denyall of Christ come in the flesh and of the truth of the Apostles record and testimony Rom. 16.25 26. or whether he meanes that which was hid and is made known but hath a depth of excellency in it beyond conception and then he usurpes the office of the Holy Ghost 1 Cor. 2.9 10-15 or whether he mean it of that which is manifested and made Known but vailed so with superstitions false glosses and interpretations that till confuted men cannot rightly see that which is This is the fairest and best sense to take him in and thus I conceive his meaning to be though herein he wrong and rob others of their due and arrogate to himselfe boasting of other mens line 2. It might be demanded which of or how many of the Mysteries he meaneth seeing he pretends unvailing mysteries for the Scripture and Spirit therein speaking of this glorious life and blessednesse in and by Christ cals it the mystery Rom. 16.25 Ephes 3.3 4 9. Col. 1 26 27. The mystery of God Col. 2 2. the mystery of Christ Col. 4.3 the mystery of the faith 1 Tim. 3.9 the mystery of godlinesse verse 16 the mystery of his will Ephes 1.9 the mystery of the Kingdome Marke 4.11 yea the wisdome of God in a mystery 1 Cor. 2.7 So that as God and Christ is on so the mystery is one which I say not to fault his saying mysteries for which some destinctions he may so say rightly Mat. 13.11 but then he should not have cryed down distinctions as divisions and separation when he must be driven to use them and shall not be so charged for the same that he cals unvailing mysteries he cals the truth unvailed and I will take him every way in the best and most favourable sense for the truth or this life and blessednesse in Christ the wisdome of God and the power of God may be considered as it was ordained and prepared of God in Christ and so was in him perfect even Propitiation wisdome righteousnesse sanctification redemption everlasting Covenant inheritance Kingdome glory union and fellowship with God and eternall life all was prepared by God in Christ 1 Peter 1.20 and in Christ Iohn 1.4 and was with the Father 1 Iohn 1.1 2. though hid with God in Christ Col. 3.3 And also it may be considered according to the severall degrees of Gods revealing and giving and so Jesus Christ the Propitiation in the very nature of man to take away sinne abollish death and overthrow the works of the Devill that so such as beleeve in him might have life and the reside reserved to judgement this was made known in some measure and beleeved also before any difference was between Jew and Gentile 1 Iohn 3.5 6. Gal 3.15 Jude 14 15. Heb. 11 2 7. So that I conceive he means not this discovery Again God made known to Abraham the Gospell more fully and so made known to him that Christ should come of him That in him all Nations should be blessed revealed to him the everlasting Covenant for the spirituall seed the multiplicity union and stability of the same seed and their certainty of enjoying the inheritance and made that Covenant fore confirmed in Christ with Abraham for all the spirituall seed which yet made no difference between Jewes and Gentils according to the flâ—sh Gen. 12.3 and 15.5.6 and 17 1-8 and 22.17 Gal. 3.8 9.16.29 but I will not charge it on him to mean it of this discovery Again that Christ should suffer and overcome and see his seed and of the travell of his soule and that he should be Gods salvation and shew forth judgement to the Gentils and that God would make a new Testamentall Covenant with his People and power out his Spirit on all flesh was still further revealed to and by the Prophet Isay 53. and 42.19 6. and 49 6 Jer. 31. Joel 2. Neither did this put the difference between Jewes and Gentils Yet I cannot though faine I would cleare him from intending it of this discovery but I passe it yet as also the shewing what made the difference and wherein it was of that in fit place But all this while the manner of his comming his Birth exile returne manner of life his preaching with the manner of all his sufferings death buriall and resurrection ascension offering Sacrifice exaltation and filling in our nature with the powring out of the Spirit and giving the precious promises of the new Testament though fore mentioned by the Prophets yet not clearly but as a thing still hid with God till it come to be fulfilled and acted by Iesus Christ our Lord the Holy Ghost also bearing witnesse of him and then and so was this mystery unvailed Luke 24 44-48 Rom. 1.15 and 16.25 26. 