so large no not when Jew and Gentiles are opposed but when God saith and when
he saith it of his Son he hath put all things under him there is nothing left out nothing excepted but God himselfe and is not here a rule from as good and skilfull a Teacher and one that can tell the mind of God in the Scripture as wel and better then Mr. Garner so that if it be Gods sayings and that of his Sonne and his workes in and through him and he say it is All men there is not a man to be left out or excepted but only the man Christ that is God man by whom the workes were wrought and so when in the words following he speaketh about his love to men whose nature Christ tooke and so became lower then Angels for a time and saith by the Spirit of God of the workes of God in and through Christ that he by the grace of God should taste death for every man or as Mr. Garner likes better for All Is it not manifest that there is not a man left out that he dyed not for but only himselfe and saith not the Apostle the same to the Corinthians to whom the Word was so fore expounded 2 Cor. 5.14 15. And what we are here instructed of the word All when God so speakes of his Sonne is affirmed of his workes in Joh. 1. from 1. to 12. where we have three universall tyes of the workes of God by Christ 1. All creatures Joh. 1.3 All things were made by him and how large is this mind And without him was not any thing made that was made And is not the same said of preservation of the world since the Fall Psal 75.3 By him all things consist Col. 1.16.12 2. All mankind Joh. 1.4 In him that is in the Word that is now come in the flesh even Christ was life as life is in him 1 Ioh. 5.11 So from the beginning it was 1 Ioh. 1.1 2 3. And for whom or whose benefit was this mind the text and the life was the light of men yea but what men those that were really and gloriously partakers of it in themselves before God as Mr Garner saith mind the Text v. 5. And the light shined in the derknesse and the darknesse comprehended it not were not these naturall men and unbeleevers and is not Christ in whom this life is and this life proceeding from him witnesses of That All men through him might beleeve vers 7. And is 〈…〉 affirmed the true Light that lightneth every man that commeth into the world vers 9. And is not that the Word that was made by him and in which hee was and yet it knew him not And whereas out of this world he chose a people and gave them his Oracles and so made them his owne and put his Name upon them Did not he come unto them and yet they received him not vers 10 11. And is not here all the world of mankind from vers 4. to vers 11. while the life in Christ for men and the extention of light there thorow to men is treated of But now for receit see vers 12 To as many as received him this when all refused some by grace overcome to them he gave power the right and priviledge to become the sonnes of God it seemes they were not so before even to them that beleeve on his Name c. And is not this As many another universality even all and every of them that by a new birth beleeve on Christ so then here in the beginning of the Gospell yea in the beginning of the first relation revelation and declaration thereof after the personall Ascension of Christ in our nature we are taught how to understand the words Men in divinity mentioned All men every man and the world If the saying be by God and of Christ his Sonne and his works by and through him if it be of creation and the things created we are to understand it of all things nothing excepted but the Creator himselfe If it be of creation by Christ and a redemption wrought by Christ in his own person and so life in him for men and some mercy and light therethrough extended to men we are to understand it of All men not one excepted but The man Christ Jesus that hath wrought it for men and if it be of the peculiar priviledges of son-ship communicated by Christ we are to understand it of all that are borne of God and so by faith made one in Christ even sons of All them and no more but them and none here excepted but the Sonne himselfe whose the priviledges are and who doth communicate them to All that receive him and so in him are made sonnes neither is eternall life in any place of Scripture said to be given by Christ to men indifinitely nor to All men nor to every man nor to the world as by Mr. Garners doctrine it should be of his sense of all men c. were right nor is life said to be in Christ for the beasts fowles nor his light to shine in them though they be preserved by him for mans sake yet the light in that mercy is for men So that in these Scriptures Psal 8.6 Heb. 2 8. 