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
AN VNCOVERING OF MYSTERIOVS DECEITS BY WHICH MANY ARE KEPT FROM REPENTANCE AND entring the doore of Life In a Reply to M. Garners opposition of Truth stiled Vnvailing of Mysteries With Addition of A Reply to Mr. Thomas Whitfeild his Treatise with a three-fold Title BY THOMAS MOORE JOHN 5.39 Search the Scriptures for in them yee thinke yee have eternall life and they are they which testifie of mee Saith Christ Whose sayings are all True and Right LONDON Printed in the yeare 1647. CHRISTIAN READER BEing once in conference with Mr. Robert Garner that should have been about the lawfulnesse or unlawfulnesse of Baptizing Infants I desired the foundation of all might be first discoursed concerning Jesus Christ whether hee were the Propitiation for the sins of the whole world or no which took up our time without agreement then I yeelded him to wave that And if he would either set downe 1. What the Ordinance not the forme or materials but this ordinance of Baptisme is 2. Vpon what grounds to be administred 3. To what end and then set downe his position of the unlawfulnesse of baptising the infants of the Church And I would answer him or if he required I would answer the three questions and set down my position of the lawfulnesse of baptising the infants of the Church or profest Christians But more of him in this I heard not till I met with his book in which he hath fallen on the foundation endevouring to darken it and confute with his pen what he could not with his tongue and therein hath been pleased to joyne two brethren of his own judgement and practise about Baptisme with me thinking his friends will take it that he answers one in answering the other and so confutes both when he confutes neither the men I reverence and love and esteeme gracious and in many things before my selfe but I suppose if they did believe and hold the foundation in respect of the extent of it as I doe they would not count unlawfull the baptising of such infants as by gracious providence are brought into the charge tuition of Christians to bring up for Christ as I hope all Christians take their little ones to be But far be it from me to judge my Brethren that doe or leave undone to the Lord and for the Lord in maner of using an ordinance what have I to do to judge the servants of my Lord and Master to his own master he standeth or falleth but answer I may when they call me to it only for the truth of the Gospel and the plain sayings of Christ and against that which opposeth the same and so cals Christ execrable in opinion or practise do I contend and so far should I contend against the denying baptising infants or renouncing that Baptisme then received to take another and still love those I contend with yea as brethren so farre as they exalt Christ But the opposition of the truth of Christs own words in the Gospell and the faith thereof I cannot look at as done to the Lord in any better maner then Saul thought in his conscience he was bound to do many things against the Name of Christ Therfore meeting with a book of Mr. Garners with a glorious title opposing all the way the truth of the sayings of Christ I have been notwithstanding my love and reverence of the man and his parts the more plain and rough in discovering or uncovering those Mysterious Deceits covered over with acknowledgement of some parts of truth and pretence of unvailing Mysteries which I had no sooner done but there was sent me from London a Book of one Mr. Tho. Whitfeilds some yeares since a Minister in Northampton-shire and a Lecturer as they say also at Stamford and since as himselfe saith at Yarmouth and now I suppose againe in Northampton shire nigh Rutland who pretended an examination of my Booke which either he did very sleightly or answered very unfaithfully and mistaking or flying my sayings framed other supposing to answer me in Answering Arminius To whom for all that concerneth my Book my Answers to Mr. Garner do fully answer yet I have afforded a small reply to him that he may not thinke himself sleighted nor adored only I am sorry for the sake of Ministers profest Divines that so grave a one should publish Arminianisme with such weake and unsavoury confutations after such sound and learned ones â—xiant And yet more that hee should maintaine an opinion to condemne his practice for would he from place to place stand Minister over a people not being sure Christ Dyed for them all or would he receive wages for work of such for whom he hath no certaine ground that there is a possibility of his Ministry to be profitable to them or will he baptise any for whom Christ hath not Dyed or eate the Lords Supper with such will he 〈◊〉 an uncertain and be as one that beats the aire far be it doth not this if it should be so give occasion to others to speake evill of such Ministry Baptisme and Communion Surely for those of M. Whitfeilds mind being conscionable I marvell not they run into Mr. Garners opinion and practise As for my self seeing neither of them have granted those Christian requests in my Epistle before that Book nor can oppose but by confounding what the Scripture makes distinct and running to reasonings and wresting Scripture sayings I am still more confirmed and finding the quintescence of all oppositions I have met with to bee in Mr. Garners Booke I have resolved to let this Reply be for Answer to all till I meet with those that discourse more soundly not doubting but there are that may helpe me still with better expressions in mean time I have writ this to prevent many from being discouraged and turned aside from Christ desiring the Lord to make us of one mind in him as the Truth is in Jesus And so rest Thy servant in and for Christ THOMAS MOORE AN VNCOVERING OF MYSTERIOVS DECEITS BY which many are kept from repentance and entring the doore of life THE FIRST PART THis very Distinction in considering the redemption by Jesus Christ as it is wrought effected and prepared by himself with God for men And as by Spirit hee makes it knowne and there-through draweth men to himselfe and workes it in men affirming the one perfect and before the other and larger then the other is exeeding faulted by some Advarsaries of the truth of the extent of these sayings Joh. 3.17 God sent not his Son into the world to coÌ„demn the world but that the world through him might be saved Joh. 4.42 The Christ the Saviour of the world 1 Joh. 4.14 The Father hath sent the Son the Saviour of the world Ioh. 12.47 I came not to judge the world but to save the world 1 Cor. 5.15 He dyed for All 1 Tim. 2.6 Gave himselfe a ransome for all 1 Jo. 22. And is the propitiation for the sins of the whole world This
hand of Godalive for evermore by vertue of his Sacrifice mediating for men with God his father so removing and taking away from before his face that ignorance unbeleife and rebellion of men that might justly procure the with holding all streames of mercy from them and the present giving them up to a reprobate scence and to Satan and so destroying them with his sorest judgements that still through Christ they are preserved alive patience mercies meanes and some light and motions of spirit are extended to lead them to repentance Rom. 3.10.22 and 2.4 Col. 1.18 20. Psal 75.3 And to those that through his grace are brought in by repentance and faith to Christ to take of their following evills to cleanse and purifie them to conformity with himselfe and to bring them to his inheritance 1 Iohn 1.7 Eph. 5.25 26 27. Heb. 9.14.15 but to proceed a little further and consider something in this businesse shadowed or typed in the Iewish high Priest and in a sort Priests and Levites also who was to beare the names and also the judgement of the Children of Israel upon his heart Exod. 28.29 30. To beare the iniquity of the Congregation to make an attonement for them before the Lord Yea the offerings fore offered were given them to eate before the Lord Levit. 