2 Tim 1.10 And the Apostles were the first makers known and revealers of this Mystery so as Mr. Garner cannot be the unvailer in this sense nor I suppose doth he so mean though of these things I suppose he meanes for to them one head of his mysteries are belonging And yet further the Gentils free participation of the benefit of al these things by the Gospel and so to be fellow heirs and of the same body and to have fellowship in all the priviledges of Israel without Circumcision or any outward observance to under them to the Iewes and to make them of the Iewish Nation this also was not clear but a hidden thing till performed by Christ and testified by his Spirit and so it was manifest to the Apostles who were the first declarers and makers of it known Acts 10. and 11. Col. 1.23.26 27. Ephes 3 4 5 6 7. And in this sense Master Garner cannot be the unvailer nor I beleeve will say he is though of this and the former he must needs be understood to mean by Mysteries For the glory of Beleevers estate at the appearing of Christ though revealed that it shall be and they shall be like Christ yet how glorious and what that same is is a thing that is still hid in God with Christ and will not be manifested till he doe come again in glory and appear visibly Col. 3 3 4. 1 Iohn 3.2 and I hope M. Garner would have none to count him the unvailer of this 3. It might be questioned what he means by Vnvailing whether the manifestation and evidencing that it might appreare but that is the worke of God in and by Christ effecting and the Spirits testifying as is shown or the first making known publishing and witnessing but this was the businesse of the Apostles and first witnesses who had the whole Gospell immediatly from Christ his own person as is shown or whether he mean only the blowing away of some mists and removing some darknesse cast on by mens deceits interpretations and glosses this is the most charitable sense to understand him in though in this sense he is not an unvailer but a gleaner out of those that have done it yet in this sense I understand him
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
when they turned aside they came neerer to truth and had before been seeming servants to him who by this mans doctrine was but a seeming Lord to them whose heart trembles not at this But he will helpe it with comparing it with the Epistle of Iude let that therefore be also veiwed doth not Iude mind them of the faith of the common salvation and tels them of some that turned not a seeming or shew but the grace of our God into wontonnesse and denying the only Lord God and our Lord Jesus Christ Iude 2 3 4 doth he not professe for their admonition even therefore to put them in remembrance though they once knew this how that the Lord having saved the people out of the land of Aegypt afterwards destroyed those that beleeved not Jude 5. Doth not Jâ—â—â— here point the Christians to the remembrance of Gods dearing with Israel of old as Peter about their Teachers to the Prophets of old And was not this deliverance out of Aegypt a â—ipe of Gods now bringing men out of the darknesse and fellowship of the world to fellowship with his people which is somthing above that Mr. Garner opposeth and is not that deliverance called a redeeming them Deu. 15.15 and. 25.8 and 24.18 and buying them Peu 32.6 16. a saving Psal 109.8 15. so that here were a people redeemed bought saved yet many of them for their unbeleef afterwards destroyed and this writ for our admonition who is that which is so bold to give the holy Ghost the lye say they were not really redeemed bought saved but only seemingly so they perished really in the first overthrow but seemingly afterward now that men were once alive in Adam fell truly into the power of the first death but are in no sort truly made alive by Jesus so cannot be twise dead indeed but once really and the other is seemingly How thinkes any they shall perish in a second death for denying a seeming Lord a seeming redemption forsaking a seeming life in a seeming profession who like M. Garner to paint out these things in fine words yea in his conceit he hath so coloured and garnished these texts with his device that every understanding Reader shall see no other but take this his forgery to be as he professeth it to be even the mind of God not only in this but in many other Scriptures as he saith page 163. so that where the holy Ghost speaks not of mans goodnesse or works in purging or sanctifying themselves but of his own goodnes in the gift of his Son and of his Sons blood in the vertue thereof that had made a purgation for them prevailed for means to work purgation in them and sent his gracious spirit in the meanes with some prevailing effecacies to set forth the greatnesse of their sinne and the justnesse of their judgement like that Ezek. 24 23. that