1 Cor. 15.27 Joh. 1.3.12 and the same in Colos 1.16.20 as is shewed in the opposite Treatise Chap. 9. to 8. we have a ground a warrant and reason given with a rule to know how to understand the words All and All men every man when spoken in generall and plaine propositions when spoken by God and of Christ and the great workes of God in and through Christ when applyed to all creatures as creation preservation ruling when applyed to men as making them righteous convicting or condemning for him when fallen working a restoration for them in a publike man as they fell and were condemned in a publike man extending mercies to testifie his goodnesse and lead to repentance appointing once to dye the raising of them and bringing them to Judgement And when applyed to beleevers regenerate and new borne men as the forgivenesse of all their sinnes renewing their nature interessing them in the priviledges of Jesus Christ himself giving them eternall life yea and that in glory â—aigning with him after the Resurrection All and every according to that mentioned and to which in speech applyed admits no exception no not of one but God and Christ himselfe yea Mr. Garner confesseth in his margent pag. 44 45. The word All in Scriptures upon some occasions is to be taken for All persons from first to last but he neither shewes when where nor on what occasions nor shewes any ground or rule that may stand to know it by but leaves that for a Pope to canonize the text and tell us when where and in what sense the Scripture speaketh truth But the Holy Ghost hath given us a ground or rule which will neither deceive us nor leave us at uncertainty And the same rule will serve us to understand the words world and nations when they are spoken of by
beleevers every one of us shall give an account of himselfe to God Rom. 14.11 12. and wee must all appoare before the judgement seate of Christ 2 Cor. 5.10 And is not this a most dangerous and perrillous way of expounding Scripture As it is more largely shown both in the Epistle and Book of the opposed Treatise which if he could not answer he might have taken warning not to have run into such snares XI He plainly and in expresse termes denyeth the Gospell and word of God to be the Gospell and word of God in that he denyeth that doctrine and Gospell and those sayings to be there which are expresly there intimating as if he had some other un written verity or Gospell which with him is the Gospell and it is not there and all in this written Gospell must be brought to that 1. Whereas the Apostle speaking of those men that must all appear before the judgement seate of Christ that every one may receive the things done in his body according to that he hath done in his body whether it be good or bad 2 Cor. 5 10. sutable to that John 5 19. and of his knowledge of the terrour of the Lord which will in that judgement be against them that would not submit to but deny the Lord that bought them and on that ground did perswade men Though his heart and spirit was manifested unto God and in beleevers verse 11. yet he preached to others also that judged evill of him and then tels them what constrained him even the love of Christ and on what ground even because we thus judge that if one dyed for all then all dyed or were dead and then affirmes it possitively with one end of his death and that he dyed for all that c. verse 14 15. and after an exposition how to take the word All when God speakes of Christ and his workes in and through Christ he saith that he by the grace of God might tast death for every man Heb. 2 9. and speaking even of unbeleevers also he saith he gave himselfe a ransome for all 2 Tim. 2.1 6. And another Apostle in an opposition between beleevers and unbeleevers saith He is the propitiation for the sins of the whole world 1 Joh. 2 2. yet this man saith that to affirme of Christ that he hath wrought a peace or reconciliation in himselfe with God for all men that it might be declared for them to beleeve and to affirme Christ dyed for all men he finds no where in the Gospell nay that is more moderate then that which followes for he goeth further page 188. It is not agreeable to the Scriptures and to preach it is not to preach the Gospell of Christ but somthing which men sure he must mean such as the Carpenter the Sonne of Mary Peter the fisher Paul the Tent-maker have added to the Gospel of Jesus Christ p. 177 he saith determinatively that this doctrin of Christ suffering for al men his phrase is persons is not the doctrin of Jesus Christ nor the subject matter of the Gospel nor is there such a thing found in the Gospell nor in any part of the word of God and then he addes rightly understood And must not that understāding be according to some unwritten Gospell to cloath this with to be adored which in its own cloathing is denied and made vile by him page 176. 2. Whereas the Gospell is glad tydings of a redemption and peace and life and so good will to be declared that in beleeving men might receive it and glad tidings and a word of truth it can be to none for whom there is nothing in truth prepared And the Gospell our Saviour so preaching John 3 16 17. and 12 47 45. commanded his disciples to preach to every creature speaking of the world of mankind as Iohn 1.3 4 5 7 9. Mat. 28.19 Mar. 16.15 and they so preached the Gospell 2 Cor. 5.19 and him the Sonne of God the Saviour of the world 1 Iohn 4 14 and many have so beleeved and confessed Iohn 4.42 He plainly denyeth all this and sayeth expresly page 133. That neither Christ nor the Apostles did so teach nor that he required them so to teach and though they declared peace to whatsoever house they came that was but ministeriall as if in ministry they told lyes page 136. nor saith he did any of the Saints so beleeve So that the written Gospell with him is no Gospell no word of God understood according to its own sayings but according to some unwritten verity of his which he calls the right