10.17 Yea to beare the iniquity of the Sanctuary and to keep the charge of the Lord Numb 18.1.4 And to doe the service of the Tabernacle and so not the Children of Jsrael But they to beare the iniquity of the Children of Jsrael Numb 18.22 23. Now what bearing this was is to be considered Was it that the high Priest and Priests should have the sinnes of the people imputed to them and that they should be counted sinners for or in stead of the people and suffer the punishment the people should have suffered that so the people might have an escape I beleeve no such matter and yet it was thus with Jesus Christ when he was made flesh for us But sure there is another understanding of their bearing the peoples iniquity and judgement and yet nothing is therein shadowed but what in the truth of it is found in Jesus Christ our great high Priest also if translators of as great skill in the Hebrew as Mr Garner in the Greeke may be trusted they say the word to beare Lev. 10.17 is to beare or take away and that the Greek translateth it that yee should take away but whether they be credited or not doe not the word themselves give forth such a sense Num. 18.22.23 Neither must the children of Israel henceforth come nigh the Tabernacle of the congregation lest they beare sinne and dye but the Levits shall doe the service of the Tabernacle of the congregation and they shall beare their inquity It shall be a staiute for ever Now I pray what bearing of iniquity was this but a taking away of their iniquity by ministring about and ordering the holy things burning incense offering the Sacrifices c. which the people were not betrusted to doe that they might have Gods Ordinances and presence therein and mercies c. continued to them And how should the high Priest upon his heart beare the judgement of the children of Israel before the Lord continually Exod. 28.30 but in tender compassion and love to them and care for them so to minister in their behalfe c. And now is not the truth of all this found in our Lord Jesus Christ the great high Priest is not he the minister of the Sanctuary or holy things and of the true Tabernacle c. Heb. 8.2 the perfumer of his peoples prayers services Are any left to approach to God or do any thing in their own strength or name Is not all that is born of the flesh flesh John 3.6 shall not all flesh wither Isay 40.7.8 And is not Jesus Christ our high Priest full of love compassion and faithfulnesse Heb. 3.2 and 4.15 and 5.25 and is not he the Mediator between God and man 1 Tim. 2.5 and the advocate of beleevers 1 John 1.1 and is he not able to save them to the utmost that come to God by him or as in this Heb. 9.28 that looke waite for or expect him seeing he ever liveth to make intercession for them Now the Apostle treating of the high Priest-hood of Christ and mentioning types in this chapter and shewing the truth of all to be in Christ where shall we find the truth of these things typed that have been mentioned about the Scape-Goat the Priest bearing or taking away the sinnes and judgements of the people in those respects fore-mentioned if not in the 26 this 28. verses and so I charge not M. Garners sense here with falsehood but imperfection I fault him not for saying the death of Christ and his offering as it is for propitiation and ransome is heerment but for his putting in only and so limmiting it to that only where as it appeares plainly by the whole chapter here is more ment But now I will veiw his second affirmation It is not in such generall words as the world all men c. for which veiw the words againe Heb. 9.28 So Christ was once offered to beare the sinnes of many and unto them that look for him shall he appeare the second time without sinne unto salvation mind it saith he and so I pray let us it is not said he was once offered to beare the sinnes of many and he shall appear the second time to them or to those many without sinne unto salvation But unto them that looke and waite for him as a speciall culled out of the generall and is not many here then as generall a word as the world of mankind or all men Let us a little mind the word many as it is here used and see Enough is shewed in the opposed Treatise chapter 3. page 22. chapter 8. page 48. and chapter 14. page 76 if compared together that is not at all answered by him And though the word many in divers places have a twofold sense one larger and another more speciall and in such places I did not parralell it with such generall words as all men every man when spoken in the largest sense yet in some sort and respect I did and do Rom. 5.15 through the offence of one many be dead and verse 19. By one mans disobedience many were made sinners And is not many here all and every man that had being by propogation from Adam Psal 29.3 The voice of the Lord upon many waters are not the waters peoples multitudes Nations and tongues Rev. 17,15 now doth not his Kingdome rule over all Psal 103.19 and 66 7. and 119.89.91 and is not many here as generall a word as the world or all men Micah 4.3 He shall judge among many people surely whatever be in the first fruits when this is compleatly fulfilled It will as large as that in Mat. 25.32 c. and is
the sense there testified and by Mr. Garner and Mr. Knowles called our Corrupt sense But now I will note the wayes hee hath taken to overturne it and that shall serve for answer even the noting his waies which are THE THIRD PART I. TO confound things that are distinct and so to turne all into a confusion by denying the distinctions the Holy Ghost useth that so he may walke in the darke cast a mist on the Scripture and not be espied but this is shown and refuted in this Tract before though hee use it all the way II. By altering phrases and termes of expressions in the sayings he opposeth this also is already showne though it be still after done by him so that in opposing such expressions he fights with his own shaddow as he injures me in altering my exprssions III. Slandering me and others of the same faith with me setting me forth to hold that which all my Treatise he opposeth is against and that other of the discourse of the precious blood of Christ and all the distinctions maintained against his opposition is against as that I have resolved on the question that all persons ought to beleeve that all their sinnes past present and to come are pardoned so he saith page 140. surely I am not so neere to this as his many expressions in his Booke sheweth him to be I doe not beleeve that God or Christ doth so dispense pardone into the consciences of Beleevers in such termes while they are in their warfare for their faith to receive it in such an apprehension it 's crosse to that in John 13.10 and 1 John 1.7 again page 141. That I determine that all mens sinnes as they were imputed to Christ are not pardoned in Christ that is there is not pardone in Christ for them as a truth to be preached to and beleeved by all which is in very deed his own opinion but crosse to all my sayings Again page 142. That I affirme that nothing is required of any to make them partakers of remission of sinnes but only faith to beleeve the report of the Gospell and that I make faith to consist in a bare assent to the truth of the Gospell and divers other here and there in his book which any that read mine but with halfe an eye may see to be so grosly false that one may wonder that the Father of lyes should prevaile so far with such a man But no wonder that in opposing the truth he be left to walke in the same steps with those that have formerly so done nor can he say he did not mean me for he includes me all the way and so directs his reader to take it page 21 26 30 108. surely these three former waies are sinfull evill and injurious carnall weapons IV. He passeth by all that is said by me in all the quoted Scriptures to show the sense to be as the words import showing the same from the very words in the text and the coherence with the verses fore going and following and other Scriptures speaking of like things A subtill and uneven way bewrayeth conscience of weaknesse to answer though stiffnesse of will to oppose V. He pretends to hold it