slight such grace despite such a spirit and ill require such goodnesse 2 Peter 1.9 Heb. 10.29 30. all this gracious workes of Father Sonne and holy Spirit he conceives must be taken for counterfeits and seemings also and who will be charged with hypocrisie here so that the evill of men in departing from the faith is their departure from hipocrysie whereas the Holy Ghost chargeth them with hypocrysie in their wayes when they are departed 1 Tim. 4.1 2 3 4 now he that dares thus deal with the Scripture pretend the originall put words for text that are none make seemings of truth and adde too and change the sayings of the Holy Ghost and call his own sayings the mind of God what error may not he this way bring in if beleeved But who that is wise will credit him that so dealeth with the Scripture VII I might note his intimation of difficultie in the plain sayings of the Gospell page 47.77 which when they speak of the foundation and first beginning of the Gospell are all plain and easie as they are now set forth as the Holy Ghost justifieth Pro. 8.6 7 8 Heare for I will speake of excellent things and the opening of my lips right things for my mouth shall speak truth and wickednesse abomination to my lips all the words of my mouth in righteousnesse nothing froward or perverse in them they are all plain to him that understandeth and wright to them that find knowledge and chapter 22.20 21. Have not I written to thee excellent things in counsell knowledge note the end that I might make thee know the certainty of the words of truth and that thou mights answer the words of truth to them that send to thee Surely had Mr. Garner beleeved this testimony he would not have conceited so many impossibilities of truth and absurdities in the plain sayings of Scripture and under pretense of difficulties have so wrested altered and added to them to make them right to his seeming but it may be he will deny all this and say he hath denied no truth though he have often but onely sound out fitter words to expresse it but for that note Eccles 12.10 The Preacher sought to find out acceptable words note here words acceptable and pleasing to God and profitable and safe for men to vent and receive the mind of God in and what are they marke and that which was written up ight words of truth Where is he that can find us out more acceptable words to tell us the mind of God in or that will plead difficultie in his words in the beginning of the Gospell that he may help us with plainer words to give the sense wil such a one reply that in 2 Pet. 3 16. many things hard to be understood which they that are unlearned unstable wrest as they do all the other Scriptures to their own destruction Let such a one again mind this very place whithout colouring or wresting or glossing he may see 1. That the spirit by Peter speakes not here by things of the beginning of the Gospell of Christ neither what Christ hath compleated in his own body for men not what by spirituall opperation he workes and dispenseth heere in beleeving men But of the second comming of Christ to restore all things and so of the new Heaven and new Earth of which things Paul writ to these Hebrewes Heb. 2.5 8. and 12.26 27 28. and so in all his other Epistles in one place or other 2. That he speaketh not of all or any whole Epistle of Paul but only of some of his sayings about these things the comming and Kingdome of Christ c. and of these things he saith not all but as some Translators many some certain things are hard to be understood 3. That he saith not that the manner of his writing nor that the sayings but some things in those sayings are hard to be understood now this is commonly known a saying may be plain and easily understood what is said and yet somthing spoken in that saying above our knowledge especially in promises of this
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
have abode in that glory Ioh. 12.24 But in this his glory and glorious perfection abiding and not laying it aside and becomming lower he could not be for mankind that was fallen into sinne and under death a perfect JESUS a perfect Propitiation peace righteousnesse and perfect Lord Saviour and helper of mankinde which he must certainly bee or else he cannot be the author of eternall salvation That he might be perfect then in regard of us it was necessary that he be made flesh in our very nature that so the nature that sinneth might suffer John 1.14 Rom. 8.3 yea in our nature as fallen and so submitted to infirmities and mortallity even to the flesh and blood that he might dye Heb. 2.14 And that hee be in this our nature subjected to infirmities as a publike maâ— and surely