understanding of it 3. Whereas the Scripture in the Gospell setteth forth God to be the Saviour of all men 1 Tim. 4.10 and that his mercies are over all his workes Psalme 145.8 9. and that it is through Christ that these mercies are extended Psalme 75.3 Iohn 1.3 4 5 9. Col. 1.18 and that these mercies are witnesses of his goodnesse Acts 14.17 and fruites of love kindnesse and mercy Mat. 5.44 48. Luke 6.32 to 36. and come to lead men to repentance Rom. 2.4 and to the Gospell that they might beleeve and when men harden their hearts and will not be brought to submit to and beleeve on him he chargeth them to hold the truth in unrighteousnesse Rom. 1.18 To be adversaries to him for his love to have rewarded him evill for good and hatred for his love Psalme 109.4.5 and that which was for their wel-fare to be turned into a trap Psalme 69.22 beside that said Psal 36.5 6 7. Yet would he have assaid to deny the enjoyment of any mercies any benefit yea as a benefit though outward by any unbeleever through Christ page 148 149. but because he is in this moderate and saith it is not cleare to him which I beleeve because he beleeveth not that for them through which it is procured and saith if he mistake in this or any other thing he is willing to be informed The Lord preserve in him and me such a heart and then wee shall not deny the sayings of Scripture XII But that he may not be said wholly and altogether to deny all the sayings of the Gospell he doth acknowledge some parts and sayings of truth and presse the same to hide and deny other parts of truth as the worke Jesus Christ worketh in men by spirituall application of his blood to deny the compleatnesse of that he hath wrought in himselfe with God for men His reconciling men to God by spirituall application of his blood to deny his reconciliation wrought with God in presenting the vertue of his blood in sacrifice offered to God his redeeming men out of the world to God to deny his purchasing men of God the eternall life given in Christ to deny the life of the world given by Christ as is seen throughout his Treatise And usuall waies of such as are witty and subtil not only in points of faith that they may the more fairely deny one for that
to all men according to his dâ—iâ—t eternall life where as the Scripture speaking of all comming before him gives us to understand it in a larger sense namely that as in his call many are by discoveries of his grace drawn in to beleeve on him and so given up to him and receive eternall life in and with him so they that refuse and rebell shall yet one day by his power given him by vertue of his ransome come before him bow to him and acknowledge him Lord before he passe the sentence on them Isay 45.22 23. Rom 14.9 10 11 12. Phil. 2.7 to 10.11 So that the same abuses as before may here be noted ☞ 1. 3. The word For 2 Cor. 5.14 15. Rom. 4.25 and 5.8 page 28 29. 2 Tim. 2.6 Mat. 20.28 and 26.28 Luke 22.20 page 49 50. This word For where it is Hee dyed for all or many for thee for us and the like The nature and force of the word For saith he is very significant It signifies interest propriety and carrieth the force of promise performance in it unto the persons concerned therein and this sense he explicateth thus They have an interest or propriety in the glory vertue power life and riches of his death yea he after puts in specialty right enjoyment In which expressed sense of his as set down page 28 29. and 49 50 There is much darknesse and un Scripture like language in it for the dying of Christ was but once in his own person as the publike man to fulfill truth and satisfie justice and it is over and past and he is not now so dying nor can dye any more Rom. 6.9 10. Rev. 1.18 Besides had he not risen and overcome death Wee had yet been in our sinner and our faith vain and perished when our bodyes dye 1 Cor. 15.17 18. Yea and however his death is exceeding precious and fruitfull yet the vertue of it for eternall life glory riches c. is in Scripture language ratherest put upon his resurrection ascension and glory with which the Father hath glorified him and his everliving to intersede Asts 13.33 34.38 39. â— Rom. 5.10 and 6.10 and 8.2 34. Heb. 7. and 8 and 9. and 10.1 Peter 10 â— Col. 1.19 and 2.3 9. But his death in the vertue of it as he is risen and is with the vertue of it gone into the holy of holyest and hath there presented before God the Father and offered himselfe by the eternall Spirit to God a ransome and spotlesse sacrifice and so fat down by vertue thereof a Mediatour so his death in the vertue of it is remaining and perpetuall Heb. 9.12 14.15 and thus it appears by his after writing page 189. he is to be understood and so if wee mind that which is generall and common to the nature of man his sense as first set down without his explication hath a truth in it that as he tooke that very nature that all mankind hath and dyed in that nature for sinnes and rose for just fication and ascended and gave himselfe a ransome to God for all and by vertue thereof is the man the Mediator between God and men so all in that nature have a speciality of interest a bove the fallen Angels and so have their lives by him Acts 17.27 28. John 6.33 And have mercy and life prepared in him and so a right to looke and come to him in the meanes that he useth John 