unsafe and unwarrantable to take all expressions in Scripture as simple undepending expressions c. and professeth to consider well there dependency page 3.32 and yet hath not done so but himselfe hath flown from that close keeping to the dependency of one word and place and thing with the other that were with it and before and after it and places speaking of the same things which is done in the Treatise he opposeth yea he hath taken dependant words as independant that he might make a private and independant interpretation of them as the word for in 2 Cor. 5.14 the word Tast Heb. 2.9 the word taketh away John 2.29 the word Love John 3.16 and divers others as shall after be evinced and who can free this from malice so intimately to charge others and from guile to goe from his own profession VI. He flies some times to the originall as if he would cleave to the text page 41 42. and in Heb. 2.9 saith that it is according to the Greek word to be translated pro omnibus non pro omni oh how may wee that are no Schollers be cheated by such great Clerks what a difference is here between all and every between all of the nature of man all mankind for that is the nature in which he was made lower then the Angels and every singular man true it is our former translation in Heb. 2.9 is all and so is the Romists translation for all and so Mr. Beza translates it pro omnibus which is put in English for all men but none of them so presumptuous to ad non pro omni nor is there any such words in the text he might have put it in a parrenthesis but greater Clerks then Mr. Garner say verrily the Greek word is in the singular number and so is most rightly and properly translated pro omni every singular man and so our last translation which Mr. Garner slanderously reproves with his own pro-omni is the word right and proper in that word every man and he is not sincere in his profession of cleaving to the text he doth not make use of it as he conceives he may colourably wrest it to his private opinion for before this page 41. 42. he informes page 16 17 18 19 20. takes words in Rom. 5.18 judgement came and the free gift came which are not in the originall at all nor in the former or latter translation nor in Bezars translation neither in Latine nor in English nor in Remists translation only some translators put them in in a different Charracter from the text some Judgement came and the free gift came some the fault and some sinne came and some good and some the benefit abounded but all give them according to their conception to supply the sense of other words and note them not to be the text but this man brings them as the text and then comments and builds on them to make good his private opinion oh how little regarded he the originall here or text in translation either But as he did this before his pretence of cleaving to the originall so after you shall find him more grosly abusing the words and sayings of the holy Ghost which of such as beleeve and receive the love of the truth are esteemed understood beleeved accepted and retained not as the words of men that may have failings and subtilties and want fulnes of truth and force but as they are indeed and in truth the word of God which effectually worketh in them that beleeve 1 Thes 2.13 and is by them kept John 14.23 24. his sayings have no wreathednesse or falsehood but being all true and right Prov. 8.7 8. and 22 21. yea the very words so to be accepted Eccls 12.10 But this man will first say his words
this Scripture in it self then mark his causion and being wrightly understood is most holy spirituall and precious but having so said he will give you a reason why they cannot be true as they are spoken then be proceeds to wrest and glâ—sâ—e them as if in themselves full of equivocation and absurdities but in his glosse which he cals the mind of God page 165. line last there is a precious truth thus dealing with the Scripture as if he were expounding and applying suffer the rudenesse of this expression Jsops fables for a wise man and a friend would hardly interpret the serious sayings of a wise prudent judicious and faithfull man so as he doth the words of the Holy Ghost and if this appear so is it not a degree of their sinne that crowned him with Thornes and then bowed the knee said hai King of the Jewes but spit upon him smote him also Mat. 27.29 30 though mockingly they adored him in the garments they had put upon him yet they led him in his own garments to be crucified verse 31. and what is it lesse to magnifie his sayings adorned with our glosses and senses framed for and put on them but to lead them in their own sense the sense which the words themselves import and wherewith they are naturally cloathed to be crucified and made to appear as vile as is in the drift of the greatest part of Mr. Garners discourse But I will note here only 2 Peter 2.1 and judge 2 Peter 2.1 There were false Prophets among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Are these the words of man or God Did Peter speak or write them according to his own imagination conception and supposall in a charitable judgement or did he speak and write them according to the inspiration and motion of the Holy Ghost If wee take them the former way wee make them the words of a man that may be failing and need helpe if wee take them the latter way as they are indeed verrily to be taken 1 Cor. 2.13 2 Tim. 3.16 2 Pet. 3.2 then wee take them as they are indeed the words of God and so full of truth and certainty and opperation in them that beleeve and so of themselves if they may be beleeved they doe instruct us in divers things 1 About the true Prophets and the false in former times in this word But there were false Prophets the true Prophets did not study or invent that which they prophesied nor speak or write by their own will but they waited attended diligently what the spirit did signifie and so speake and write as they were inspired moved by the holy Ghost 1 Pet. 1.11 12. 2 Pet. 1.20 21. and so the Apostles 1 Cor. 2.2 13. 2 Pet. 1.18 2 Tim. 3.16 But the false Prophets lifted up their own understandings and exercised their own reasons and finding as they conceived absurdities and impossibilities in what the true Prophets by inspiration had said they according to their conceptions vented their own dreames Jer. 23.26 27.30 32. 2. About the Teachers in times since the Apostles the true Teachers take heed to the words and sayings of the Gospel uttered by the Prophets Apostles 2 Pet. 1.19 2 9 Gal. 1 8 9. Ephes 2.20 and so speak according to light and grace received and faith given Rom. 12.3 even that Gospell and those words faithfully without vailing wresting or corrupting it 2 Cor. 2.17 3 12 13. 4 1 2. Tit. 1.7 8. But the false Teachers lifting up their own understandings conceit impossibilities follies absurdities in words sayings yet pretending to teach them do vaile corrupt and glosse them make them appear right to maintain that which they hold forth to 2 Cor. 2.17 and 11.3 4. 3. The doctrine that these false teachers bring is full of heresies oppinions swarving from and contrary to the truth and sayings of the Gospell Gal. 1.6 8. 