in the same obligation with us and so under the Law under which wee were fallen That so our debt may be his and he be found under the guilt of our sinnes Gal. 4.4.5 And being thus found as a surety a servant and under the Law for us that God the Father passe by us and call him to an account for our debt and charge him with our sinnes Isay 53.6.2 Cor. 5.19 And he must own this charge and imputation and confesse also Heb 10.5 9. Psal 40 7.12 And that our sinnes being charged on him and he accepting the charge he also undergoe the sentence and so dyed for our sinnes for without shedding of blood there is no remission of sinnes 1 Pet 2.24 and 3 18. Heb 9 22. And yet that he may be perfect for us it is necessary that he rise from the dead acquit of all our sinne and a victory over our death that as mercy and truth are met and righteousnesse and peace doe kisse in his Death So truth may spring out of the earth in his resurrection for our justification Psal 85.10 11. Rom 4 25. For if Christ be not raised our faith is vain we are yet in our sinnes 1 Cor. 15.17 And now he is so risen yet there is still more to be done by him necessary that he might be a perfect Saviour namely That by the eternall spirit he ascend into the highest Heaven even the holy of holiest and there appeare before God for us and present at the propitiatory or mercy seat and bosome of the Father the vertue of his blood shed He being now risen and so offer to him his own risen and holy body a spotlesse sacrifice a price a ransome for those for whom he dyed that so thereby he may obtain and procure of his Father 1. A right of Lordship over us all 1. That wee may be his by purchase and he have the power and authority over us to dispose of us and judge us 1 Tim. 2.6 Rom. 14.9 2. Eternall redemption of our nature in himself as the publick man and for men and receive eternall life in our nature in the man and for men that he may have it to bestow Heb. 9.12 14. 1 John 5.11 3. The use of meanes and sending forth of his Spirit in that meanes whereby men might be enlightned in some knowledge of his goodnesse and have some participation of his mercyes that they might thereby be admonished and reproved and instructed to repentance and seeking of him and so come in to him for life Psal 68.18 John 1.4 5 9 Act. 14.17 and 17 26 27 30 31. Rom. 2.4 Iohn 1.7 and 20.31 for as wee in our particular persons as individualls could not have partaked of the misery we fell in too in the fall of the first publick man had their been no medium by propogation for encrease to come forth of him so neither could any of mankinde in any of their particular persons partake of that blessed restoration and eternall life obtained and received in the nature of and for mankind in and by the second publick man if there be no Spirituall medium to call and regenerate men that they may come into him But he having gon through and done all first mentioned and now obtained all this latter mentioned he is made perfect and become perfect and so as it is said of him Luke 24.26 46. ought not Christ to have suffered these things and to enter into his glory thus it is writen and thus it behooved Christ to suffer and to rise from the dead the third day and that repentance and remission of sinns should be preached in his name among all nations so it is said even of God the Father Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many sonns unto glory to make the Captaine of their salvation perfect through sufferings suitable to which it is said of Christ himself Heb 5.8 Though he was a sonne yet learned he Obedience by the things which he suffered as I understand he tooke occasion to shew forth obedience by the things which he suffered and so was made perfect yea perfect in the highest degree of perfection though not while he was suffering yet by and through sufferings not in one thing only suffered but the things which hee suffered his sufferings for had he not had our nature subjected to humane infirmities and that made under the law for us he could not have dyed for us and then truth and mercy could not have mett righteousnesse and peace could not have kissed on our behalfe Heb. 2.14 Psal 85.10 And had he not dyed for our sinns he could not have risen Just on our behalfe and for our Justification and so truth could not have sprung out of the earth that we might participate Rom. 4 25. Psal 85.11 and had he nor so risen for our Iustification he could not have ascended into the Heavens to present the vertue of his blood and offer himself a sacrifice a price and ransom to God for us he had not then had wherewith to prevaile with God to take sinne out of the