1.4 5. And a promise that in so turning and comming in to him he will save them c. Porv. 1 22 23 24. Isay 45.22 whence they that deny him in his call and follow still on for lying vanities are said to deny him that bought them 2 Peter 2.1 To forsake their own mercies Jona 2.8 To loosse their own soules Mate 16 26. to bring upon themselves swift destruction 2 Peter 2.1 and so even such to perish for whom Christ dyed 1 Cor. 8.11 But when they are so given up and perish they have lost their interest that once was theirs and are blotted out of the Book of life and so though in agravation of their sinne it may be said stall Christ dyed that is did once dye for them but then For implyes not the remaining vertue of his death in blessed operations nor their present interest therein which they have now deprived themselves of Prov. 1.24 25. But now for his sonse as explicated by him it is very false for it is not in every place so significative for such an interest as he hath explicated that is manifest abundantly in the Scripture 1. Christ dyed for the Ephesians before Paul preached to them and yet before their receit of the Gospell they were without Christ being alians from the common wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Ephes 2.12 which had not been true if Christ his dying for them had in and by that act of dying only or in that saying For given them such an interest as Mr. Garner affirmeth from the word For. 2. But to proceed he speakes in a plain contradicting language to the Holy Ghost who saith expresly That Christ dyed for the ungodly Rom. 5.6 For the unjust 1 Peter 3.18 And yet saith again as expresly that none such hath any inheritance in the Kingdome of Christ and of God Ephes 5.5 and that such that is while such or as such shall not inherit c. 1 Cor. 6.9 10 Gal. 5.22 And that those who now doe inherit were some times such but then they did not inherit but now they are washed c. and so made meet to inherit 1 Cor. 6.11 Col. 1.12.13 The holy Ghost never fastening the inheritance and such interest on this word or bare act Christ dyed for them But on his gracious application of the vertue of his death and resurrection inabling them to beleeve and making on in Christ Iohn 1.12 so that heerin his sense appeares unsavory in such an affirmation of Christ dying for all But to come closer to him in that wherein hee would strive to wind himselfe out by saying though the word For implyes not such an interest That all have at present yet it implies that at one time or other they shall that are concerned in that word For shall have such an interest I shall therefore let the Scripture appeare 3. That not only the dying but the death of Christ in the vertue of it in his Resurrection Ascension Sacrifice offering with its prevailency with God and spirit and grace received as it is in him the publicke man a purgation fit to purge a Reconciliation to reconcile a medicine to heale a life to enlive food of life to afford eternall life to the eaters and all ready and prepared in him and set forth in the Gospell and men by Christ and his servants called thereto Prov. 9.1 2 3 4 5. Mat. 22.17 So it is affirmed ready yea and many called and invited on this
mystery he hath unvailed are not all degrees of men and all Nations and all Kindreds of people all persons had he not as good have writ plainly and said All signifies but some of all sorts of men and so have saved himselfe out of that snare of denying persons to be men But if he had so said yet the Scripture would reprove his saying where Paul was preaching Gospell and Christ risen from the dead and that God will judge the world by him and that he hath given assurance thereof to all men or offered them faith a ground to beleeve it in that he hath raised him from the dead how doth he teach us there to understand All men and All Nations see Acts 17.24 God that made the world and all things therein mind how well this suits with Psalme 8.6.10 Heb. 2.6.9 John 1.3.11 Seeing he is the Lord of Heaven and Earth c. compare this with Col. 2.3.9 He giveth to all life and breath and all things and was not all this by Christ who by vertue of his death and ransome is the Lord of all Acts 10.36 Rom. 14.9 now mind verse 26. And hath made of one blood all Nations of men for to dwell on all the face of the earth so here in respect of the nature the flesh and blood Christ took is no difference so in respect of his death as death was the wages of finne and of his resurrection and offering through which he is become Lord of all so as there is in him a door of hope and he shall be the judge so farre no difference the difference and so the mystery unvailed by the Spirit through the Apostles and not Mr. Knowles and Mr. Garner is in some further thing And all Nations of men is here all men that are in all Nations of all sorts and degrees which also is from his providence according to his purpose as saith the text mind it And hath determined the times before appointed and the bounds of their habitation and now marke the end verse 27. that they should seeke after the Lord if happily they might feel after him and find him note here his gracious end but is there any hope or possibility mind the text though he be not farre from every one of us see here how the word Vs may be stretched to the