4. The manner how they bring in these heresies and that is not by an open and plain rejection of the Scripture but privily as the false prophets of old came pretending the name of the Lord and thus saith the Lord so to steal away the word of the Lord from the people Jer. 23. and 29. so they pretend the words and sayings and spirit of the Apostles 2 Thes 2.2 and then pervert and wrest and mangle those words and colour them with their glosses that so they may steale the plain sayings of Christ and the sense his words import from their hearers and fasten on them their own opinions and glosses 2 Cor. 11.3 4 15. Gal. 1.7 5. Both the worke of these false teachers in venting their heresies and also the event of these heresies received which is twofold even 1. Denying the Lord that bought them here is the greatnesse of the evill a fearfull sinne to deny his right of Lordship that had so dearly purchased it Rom. 14.9 12. to deny the goodnesse of his Lordship that had brought them out of the darknesse of this world into so much light and fellowship with his people John 3.19 to deny him the truth goodnesse and righteousnesse of his sayings Ier. 8.9 to deny the motions and teachings of his spirit and grace vouchsafed Rom. 2.4 Acts 7. What so great so good a Lord that hath so bought and loved them to be adversaries to him and refuse to have him raigne over them and to reward him evill for good and hatred for his love this is marked out for the inexcusable abomminable great and fearfull sinne indeed to which is threatned the grievious curse Psal 109.2 3 4 5 to 20. Luke 19.27 2. And bring upon themselves swift destruction Is not this the just punishment of so great a sinne and are not they said by this their sinne to bring it yea to bring it swiftly upon themselves and heavy is the prophecie to some that many follow their pernicious waies by whom the way of truth is evill spoken of now say did not the Holy Ghost know whether they were bought or not and whether Christ by vertue of that purchase was their right and lawfull Lord or no and whether these did deny him or no Or where will Mr. Garner find the deceite to make it but a seeming was it in them did they but seeme to deny or was it in the Lord that he had but seemingly bought them in both is the voice of Mr. Garners writing they were not bought saith he in truth and really as though it were indeed so pa. 162. they did but deny him he saith in point of profession they did but professe themselves to be bought page 158. to 165. so that in their continuance in their profession they it seems by him thought themselves bought but then they were in an error for they were never so much beholding to him and
nature though clearly delivered as is clear 1 Joh. 3.1.2 3. with Col. 3.3 4. the sayings themselves are a light so called 2 Pet. 1.19 4 Hee saith not that the sayings or the hardnesse of the things in the sayings did lead any to erre no sure if they had become fooles in themselves and beleeved the sayings and attended on God therein they should have had as much knowledge of the things as was meet for them in due season John 8.31 32. Prov. 8 9. But they not beleeving the truth of the sayings because of some things in them beyond their conception they did wrest them to bring them to their own conception and so hurt themselves 5. Hee faith not that all men or gracious men but only such 1. As were unlearned not spiritually inlightened and taught of God and so had not the faith and feare of God ruling in their hearts John 6 44 45. 2 Cor. 2.9 15. 2. Unstable such as did not abide in that which was plainly testified in the Gospell and which also they are at some time perswaded to beleeve John 2.24 3. And did wrest all the other Scriptures to their own destruction they did not so magnifie the love of God in speaking in the Gospell with words of plainnesse and truth for them to understand but tooke his sayings as the speeches of a Barbarian and so they beleeved not the sayings in their own plain repoit for in so beleeving or speaking they had not erred Mat. 2.5 6. But they did wrest mangle adde too or take from frame absurdities raise their own consequences and then make glosses and so wrested the Scripture to their own destruction so that all this rather holdeth forth the plainnesse of the beginning of the Gospell And if it be replyed that Christ spake many things in partables Mat. 13.3 Answer is it is true he did so and yet he spake the beginning of the Gospell clearly John 3.15 19. and the partables expounded to his Disciples are now left upon record for us and so that to us can be no sufficient plea Mat. 13. and Luke 8. But though he did speak many things in parrables before his death and resurrection yet he left in charge with his Disciples to whom he promised and after his ascension did send forth his spirit to teach them all he had said to them Iohn 14.26 that what he told them in darknesse they should speak in the light and what they heard in the eare that to preach on the house tops Mat. 10.17 and is not this given as a reason that the knowledge given them is a light set on a candle-stick that they that enter in may see the light Luke 8.10 16. And have not the Apostles professed to have kept this charge to have used great plainnes of speech not to put a vail over their face 2 Cor. 3.12 13. and to have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending themselves to every mans conscience in the sight of God 2 Cor. 4.2 and to write none other thing then those to whom they writ did read 2 Cor. 1.13 and so as when they read they might understand their knowledge c. Ephes 3.4 protested before God the things they writ they did not lye Gal. 1.11 20. And shall wee be such fools then to be cheated and drawn from the beleefe of the plain sayings of the spirit in the Gospell by unbeleeving intimations of difficulty to preferre mens painted fancies farre be it VIII He runs most upon reasoning and frameth reasons to find and conclude impossibilities of truth absurdities untruths and contradictions of truth even in the plain sayings of the Holy Ghost page 25 47 111 159 and 172. And so hovers about a text to fashion it for himselfe before he dare meddle with it the particular reasons I shall deale with in answer of his senses forced on many words and his latter conclusions only note this here this is not the way of faith or of a beleever nor yet the way to faith it beseemes Hethens and Pagons for their religion and not Christians It beseems us what ever our Lord hath said to beleeve it true right and good though it be a bove the reach of our reason and not to goe reasoning and inferring and so seek to have reason first satisfied and then beleeve But to beleeve first that reason may be subdued in beleeving till when it cannot be rightly satisfied about the truth and goodnesse of divine things seeing it is naturally an enemy to God Rom. 8.6.7 and must be subdued 1 Cor. 1.18.19.20 and such as have striven to have reason first satisfied have turned from the truth John 6.29 to 66. and this is the way by which the writers of Divinity and Phylosophy dissected have denied the creation and beginning of the world the drowning of the world severall actions of Christ and the resurrection of the body after death they conceit they see so many impossibilities of truth in the sayings so many absurdities and contradictions and they pretend discoveries of mysteries in which they affirm all true so denying the whole foundation of Religion Oh reason unsubdued Oh wisdome of the flesh what an enemy art thou to God I am sorry to see a man of such eminencie so swayed by thee IX He compareth the sayings of God concerning Christ and his workes by him with the sayings of his servants touching men yea and of others also as page 63. not to equalize only the world and all men in their sayings in the largenesse of the extent which yet were too much to equall man with God but to limmit the extent of those words in the sayings of God to the extent in the sayings of men which is very evill and dishonourable to God Isay 40.12 18. and contrary to our expresse rule Heb. 2.8 1 Cor 15.27 from Psalme 8.6 with Iohn 1.2 3 12. Though Mr. Garner hath done this hiddenly X. He limmiteth generall sayings of the spirit for propositions for faith to applicatory sayings of Beleevers by the spirit in profession of faith yea and maketh those applicatory sayings in confession of faith to be the true interpretors and oppeners of the largenesse of the extent of the generall sayings for propositions for faith pages 60 61 68. And by the same way of interpretation there is as much force every way to deny that God created every man because it is said of Israel one God hath created us Mal. 2.20 that all men have sinned because it is said of Israel we have sinned and committed iniquity Dan. 9.5 and of beleevers in many things wee offend all Iames 3.2 That all must dye because it is said of Israel wee must needs dye 2 Sam. 14.14 that all shall be raised because speaking of the Jewes it is said many c. Dan. 12.2 and that all shall come to judgement because it is said in speaking to