way with all that was contrary to us that mercy might be shewne and righteousnesse looke downe from Heaven on us Heb. 1.3 Col. 2.14 15. to purchase us into his dispose Rom. 149. To obtain eternall redemption and receive eternall life in our nature for men that he might have it to bestow Heb. 9.12 to procure meanes and spirit to be sent to call and draw us Iohn 16.7 Psal 68.18 nor had he had wherewith by spirit to take sinne out of our conscience and to purge our nature Heb. 9.14 for which cause he had his body given him and hath done the will of the Father Heb. 10.5 10 and so through suffering in our nature for us and in the same nature raised presenting the nature of his sufferings and offering himselfe a sacrifice unto God he is made perfect or become perfect A perfect Saviour Propitiation righteousnesse A Lord able to save and able to destroy and here is our businesse sure distinct and here is a reconciliation and salvation in our nature dispensable
dispense then he speakes untruly for though by and through be true and good words and included yet in him is the most proper tearme when wee speak of that in himselfe and so used by the Holy Ghost Iohn 1.4 1 Iohn 5.11 Rom. 3.24 Col. 1.19 and 2.3 9. But if he grant a redemption and life in this sense he overthroweth all he hath hitherto said if he deny it he denies the foundation laid by God in Sion to be such a foundation as may be for any that are not yet come in in the call of them a foundation for and of repentance faith c. or for any so coÌ„ming in to be built upon denieth him to be a dore of life for any not yet entered and the true Vine or Olive tree for any yet to be grafted in that are not in him already and so taketh away the key of knowledge from men and shuts the dore of life against them but if he mean it of the vertue and power of this redemption life in Christ in the fruites thereof inâ—dened to men as the preservation of their lives and mercies vouchsafed to lead to repentance Iohn 4.5 9. Act. 14 17. 17.26 27 Ro. 4.2 Then he saith right It 's most proper to say By or through for many enjoying these yet have not himselfe and so have not justification c. Iohn 1.5 9 10 11. But this sense holds not with his businesse nor after saying so that his meaning is of the redemption justification and salvation in Christ and which he is as it is given in or as he entereth and possesseth the hearts of such as in appearance of his grace are reconciled to God and so in abled to beleeve in him And this being his meaning his saying that IN doth properly signifie by and through doth give cause of suspition of ignorance and of errour First of Ignorance for this redemption Justification c. is not received in the receit of some discoveries or opperations only but in receit of himselfe The Scripture beareth witnesse of him and that which is in him Iohn 5.39 and so doth the holy Spirit also Iohn 15.26 1 Iohn 5.6 10. and the faith of the Spirits working looketh on him Zach. 12.10 Phil. 3.7 8 9. Beleeveth on him Iohn 3.36 and so receiveth him Iohn 1.12 and he even he himselfe is the Beleevers righteousnesse Jer. 23.6 and life Col. 3.4 made of God unto them whom he hath made in him wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 and so as life is in him and he is life and they that have him have life 1 Iohn 5.12 So beleevers have their life in him and in the very having of him Ephes 1.7 11. whence their whole confidence and rejoycing is in Christ Jesus Phil. 3.3 whence though by and through in this sense be true good and proper also yet in Christ is as proper yea more proper of the two Secondly of errour for in receit of this redemption besides the faith and hope in him which it effecteth it doth worke in the beleever in all his faculties powers and members melting and softening the heart renewing the disposition and conversation and so redeemeth and saveth from the polutions of the World the tyranny of Satan hardnesse of heart and rebellious lusts and brings up and unto love of brethren and works of adoration and mercy Ezek. 36.27 28. Tit. 2.11 12 13. In which also the beleevers faith is justified to be unfained and lively Iames 2.19 c But I hope Mr. Garner will not say this is their life and justification before God in which they glory and rest and approach to God in confidence on though that for which they are thankfull to God and though they may be said to have this in Christ because it is effected in them from his presence by spirit in them and that which is borne of the spirit is spirit yet this is properly said to be by and through Christ and so this interpretation of in Christ by him remaines darke and boubtfull 5. Why