largest when All is spoken of all while used in the works of God leaves none out and that is a good ground in speaking to and of persons surviving and hearing to leave none out and so the Apostle here doth not after such a large proposition single out himselfe and those of his mind from the residue But in respect of that he had spoken in this equalizeth himselfe to them according to that Phil. 2.6 7. and so Vs is as large as all spoken to yea all at that time living as the text doth manifest verse 18. for in him wee live and move and have our being and that wee may be assured the Apostle puts in himselfe with them in the word Vs see how he applyes the saying of some of their own Poets for wee are also his ofspring c. and on this ground exhorteth to repentance by preaching Gospell and that this shall not be in vain wee have a sure word Psalme 86.9 speaking of God and his workes he saith All Nations whom thou hast made shall come and worship before thee Oh Lord c. which is true and will appear true as a Prophesie at the returne of the Jewes and Christ sitting on his Throne and as a proposition at the great and generall Judgement Isay 45.22 23. Phil. 2.10 11. So that he that will exclude the persons of men or any of them from the death of Christ and his resurrection and this fruit of the same mentioned Acts 17 24-31 and Psalme 86.9 Doth likewise as much exclude their persons or for many persons from being created and preserved by God But had Mr. Garner observed or would any man observe how the Holy Ghost gives us to understand the word All when spoken by God of his workes in and by Christ when of creation when of a restoration by and in a publike man when of Son like priviledges when the word All is in such speeches used as a proposition and when as a prophesie hee should see it in the largest extent the word in such a sentence can beare and that as a ground when his servants speake of the same it is in the largest sense that can be sutable to his servants therefore concerning me and those of my mind Mr. Garner with the approbation of Mr Knowles hath written a notorious and plain un-truth and slander page 57. In saying that by All in Isay 53.6 wee understand all persons from first to last wee have no cause so to do for in that when God speakes of his giving his Sonne to dye for All men he meanes all from first to last is a good ground for men to speak of all men in their time and to whom they speak and so for the Prophet to speak of all Israel But with this slander he hath written as false doctrine in his interpretation that All is only wee who doe enjoy peace with God whereas he meant all Israel as is evident John 8.39 as the Apostle includes unbeleeving Gentils with himselfe and stretcheth All to the utmost a servant may without limmitation Acts 17 24-31 But enough is shown before about the word All which in so many Scriptures is abused by M. Garners Reason and a forced stinted sense put in it ☞ 1. 5. The word Tast in Heb. 2.9 should tast death the naturall meaning of these words he conceives and layeth his conceit for a ground of Doctrine and truth is not his suffering of death but an effect and fruit of his suffering of Death and being crowned with glory and saith he we are to understand the words Tasting death to be a sweetning or rellishing of death a making of death tastfull savory sweet usefull and gainfull page 44. now for answer That Jesus Christ by his death and resurrection hath taken out the sting and curse of the first death so as in it selfe it is to no man a curse nor is able for ever to detain those that dye But they shall be raised and made a live again and so it is made lesse dreadfull more easie and but as passage to immortality to every man is a truth affirmed in Scripture though by Mr. Garner denyed 1 Cor. 15.21 22-54 55 56. 2 Tim. 1.10 though the choyce benefit be to Beleevers Eccles 7 1-8 1 Cor. 15.57 58. so that through the mediation of Christ and only his own personal death is made savory gainfull to them Rom. 5 8-10 Rev. 1.5 1 John 1.7 but their-through even their own dyings also 2 Cor. 4.11 to 18. Phil. 1.21 2 Cor. 1 5-9 And had the word Tast such a meaning in this Heb. 2.9 it would still confirme the truth Mr.
Garner opposeth seeing by Christ death is made more easie for all men and so as all men shall be brought out of it yet a specialty for Beleevers which overthrowes Mr. Garners drift but this being plainly set forth in other places of the Scripture and no so plainly in this word Tast wee are still to try whether Mr. Garners private sense having no other place to second it will stand or not first he prepared his way by his reasonings and they are divers 1. Hee no where finds the death of Christ no where called a tasting death but what strength is in this what if it be so called here and what if the denying of some of those for whom he dyed be so called is not that equivolent And that it is so see Mat. 16.28 with 17.16 Marke 9 1-6 Luke 9 27 32. yea and even the Jewes though they saw not the spirituall life and so minded not the spirituall death Christ spake of at that time yet understood seeing and tasting death for dying John 8.51 52. so sight or tasting was understood and that rightly by old Simeon Luke 2.26 so that there is no weight in this reason 2. Hee conceives to take