cause to acknowledge another And in points of practice also how many have pressed Beleevers walking after and according to particular dictates and motions suddenly given in by the Spirit of grace which is very good to deny or make carelesse of the sayings of Christ in the Gospel sutable to which he hath writ his Law or mind in the hearts of Beleevers that would move on all occasions according to those sayings if they were heeded And approve of pressed speaking and teaching the things of Christ by a sudden and immediate revelation of them by the Spirit of grace to the heart which is exceeding profitable when that is indeed vouchsafed and suiting to the Prophets of old and yet this that they may deny Beleevers according to the knowledge and faith given them by comparing searching and producing Scripture to teach the things of Christ which is also profitable and sutable to the Priests and Levits of old And so to commend singing according to a gracious inspiration which is very good when so vouchsafed yet this pressed to deny singing according to grace in the heart such Psalmes as are left upon record which is also good and many such like might be instanced and when it may be to hinder the receit and to disturbe and put by the settlement and profitting of some needfull and profitable truth If it may be that way compassed Satan himselfe by his instruments will not let to acknowledge even some main truth he could move his servant to say of the Apostle and Disciples to trouble them Acts 16.17 These men are the servants of the most high God which shew unto us the way of Salvation yea that he might hold his fold still if that would have served he would confesse Christ Thou art the Sonne of God Mark 3.11 wherefore though I deal with a gracious man yea were he as gracious as he that was reproved Mat. 16.22 23. Gal. 2.14 yet while I acknowledge with him every part of truth that he acknowledgeth I must also maintain against him that part of truth which he so plainly yet in that respect subtilly denieth XIII He professeth his uprightnesse having Gods assistance Epistle Treatise pag. 201. and that he knoweth he hath the spirit of of God which will reveale spirituall things to him yea the deep things of God p. 32. and so often professeth his sense that is far fetched and forced on a text to be the mind of God and hath Mr. Knoles to affirme and confirme the same and for his uprightnesse and having the Spirit of God I would be lought to deny but in some measure acknowledge the same both in Mr. Knoles and him and desire the increase thereof both in them and my selfe But yet whether either of us be upright or have or are lead by the Spirit of God in this businesse about testifying for or against this part of the truth by him opposed must be tryed by the agreement of our sayings with the plain word of God Isay 8 20. Gal. 1.7 8 9. for to compare our selves with our selves and among our selves it is not right neither is he that commendeth himselfe approved but whom the Lord commendeth 2 Cor. 10 12 18. And he that speaketh of himselfe secketh his own glory John 7.18 and wee are willed not to be shaken in mind or trouhled neither by word or spirit or writing as if from the Apostles 2 Thes 2 2. And a Church commended for trying them which say they are Apostles and are not and finding them lyers Rev. 2.2 and it is made a marke of false teachers to speak great swelling words 2 Pet. 2.1.18 Jude 16. intruding into things they have not seen Col. 1.18 so that this boasting of having uprightnesse or the Spirit is no good way for any man to prove or determine any thing in controversie XIV Hee forceth private strained and unsound senses upon divers places of Scripture as to instance some of them in order as they are in his Book 2 Cor. 5.15 that they which live c. Here saith he the living or life mentioned is that eternall life that is in Christ Jesus and the same sense he puts upon the life of the world mentioned John 6.33 51. now marke how weakly he proves this and how unsound and forced it is saith he he dyed for all to make them a live to recover them from death and to bring them into an estate of lifeâ— by his dying for them and rising againe this saith he is the force and meaning of the words he hath in this if he had gone no farther acknowledged some part of truth though weakly and scantily and with some questionable expressions because all must once dye and after that the judgement and the end of this life here mentioned given is that they that live should live unto Christ so shall they have comfort in that judgement and this is the scope and force of the words from verses 10 11. to 14 15. But now that the life here mentioned is the eternal life which is in Christ Jesus and only had in having him 1 John 5.11 12. as he affirmeth imposing that sense on these three places page 27. that remaines to be tryed and by Scripture will appear unsound for 1. This life appeares evidently to be that which by Christ is procured and given to all men to the world of mankind as is affirmed Acts 17.2 Psalme 35.3 with John 1.3 4 5 9. and so all the mercies and meanes for the preservation of it and for the leading men to repentance during the time of it is procured by Christ his ransome given and propitiation made John 1.4 10. Col. 1.18 In whom mercy and truth are met and righteousnesse and peace have kissed in whose resurrection truth is sprung out of the earth and by whose ascension and mediation between God and men Righteousnesse flowes down from Heaven and the Earth is filled with his goodnesse Psalme 85.10 11. And as his mercies are over all his workes so is he righteous and holy in all his waies Psalme 145 yea the preservation of the life of creatures is for the good of mankind Psalme 126 and 36. 5.6 7. and this life procured for mankind is truly called life because it with all the mercies vouchsafed to it are testimonies of his goodnesse Acts 14 17. Psalme 19.1.6 Rom. 10.18 To lead to repentance Rom. 2 4 That men might seeke him Acts 17 24.27 and also while they are joyned to the living there is hope Eccles 9.4 and this life is called life and a living in opposition to death Iob 30.23 Isay 38 18 19. And it is an estate of life because of that light that proceeds from that life in Christ to inlighten them that they might seeke him John 1.4 5.9 10. Joh 33.30 Acts 17.27 28. But had not Jesus Christ made a propitiation for men if their beings had a long time continued yet by the truth and Justice of God it must have been with
not be as their Fathers A stubborn and rebellious generation c. Now if any with a brazen face would say Might here had the force of an absolute certainty the sequele in both places will prove him false for they did not all so but to come to the very Text thus by him abused Joh. 3 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Here if Might have the force of an absolute certainty the world shall certainly be eternally saved or otherwise then in and by himselfe ransomed and preserved and means used that they might repent beleeve and so be saved How is that true our Saviour saith of the same world distributed into parts verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already c. vers 19 36. Where were Mr. Knowles and Mr. Garners eyes that durst presume to force such a contradictory sonse on this place But let us see this very word Might in this Evangelist and and take the interpretation from our Saviours own mouth Joh. 5 32 33 34 There is another that beareth witnesse of mee c. now did not John beare witnesse of the light that all men through him might beleeve Joh. 1.7 And are not here many of them to whom he did beare witnesse that did not beleeve Besides our Saviour in this John 5 farther instiucting and teaching these Jewes Doth he not say expressely vers 34. These things I say that Jee might be saved behold the same word that is in Iohn 3.17 and yet doth he not say to the same Jewes Ioh. 5.40 Yee will not come to me that yee might have life Oh how contrary is the mind and exposition of Christ to the mind and exposition of Mr. Garner whose corrupt sense is of ill consequence viz. 8. The words Gave Give Send Sent Joh. 3.16 17. we are every where in Scripture speaking of this businesse saith he pag. 79. To understand therein the everlasting blessednesse and salvation of those for whom God Gave Sent c. This is so contrary to Scripture and truth that nothing need be said thereof the next verses 18 19.36 confuting it 1 Cor. 6.8 Mark 12 2.8 and Joh. 6.32 My Father giveth you the true bread from heaven And what was this lesse then that John 3.16 17. and yet they mist that everlasting blessednesse c. Iohn 6.66 ☞ 1. 