doth he say the words hold forth a reall c. enjoyment by those of whom the things are spoken what meaneth this Doth any deny that when the redemption of Christ c. is applicatively spoken of concerning those which have received the same that the so speaking doth not imply a real enjoyment by those spoken of no sure the opposed Treatise every where acknowledgeth it and bringeth forth more testimony for it then Ephes 1.7 11. as he also might have done but that proves nothing for his businesse for it was in him before they received it and there is more in them then they are partakers of in themselves though by faith they have it in them and so his saying a reall glorious and sure enjoyment which they have of redemption Justification and salvation in Christ is good and true of beleevers if understood of having it by faith in Christ But if this reall glorious and sure enjoyment in Christ be understood according to his drift to confound the distinction and as he expresseth and explaineth himselfe page 10. and the three last lines which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ then his saying is not Scripture-like nor savouring of the spirit by which the Apostle speake who acknowledgeth all fulnesse of redemption justification and life in Christ that by faith they had all in him and were compleat in him but in respect of a glorious enjoyment and participation in themselves they have not only confessed their life hid with God in Christ Col. 3.3 But that they had not yet attained Phil. 3.12 13 that though Sonnes yet it did not appeare they say not what wee are but what wee shall bee 1 John 2.2 And that they were carnall and though the spirit alive yet the body dead and that they had the first fruites of the spirit and waited for the redemption of their bodies Rom. 7 14 15 24 25. 8 2.10 23 such high flowne speeches of glorious partaking in themselves of all that is in Christ for them would more beleeve such as Himmeneu Philletus that say the resurrection is past all ready they enjoy all to be enjoyed 2 Tim. 2.18 But to passe by his saying in this sense What if the redemption Justification and salvation in Christ be spoken of Christ as it is in him and prepared by him for men and he and his preparation spoken of and men spoken to as Prov. 9.1 5. Mat. 22.1 7 John 1 4 11. and 3.16 17. what doth it signifie and hold forth then Doth it not signifie good will and rich provision in him and set forth him a light salvation and life that men might repent and come to him and have life doth not all the Scripture quoted to this end bear witnesse to this and doth not the opposed Treatise testifie the same and is not this that
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
before Mr. Garners time or mine so that he in this hath unvailed no mystery but strove to cast a vail on Iohn 6.33 51. to obscure the plainly appearing sense and to make men beleeve that the life of the world and the life of Christ that eternall life he gives to them that in beleeving he draws out of the world is all one and the same life a grosse and absurd conceit V. Mystery That the reall manifestation and suffering of Christ in the flesh his personall Death upon the Tree was more wonderfull glorious and mysticall in respect of the declaration of the wisdome power and grace of God which did more wonderfully shine forth in it then either the promises or shadowes of his Death so it was more wonderfull and glorious then those in respect of the power fruit of it also which was the breaking down the partition wall which was between Jewes and Gentils it was the beginning of life and salvation unto all Nations of the world p 111 112 113 114 126. He cals ' it the glorious saving power of the Death of Christ and surely I am ready to acknowledge the dying of Christ precious powerfull glorious c. and the Death of Christ exceeding in power glory and fruitfulnesse and that to Gentils also But this hath been unvailed by the Apostles and is clearly held forth in preaching and writing generally and so not unvailed by Mr. Garner who hath rather vailed the plainly appearing truth then unvailed the mystery in his expressions for the Death of Christ was gloriously and savingly powerfull even before his actuall dying and that to mankind and in Beleevers from Adam to Noah and from Noah to Abraham before there was any Nation of Israel distinct from Gentils Heb. 11.1.8 and when that distinction was it did not limmit the power of his Death to Israel muchlesse did it limmit it to the lewes it only limmitted the enjoyment of the priviledges of the first Testament to them and yet not so but that the door was open for any Gentile of any Nation in submitting and comming in by Circumcision to be one people with them they might enjoy Exod. 12. and 13. though through the pride of the Gentils this became a partition-wall And yet farther through Christ was much glorified in being inabled to dye such a death and mercy and truth met therein yet the Holy Ghost speaketh of the personall sufferings and dying of Christ as of an abasement Isay 53. 