Tasting Death for dying implies a needlesse repetition and much hashnesse in the words as that he suffered death that he should suffer death but there is no ground for this his conception if he could nor have seen to have read the words otherwise yet then he might have taken Death in the first place for his fore-going abasement and sufferings which in Scripture are called Deaths also 2 Cor. 1.9 and 4.10 11. and 11.13 and so have suited it with other places speaking of his abasement and sufferings that he might dye as Phil. 2.7 8. Heb. 2.14 and 10. But the words are plaine to set forth that exalted one even our Lord Jesus Christ of whose exaltation he speaketh and how farre the subjecting all to him is already fulfilled concerning himselfe And in this Heb. 2 9 two things he shewes concerning him whom by faith wee now see crowned with glory as first the end why he was abased namely That he migh suffer death he was made a little lower then the Angels verse 7. and this the same hee that is crowned with glory as verse 7. Who was made lower then the Angels for suffering death that he might suffer death and so overcome death as verse 9.14 Secondly the manner for whom and that was That by the grace of God he should tast death for every man agreeable to that 2 Cor. 5 14 15. and so the words crowned with glory and honour import not that it was so before his suffering death but referring to that said verse 7 may be read as in a parenthisis and yet truly he was much glorified in being made such a publike man and filled with might to suffer and overcome such a death and so to read the words in order Then tasting Death is not onely dying but also instructive to us in two things about his death as namely 1 Tha the only grapled with the sting curse and strength of the first death that hee and he only tasted or felt indeed 1 Cor. 15.3 4 55-52 2 Cor 5.21 Gal. 3 13. and 2. That he stayd not long in death no not so long as to see corruption of his body but soon overcame it and rose again Acts 2.29 31. But this is shown at large for All in the 12 charter of the opposed Treatise and not refuted by this opposer And so his third reason as absurdly raised is fallen Secondly for the sense it selfe of the word tast he hath given it in his own name and though he pretended at first to refuse the naturall and openly appearing sense of the words because he could not find it in another place yet he hath presumed to put his fancyed sense upon it without any allowance from this or any other place either from the word in the originall or in any translation or in any customary speech for though the Noune tast may some times signifie savoury and some times bitter yet to make tastfull it signifieth not that is another word But the verb tast so tast or tasting which may signifie feeling or savouring either sweetness or bitterness to signifie to put a tast in a thing and so to make it sweet or savoury is no wherefound and if we should so read the Scriptures wee should multiply absurdities so that in this he hath advanced his reason to force a strange sense to an evill end ☞ 1. 6. The word World is abused by him and a limmitted sense forced on it as if in such and so many places it signified the Gentils or all Nations opposed to the Jewes or rather according to his drift a few here and there a small number comparred to the rest among the Nations or Gentils opposed to a small remnant of the Jewes for so is his drift and meaning though he strive to colour it with words and so he hath abused John 1.29 page 74. John 3.16 pag. 82. John 6 51. page 101 Iohn 12 47. page 126. 2 Cor. 5.19 page 1 18. and 1 John 2.2 page 97. In which places the text it selfe beareth out a larger sense and that the answer to him about these and other places abused by him may be the briefer let thi◠be noted that the word World when it is in Gods own sayings and of his works by Christ used for the world of mankind It most usually frequently fignifieth naturall men as they come from the first Adam and bear his Image and are preserved through Christ whose light shines on them and yet they remain in their blindnesse and naturall state still and so wee are taught Iohn 1.3 to 11. verse 3. All things made by Christ verse 4 in him was life and the life was the light of men verse 5. And the light shined in darknesse and the darknesse comprehendeth it not and then more meanes used to testifie of the light to verse 9. where he is affirmed The true Light which lighteneth every man that commeth into the world and having spoken of the world of mankind sayeth verse 10. He was in the world by his light mercies and means vouchsafed from the beginning and in fulnesse of time in his bodily presence and the world was made created preserved and stored with good things by him and the world knew him not so explicating verse 4 5. and verse 11. He comes to his own he gave to a certain people of the world more meanes and came to them by his word and Orracles and put his name upon them and called them his and in fulnesse of time came in personall presence and preached by his messenger and himselfe to them and his own received him not they beleeved not one him so explicating verses 6.7 8 9. And so though a distinct part of the world yet the world still all concluded under sinne and under unbeleefe Rom.