9. The words Taketh away in Joh. 1.29 Taketh away the sinne of the world Here and else-where he saith the words Taketh away is Hee certainly fully freely powerfully and for ever taketh them away and this in some sense might stand but he stops not here but proceedeth and saith it signifieth a perfect powerfull absolute and compleat removeall and that for ever yea of the dominion lordship merit wages power and strength of sinne so as the one or the other shall never returne any more yea so as makes to the perfection and salvation of those from whom hee taketh them away c. pages 66 67 68. Are not here glorious and high words Are his own sinnes thus taken away thinke you what ever they may be hereafter Is he already so much freer then the Apostles were in their times Ro. 7.15.24 and 8.1 2 23. Jam. 4. ◠1 Joh. 1 7 8 9. But let the businesse be weighed in the Ballance of the Sanctuary Taketh away both in Scripture and common use of speech may be truly and rightly understood 1. Of one that hath taken sinne out of the way 2. Of one that doth it that is ordained to and able for it and will do it in all them that come to him 3. Of one that hath done it in all that have come in to him And in all these senses it is meant of Jesus Christ First For Taking out of the way We have two things to note how sinne lyeth in the way between God and men to make a separation and so to stop the passages and make it impassible either for the mercies of God to bee extended to men or for mens approach to God And these are 1. That great offence of our first Father Adam by which sinne entred into the world and death by sin so as all have sinned and in their receiving of their being from him are guilty of and defiled with and under the power of sin and so subject to Law and Death Rom. 5.12.18 19 And the truth of God necessitates his Death and his Justice necessitates his suffering the curse and till both bee done and overcome there can no mercy bee shewne to men nor is there any passage open for their approach to God The Winter abides for impassibility of the way Heb. 9.22 Now Jesus Christ as a publike man in the nature and stead of all being manifested to take away our sins and being made a curse for us and in rising Just and a Conquerour offering himselfe a sacrifice to God hath done this work fulfilled truth and satisfie Justice and so mercy and truth meet and truth is sprung out of the earth and hee hath abolished death removed out of the way that which was contrary to us opened a gate to life procured mercy to be shewed us so as the Winter is past the way passible and righteousnesse flows down from heaven 1 Joh. 3.5.6 Psal 85.10.11 2 Tim. 1.9 Cant. 2.11 Psal 136. and 145. So far are all men indebted to Jesus Christ for so taking sn out of the way that mercies are shewne them through him and a gate opened that they might enter Psal 75.3 Rom. 14.9 which might move to submit to him Though Mr. Garner by denying this teach the greatest part of men to deny the Lord that bought them 2. This Doore opened through Christ and these mercies extended testifying of him and calling to him Act. 14 17. and 17.24.28 Rom. 2.4 God being well pleased in his Son and delighting in him lookes downe from heaven upon the sons of men to see if there bee any that by all this his goodnesse extended will understand and seeke after him but alas men comming to understanding and the light of his mercies shining on them they yet abide in darknesse impenitencie and unbeliefe hardning their hearts against his mercies c. Psal 14. and 53. with Rom. 3 10.19 And this most properly is called The sinne of the world John 1.4 5-10 11. 1 Joh. 5.19 And its terrible to persist therein Psal 68.18.21 For this provokes more highly then the former so as from the love God beares to his Son it would stop all continuance of mercies and meanes and cause the shutting of the doore to repentance and life but that even this Jesus against whom they so sin doth mediate for them by vertue of his sacrifice and takes this sin also out of the way that hee procures lengthening the dayes of his patience and continuace of mercies and meanes with some strife of spirit to them 1 Tim.
he might limit the extent of truth delivered by them IV. Mystery That Manna was appropriated by God to the Jewish Nation only but this true Bread Jesus Christ hee is not limitted unto the Jewish Nation only as that Manna was but hee is sent of God to give life everlasting life unto the Nations of the Gentiles the Heathen the World p. 101 102. This he calls A glorious Mystery But sure had he understood it hee would have exprest it rightly and so I should have confessed his saying true but as he hath exprest it I know not well how to say it is truth for it s not proveably that Manna was restrained to the Jewish Nation only for a mixed multitude went up with them out of Egypt and they were not Israelites or Jewes neither by birth nor circumcision for then had they been counted the same but how to understand a mixed multitude distinct from Israel we see in comparing Exo. 12.38 Neh. 13.3 And this mixt multitude that also had of the Manna and did first loath and murmure did stir up the children of Israel to murmur Nu. 11.4.10 Egypt typing the worldly state If the fewest of all Nations be all Nations as Mr. Garner would have us understand how many Nations did then partake of Manna let him tell us next But againe that Jesus Christ was or is sent of God to give everlasting life unto the Nations of the Gentiles the Heathen the World he affirmes in his owne name as if he were God for hee hath no place of Scripture so saying for though he give life to the world yet everlasting life he neither giveth nor was sent or is appointed to give but only to those that by the heavenly call are brought in to beleeve on him who are therein chosen out of the world and from among the Nations and no Heathens then Joh. 3.16 and 6.40 and 17.2 14 yet sure there is a glorious Mystery unvailed in the Scripture shewing all that was typed or shadowed by Manna found and fulfilled in and by Christ Jesus 1. Manna was sent from Heaven corne of Heaven for which the People did neither Plow Sowe nor reap but it was prepared and freely given by God to relieve the people in a great straight Exod. 16.4 Psalme 78.24 So Iesus Christ was not of mans devising or getting but prepared and sent of God that the lost world might be saved 1 Peter 1.20 Iob 33.24 Iohn 3.16 17. 