2 Cor. 5.21 Phil. 2.7 8. and of his resurrection as that wherein he was mightily declared to be the Sonne of God Rom. 1.4 and sayeth expresly notwithstanding his denying that if he had not risen wee had been yet in our sinnes and faith and preaching vain 1 Cor. 15.17 And that he is exalted to be a Prince and a Saviour c. Acts 5.31 and received spirit gifts in the man for men even for the rebellious also That the Lord God might dwell among them Psalme 68 18 and by this spirit making known and applying the death of him that is risen that was once dead and is alive for evermore it is that his death is so glorious powerfull and saving in men as is foreshown But Mr. Garner saith expresly that to dye for men and to gather them together in one is one and the same thing pag. 126. so that he doth but talke confusedly when he talkes of sprinckling for blood-sheding and blood sprinckling are by this saying one and the same thing so that here he vailes the mystery in Scripture unvailed VI. Mystery That Christ was fore promised to be a light in the Gentils revealing in them and giving to them remission of sins salvation life everlasting through saith in Christ page 128 And that unto all those to whom he is a light which himselfe expounded in many places to be all the Nations of the earth All men the World the whole World the Gentils c he revealeth himselfe in them drawing their hearts to beleeve in him unto life everlasting page 129. This is the main and bottome matter the grand mystery and swaying and interpreting truth which though in many places he puts down in his own name yet he takes it for granted none will deny it this streams through his Book from the beginning to the end and is the ground of his forcing his private sense on so many places of Scripture this is it led him to such expressions in his unvailing Mysteries This is it with which he answers Mr. Lambs reasons this is the maine matter and bottome proofe for his confounding the destinctions at first and for raising his conclusions at last and to speak as the truth is if he have unvailed any one Mystery this is it but whether it be a mystery of truth or no that remaines to be tryed for he hath brought no proofe nor testimony for the truth of it but his own affirmation and Mr. Knowles aprobation and that is to light for proofe for we have no Rabby to take any point of faith from for his own authority or testimony but only Christ Mat. 23.8 nor are we to esteem any light in his sayings that addes to or takes from or speakes besides and otherwise then the sayings of Christ in the Gospell Isay 8 20. Gal. 1.6 7 8 9. Rev. 22.18 19. Besides Mr. Garners expressions are some-what harsh and dangerous giving to much aprobation to the opinion of those that will speak as gloriously of the death of Christ as he and yet concerning Jesus that was borne in Bethlehem â—e out of us dying and rising and offerering Sacrifice for us and so a propitiation with God for us and this made known to us concerning that in his person without us by word and Spirit and all effecacies thereof are nothing but Christ after the flesh and knowing him after the flesh And they exalted a Christ that is the Son of God the Saviour the propitiation they say and in every man Dying in a man and rising in a man and this their happinesse when this in them is revealed to them quite besides the Scripture the next step to Athisme And Mr. Garners expressions are come very neer to it but to say the least in this expression of his mystery that with faithfulnesse can be said he wrongs the Scripture Isay 52.15 and 9.1 2. Mat. 4 14 15. That speakes of Christ personall comming to the Jewes preaching the Gospell to them and that Gentils also might enjoy the same As if Zabulun and Napthaly because bordering upon and in the way of the Gentils were Gentils and as if the Gospell preaching by Christ come in the flesh were not a great light among them yea no light but only to those in whom Christ was revealed giving them remission of sinnes and everlasting life yea he alters the language of the Holy Ghost who speaking of the life and propitiation in Christ and the Salvation in him as set forth shining and tendered in the Gospell
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