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
nature and will and draw him God ward and for this Jesus Christ hath ascended to heaven and received spirit in the man to send forth even to the rebellious that the Lord God might dwell among them which he also doth send forth Psal 68 18. And so as in my Treatises may be seene I understand Jesus Christ makes men saveable 1. In himselfe as he is the second man the last Adam that stood in the place and undertook for the first publique man for him and all that were in him having taken the same nature and in it dyed fure for the first Adams sin or else for no mans sin and if for his sin then for all mens sin or else his sin was not al mens sin and he is in that nature risen just and hath offered up himselfe a Sacrifice for man and is now in mans nature glorified so that in him is peace righteousnesse c. So as in him as the publique man the nature of all mankind is as fully yea more abundantly saved restored and enriched with glorious salvation then it was fallen in the first Adam and this is as really in him for mankind as the fall and death of the former was 2. This salvation and life in Jesus the second publique man is as vertuous and more vertuous and powerfull in him and fuller of efficacie to make all that by grace come in to him like himselfe then the sin and death of the former to make those that by propagation come forth from him like him And both these are evident Rom. 5.12.14.18 19. 1 Cor. 15.45 46 47. 2 Cor. 3.18 And this is great salvation actuall salvation in Christ for men before it be preached or hee set forth as the propitiation Rom. 3.24 25. Heb. 2 2-4 3. He by vertue of this hee hath done and is become with God for men is now the Mediator between God and men and so procureth of God for men and extendeth towards them the preservation of the creatures for their use and space of repentance Psal 75.3 2 Pet. 3 9. which the Apostle cals Salvation and wills us so to account it 2 Pet. 3.15 The Dispensation of meanes and mercies as testimonies of his goodnesse Acts 14.17 which the Apostle saith is to lead to repentance and seeking the Lord Act. 17.26 27.30 31. Rom. 2.4 And with these means at some seasons some strift and motions of his Spirit to reprove c. Gen. 6 3. Prov. 12.23.24 And this with so much efficacy that at some or other enlightens every one in some measure that commeth into the world that was made by him Iohn 1.9.10 And by his workes manifesteth some truth in men Rom. 1.18 19. and so striveth with them But all this more openly and abundantly where he sends the Gospell which is a preaching of great salvation Heb. 2 3. wherein also is some presence of Christ by his Spirit to discover witnesse reprove draw to and apply salvation Though many breake all bands Joh. 15.26 27. 16. Mat. 28.20 Hosea 11.3 4 7. And this that they might beleeve Joh. 1 7 and be saved Joh. 5.34 And this with so much prevailency that he bringeth them in some measure to see and heare and toucheth their hearts Though divers like not the light and so willingly close their eyes and eares and harden their hearts Joh. 3.19 20 21. Act. 28.27 And all this is actuall salvation and extended that men might come in to him and partake of eternall 4. He hath eternall life and salvation to bestow on every one of them that in these his drawings come into him Joh. 17.3 Heb. 5 9. And all this was in and by Christ from the first beginning of his undertaking with God as is fore-shewne though since his comming in the flesh more manifest and in the fruits more abundant And this is meant by his making all men saveable so as those empty and undivine reasons of A purchasing only a possibility of salvation Of the ineffectualnesse of Christ his death before his acting it Of restraining the word Death to the act of his dying Of redeeming God of making salvation actuall by faith faith being neither Discoverer nor Applyer but only the receiver of what he by Spirit in the means discovers and applyes Of urging that if a potentiall wrought that should be the phrase Then no actuall as If he the God of the Valleys then not of the Mountaines are of no force and beseemed Lay-preachers better then Mr. T. W. As for the other objections of his owne framing I may leave them to his owne Answering though he might be bold There was a doore before so opened as 2 Tim. 1.10 as there was a well before Hagar saw it Genes 21.19 else not only some but all both Jewes and Gentiles before Christ came in the flesh are perished for ever But I may not slip over his Answer of his owne framed objection That if Christ Dyed not for all they want a foundation of faith To which he replyeth No. For the foundation of both our faith and obedience is not the secret but the revealed will of God which enjoynes every man to beleeve on him whom the Father hath sent c. Surely here he hath said something if he would either stand by it or make any thing of it But according to his direction wee must search to that in another place and here and there I will make the best of it that I can 1. As God is one so his will and though there be much more secret then is yet revealed yet hath he not in his word revealed any one thing for men to believe as his mind that is contrary to his will that is yet secret his sayings are all true certain c. Prov. 8.6 9. â—2 20 21. what an intimation of a heavy charge is this to the sayings of the God of truth 2. A Minister of the Gospell or a Beleever ought to meddle no farther about the will of God concerning any thing in their declaration then what by word or workes he hath revealed Deut. 29.29 to which those who are submitted when God saith his Sonne dyed for all will not conceit another secret meaning and use reasons to scare men from beliefe of his testimony 3. The foundation of Repentance faith and new obedience is not the injunction to beleeve c. But that which is to be beleeved even Jesus Christ as he is set forth in the Gospell Isay 28.16 Acts 4.10 11 12. 1 Cor. 3.11 And for whom there is not the Christ that hath dyed for their sinnes and rose for their justification there is no foundation for repentance or faith nor is there any injunction for or liberty to or hope in it for any man to repent or beleeve or to looke to Christ for salvation if where Gospell comes they doe not first beleeve that Christ dyed for their sinnes and rose for their justification 1 Cor. 15.1 4 17. so that in this grant Mr. T.W.