1 Iohn 4.14 And the same may be said both of the Gospell 2 Peter 1.16.20 and of that light and mercy vouchsafed through him to men Iohn 1 4 5 9. how much more of eternall life given to Beleevers 1 Iohn 5.11 12. Rom. 6.23 in with and by Iesus Christ our Lord. 2. Manna was both corporall meat in some sense to preserve the naturall life for a season that they might have time of repentance and seeking the Lord Exod. 16.35 Psalme 78.25 and in some sense it was spirituall meate being a type of Christ the bread of life Iohn 6.31 32 33. an ordinance or medium in eating whereof they might have looked up to Christ and fed on him and so shadowing the Gospell and supper of the Lord and other his ordinances more clear mediums 1 Cor. 10.1 5. And it was one instruction to live by faith and a probation whether they would or no Eezek 16.4 Deut. 8.1.2 3. even so Iesus Christ is hee that gives life light and mercy to the world that they may have space and means to repent come in to him Iohn 1.4 5-9 and 6.33 Acts 17.24 28. Col. 1.17 And he it is that hath given and giveth his Gospell the supper and other ordinances as spirituall meat and mediums in eating whereof men beleeving might even feed on him 1 Cor. 10.14.15 16 17. And he himselfe is that bread of life which whosoever feedeth on shall live for ever Iohn 6.48 49 50 58 And as all his Gospell ordinances and mercies instruct to so he himselfe leadeth those that feed on him to live by faith Gal. 2.20 And the teaching tender and offer of him is a probation of men Iohn 3 18 19 20. all this cleare in and by Christ 3. Manna was a healthfull and sufficient food spirituall meat for them all all Israel and the mixt multitude and common for them so as their naturall lives were preserved by it and they might have received instruction by it in eating it to have looked to Christ that was to come and learned to live by faith Exod. 16.4.18.35 Num. 11.4 8. Neh. 9 20. Devt 8.1 2 3 16. And yet with those that in eating this corporall and spirituall meat did not receive instruction to look to Christ and live by faith God was not wel pleased but they perished 1 Cor. 10 1-10 even so Jesus Christ is the saviour of All men 1 Tim. 4 10. and a sufficient Saviour for the World John 3.17 John 4.14 and he hath a common salvation Jude 3. His light mercy extendeth to all to preserve their naturall life and lead to repentance John 1.4 5 9. and 6.33 Rom. 4.2 His Gospell to be preached to all Marke 16.15 and that and his Ordinances spirituall meat for all that come out of Aegyptian darknesse to the acknowledgemēt of the Gospel that in eating such spirituall meat they might come to Christ and feed on him which those that in eating spirituall meat doe not God is not wel pleased with them Iudg. 3.4 5. 1 Cor. 10.1 11. but to all that come in by faith to feed on him he giveth eternall life John 6. 4. Manna was ground in a Mill or beaten in a morter and then Baked fryed or sodden and so was their meat to eate Ex. 16.23 Numb 11.8 So Jesus Christ suffered and dyed for our sinnes and rose for our justification and by the eternall Spirit offered up himselfe a spotlesse Sacrifice to God and by vertue of all this and nothing lesse then this is he the bread of life Iohn 6.48 62 63. and giveth life to the world Iohn 6.33 and eternall life to those that in beleeving feed on him Iohn 6.47 5. Manna fell and came down in and with the dew of Heaven Exod. 16.14 13. Numb 11.9 Even so Christ was freely given in the love of God Iohn 3.16 and all mercies extended through him are fruits of his grace Rom. 4.2 But he himselfe is made known and given to men in and with the Gospell 1 Peter 1.21 25. that is dew Deut. 32.2 3. and by the Spirit that is heavenly Dew Iohn 15 26. 1 Iohn 5 6. Isay 44.3 4. much more might be said as How Manna was gathered on the six daies and not on the Sabbath so Christ and his Gospell to be imbraced in this life or else he will not be found after and how that as Manna was sweet to the tast so Christ and his Gospell but I forbeare either further similitudes or dissimillitudes others have by the Scripture shewn them
the hands of an Executor given to many to be given unto them when upon the publishing the Will they come in to the Executor and acknowledge the benefactor which if they refuse when so made known and tendered the refusers may be refused And so this Redemption life and justification is in Christ as in the giver some fruits whereof he extendeth to all men in preservation of creatures for them and their lives and giving meanes that they might know seek and receive the thing it selfe Psal 75.3 and 36.6 7. Acts 14.17 and 17.26 27 30 31. John 1 4 5 7 10 11. But the choyce fruites and the Redemption life and justification it selfe that is eternall he according to the Fathers appointment giveth to those that beleeve on him Iohn 17.2 and 6.40 and 1.12.12.33 But now this Redemption is in us not as such a manner of gift and in such a giver but as a gift in this gift first and then with and through this gift 2 Tim. 1.9 Rom. 8.32 and 7.25 and 8.1 2. And from the gift of this giver Jesus Christ Iohn 1 12. and 17.2 Ephes 5.14 Rev. 2.10 it is in us as a receit that wee have received of in with and through Jesus Christ in the receit of him Iohn 1 12 16. Acts 26.18 Rom. 1.5 and 5.11 1 Cor. 15.1 Gal. 4.5 Col. 2.6 7. This Redemption life and justification is in Christ Jesus before men either know it or beleeve in him so whether men beleeve in him or no set forth that men might beleeve Rom. 3.24 25. Iohn 1.4 5.7 1 Iohn 5.11 12. neither doth any mans beleeving make it the more in him nor any mans unbelefe make it the lesse in him who is alwaies and for ever the same 2 Tim. 2.10 11 12.13 Heb. 13.8 But now whatever all men or any man as they are in the nature Christ tooke and wrought Redemption in have by the gift and preparation of of God in Christ yet have they no enjoyment in themselves of the same no not before God or in Gods account till by grace they be brought to beleeve in Christ when there is not an imaginary change or a bare manifestation but are all change wrought in them Tit 3 4 5 6 7. a new birth John 3.5 1 Peter 1.23 a reall translation and change not in Christ but in them from the power of Satan and darknesse unto God and the Kingdome of Christ Acts 26.18 Col. 1.23 from children of wrath to be children of God Ephes 2.1 22. from darknesse to light 1 Peter 2.9 from death to life 1 Iohn 2.14 15 yea from being not his peculiar people nor so beloved to be his peculiar people and so beloved Rom. 9.25 26. And is not here a great difference between the same redemption as it is in Christ for men and as it is in and upon men or can such teachers of Israel be ignorant of these things or are they not willing to yeeld Jesus Christ the preheminence in all things as the Father willeth or if in other things will they needs deny it him in the largest of the Redemption that is in him But enough hath been said to this But that I must follow him in the veiw of the Scriptures abused by him Rom. 3.24 and 4.24 25. his abuse of these and the truth is cleared before Rom. 5.18 is quoted by me for the atonement made in and by Christ for men and Rom. 5.1 6 10 11. is for the same received which he in quoting and answering obscures and answers darkly like a man a fraid of the light in the text for what if the Apostle speaking of the receit of the atonement and justification speaketh of the receivers doth that prove there is no atonement made by Jesus Christ nor Justification in him for any more then had then received or that there was no atonement or justification in Christ for them before they receive it or had they received it from eternity Consider the text when Jesus Christ made the atonement they were without strength ungodly verse 6. sinners verse 8. enemies verse 10. But when the atonement was received by them sure they were friends and Saints c. as Scripture affirmeth besides it is not affirmed of them that beleeved verse 1. they had now received By Christ the atonement verse 11. and was not that by faith Rom. 4 22 23 24. and 5.1 John 1.12 and how could they receive the atonement if the atonement was not made compleat in Christ before how or could they truly say they received it yea that they have now received if they had it from eternity in themselves So that all the way the atonement received is held forth and yet as plainly the same atonement held forth and the foundation laid for such also as yet had it not that they might be brought in to beleeve and so receive the same and these receives propounded as an incouragement to them as in 1 Tim. 1.11 to 16. the Apostle first mentioning the Gospell verse 11. and then shewing what a great sinner he was and yet received mercy verse 12 13 14 he then layeth the foundation for others and that in generall and at large verse 15. and then affirmeth the mercy shown him was for an example or pattern of encouragement to them that should after beleeve c. verse 16. even so here in this Rom. 5. having shewn the rich grace received in such beleeving as in which the atonement is received verse 1 5 11 he both laieth and explicateth the foundation and sets it forth even for such also as had not received it and so verse 6. though he saith when we were without strength yet he speakes not there so applicatively Christ dyed for us much lesse as Mr. Garner would have it for us who have received the atonement and enjoy it in our selves for such if such before his death he needed not to have dyed But he speaketh indifferently and undeterminarly in generall and at large and that truly Christ dyed for the ungodly verse 6. and then his explication is sutable in which he setteth forth the disease as generall and opposeth the remmedy to it as generall verse 12. yea surpassing the disease and then he comes to distinguish between the remmedy and the receit of the remmedy verse 17. for if there be not grace and the gift of grace before receit there can be no receit and the Apostle saith not that all for whom there is grace and such a gift of grace prepared but all that receive the same shall raigne in life c. and then the Apostle gives a ground of all he had said in this businesse verse 18 19. in which the extent of the foundation and distinction between it and the receit or the truth of it before receit and the effecacy in receit is held forth in verse 18. read it in what translation you will and take the text only and forbeare the words added by translators to supply the
sense though it 's true enough according to the sense in verse 12. to take them in and it is thus likewise then so Bâ—za and our former translation or therefore so the Romists and our latter translation As by the offence of one or one offence unto or one all men to condemnation even so by the righteousnesse of one or one righteousnesse to justification of life Three things are here to be noted about both condemnation and justification and so in one 1. Note by what condemnation came in and that is exprest to be by the offence of one one Adam a publick man the first publicke man or the one offence which containes all from the receit of the Serpents suggestions to Adams conviction of that one man and this expresse verse 12 15 16 17 18. 2. Note how this faultinesse and condemnation came on the individuals and that both here and elsewhere in the Scripture is shewn to be not in the first place as they are individuals and particular persons but in regard of their nature and as they were in that publick man in whom they were all made righteous Ecclâ— 7.29 who was to stand or fall for himselfe and all that were to come of him and so in his sinning all sinned and in his conviction all were convicted and death comming upon him came upon all and this without the personall knowledge will motion or act of any of the individuals that were to come from him and yet so neerly really virtually and effectually that none can come forth by propogation from him partaking of his nature but they partake of this sinne and misery verse 12 14 17. 3. Note on how many of mankind how many that came by propogation from him or that were to come or were included in that nature this sinne and death passed or were condemned in that condemnation so as it did so reach to them that in partaking of that nature they necessarily feell it and that is expresse all men verse 12 18. Now for the dissimilitude between a naturall and spirituall man and the excellency of the spirituall above the naturall it is else-where shewn 1 Cor. 15. and for the superaboundding grace in the righteousnesse of the Lord the quickning spirit above the offence and this condemnation it is mentioned verses 16 17. so that in this 18. verse 1 for justification we are to note 1. By what it came in and that is expresse by the rightousnes of one even one man the second or last publick man the Lord Jesus Christ or by one righteousnes which contains all that whole obedience from taking our nature suffering dying to his resurrection sacrifice offering to God of that one man v. 15.18 2. Note how this justification was one or unto the life of men and that was not first on the individuals as they are individuals and particular persons but in regard of their nature the second publick man had taken and so did undertake for that nature and so for the first Adam who was but one though both male and female publick man when this businesse was at first undertaken and so for all that issued or were to issue out by propogation from that first man he undertooke And so the justification or restoration of life came on or reached to or was for them in the publick man in whose person in regard of the nature taken and cause undertaken in whose dying for them all dyed 2 Cor. 5.14 this justification of them was of their nature for them in the publick man and so without their personall knowledge will motion or act and yet so verrily really virtually effectually as that al shal partake of some fruites thereof that are found in that nature and none can by a new birth be brought into him partake of his divine nature but they necessarily therein partake of the choice fruits v. 16 17. 3. Note for how many or unto how many of mankind this justification in the publick man is and for whom this life is and to whom it so reacheth that in comming in to Christ they shall partake of it and that is expresly said all men verse 18. this affirmed with a word explicating comparing and confirming the same yea making the first proposition the ground and patterne measure and way of understanding the second proposition in all the three former particulars noted even so by the righteousnesse of one unto all men to justification of life Thus is the foundation said explicated v. 18. and then in v. 19. he brings in with it the manner of the receit in which the distinction For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Is not this now apparently brought in first as a proofe of the former that all sintned fell in the first publick man in that all that partake of thanature are sinners secondly as one explication that as all sinned in the sin of the publick man so by comming to have being from him such the power of that disobedience of his that they are conceived and borne in sinne made sinners in their own particular persons in their partaking of that nature by comming forth from him And thirdly these are many that is all virtually in him which are many and personally in themselves all that have being from him which are many also and is not here a distinction intimated in the change of the phrase between sinners on whom condemnation came in a publick man and sinners so made in their own persons so under condemnation personally and is not this proposition set for explication of the following proposition so by the obedience c. as a proofe of the truth and effectualnesse of the Justification in Christ for all men in that all men in that all that come into him are made righteous and also an explication that as Justification is effected for all in the publick man so by a new birth being made one in him they in their own particuler persons are made righteous in and through him and also it pointeth out these to be many also even as virtually all mankind were made righteous in him which are many so all that through grace are brought to have being in him those and only those are made partakers of this justification in themselves before God and so are made righteous in their own persons in and through him and these are many also And yet because men were first made righteous in Adam and fallen in him before recovery and Justification was wrought for them in Christ and because men have a first birth in comming forth of Adam and bearing his Image before they have their new birth and come into CHRIST and partake of his righteousnesse and because all that are come forth from Adam have therein been made finners and also come forth from Adam yea even of them that after may yet are not come into Christ and so not