which I stood page 33.36 Then I began to prove by opening the question and answering it in twelve answers by plain sayings of Scripture without interpretation or glosses chapter 7. page 37.38 39. which when Mr. T. W. can doe to prove Christ dyed not for all or only for an elect company or that all he dyed for shall have eternall life or that there is a world yet in Scripture called a beleeving world that are the sinners and unjust for whom Christ dyed he may be credited else he doth nothing to purpose then I proceeded to more enlarged proofe 1. By considering Christ as the common person in the room of all mankind of whom the first was a figure chapter 8. page 40 49. 2. By considering the joynt mentioning of creation and redemption by Christ chapter 9 page 49 52. 3. By considering the constancy of the Scripture in changing the person when having mentioned the generall it mentions any speciall chap. 10. p. 53.54 4 By considering 1 Tim. 3.6 and Heb. 2.9 in the force of the words the scope and circumstances of the places chap. 11.12 p. 55 56. 5. By considering like places of Scripture speaking in like manner chap. 13. p. 66. 70. To all which M. W. hath said nothing to confute any one argument 6. By adding six arguments to satisfie such as must have reason satisfied with addition of 18. severall proofes chap. 20. page 129. to 137. with addition of more proofes chap. 21. p. 138. 143. with removeall of doubts chap. 22. now Mr. W. only pitches upon the generall expressions the sixth of the 18. proofs p. 233. Did this learned man examine my Booke well or goe about to answer me to call this my third ground and to say nothing but that which is already answered in the Booke and the least refuted by him that for answer to all I need but say read the Treatise againe and for such generall words as All men Every man the World he taketh paines to no purpose The Treatise sheweth as many significations as he but how it is taken when it is spoken by God of his great workes by and concerning his Sonne in this he hath done nothing and all he hath said is fully answered in the Treatise chap. 5 11. 12. 13. And at large in answer to Mr. Garner as for the objections I answered I never medled with them so long as I looked on them as Schoole disputes framed against Arminius by learned men who in their grounds of Religion have confessed as much as I say but when they were sent me by a Gentleman sometime as report is a Black smith no dishonour to him in the eyes of the wise in opposition to the truth I have so answered them and Mr. W. hath strengthened my answers by faulting and not confuring any one of them as he that reads may there see In which all his here now moulded objections queries and reasons are answered and again in answering the same things to Mr. R. G. on the same words in the second and third part of that Reply only I shall here hint some things as answers to some new expressions of his 1. I beleeve according to Scripture two Adams or men the first naturall the second spirituall and the sayings of Scripture as they are of things belonging to the first I understand in a naturall sense and as they are of things belonging to the second I understand in a spirituall sense and yet both in that sense the words in such sayings imports which is rightly called the litterall sense 1 Cor 15.45.48 And this in answer to Mr. W. p. 8.9 whose crosse and carnall expressions I forbeare to put to tryall 2. I never said nor writ that every child can understand such a figure as this the Pot seethes over where the subject is put for the adjunct alas many Children may take the fastened grumble on the outside as well as the pottage within for an adjunct But I said such a saying may be understood by meane Country people that know not what to call such figures yea and profitably so as the end of such a voice being to hasten the Mother to save the pottage from being lost which if shee stay to here a Clearke open the figure and being delighted in hearing how figurative the childs speech was all may be lost I apply it not But in the other figure though a part be sometimes put for the whole that excludes not the whole or else that he cals a part is the whole But that God made all Nations should be a figure put for part and that God made Israell should be the proper speech to limit and explicate I hope Mr. T. W. will not say and this for answer to his p. 13. 3. I am not willing to urge his taking men off from beleeving the resurrection of all men from the testimony of Scripture to take it on his word 1 Cor. 15. For since by man death is not that the death of all by man also the resurrection of the dead is not that as large as the former did death befall any more by the first man then were made righteous in him and he stood for and they sinned in him and shall any more be raised by the second then those whose natures he hath taken and for whom dyed and rose let Mr. W. prove that till when I prefer the text v. 22. For as in Adam all dye evenso in Christ shall all be made alive though I beleeve a more aboundant and excellent life for such as by grace are one in him 4. I am sorry for his rashnesse and bold adventure to give occasion of strength to those that would hold many Gods and have many wives and be justified by their own workes as if the word But or only or that which is as much or more were not in the Scripture for these what are not mens words and humane righteousnesse plainly excluded in our justification before God Rom. 3.20.21 27 28 9.32 10.3 Is it not plainly said there is but one God 1 Cor. 8.6 and saith he not expresly Isay 45.21 22. No God else besides me none besides me I God and none else and surely though men should love their enemies and their Brethren and their Children And I am perswaded Mr. W. would those at least where he is Minister should love him and that with true and faithfull love also and yet this is more then to love their wives only But if Mr. W. meane it of that peculiar love and fellowship that ought to be between man and wife I suppose he better knowes the law of nature the law mortall and Leviticall then so to object did not God make twaine one Hath he not forbidden to take another to vex her life Hath he not forbidden fornication Adultry c. Is there another Minister besides M. W. or any judicious among the people that will thus reason when he can shew the place in holy