three places fore-mentioned with that which we find 2 Cor. 5.20 In the former places the Apostle told us we were reconciled and in this place he beseecheth us to be reconciled So you If you mistook your selfe and intended to make the parallel between the 18. verse of 2 Cor. 5. God hath reconciled us to himselfe and verse 20. We pray you in Christs stead to be reconciled Meaning herein that the same Corinthians were reconciled and were yet to be reconciled Know that in that 18. verse the Apostle speakes of his and his fellow Ministers reconciliation verse 19. of the reconciliation of others in the world And therefore ver 20. intreats and beseecheth the Corinthians that were not yet converted to be reconciled For as for the other they were Saints and a Church of God Chap. 1.1 and therefore actually reconciled 2. Answ If our first reconciliation be originall that is hath a beginning like as originall sinne then our first reconciliation is not before the foundation of the world much lesse our second which you call actuall And whereas in your first part or Sermon you mention another reconorliation before both these namely Gods reconciliation of himselfe to us we ask you what shall be the obiect of this reconciliation seeing that our nature and persons are not say you reconciled but by the other two namely by that originall and actuall reconciliation 3. By bringing both ends of your Book together we perceive that the whole frame of your mouldring foundation is this 1. God is reconciled to man Serm. 1. Page 2. And this containes such a love as Christ never purchased Page 21. Yea that God was never an enemy page 2.2 There is reconciliarton of us to God and this is two-fold 1. Originall of our natures 2 Serm. Page 2. And of this you lay down this Proposition That we were reconciled to God by the death of his Son without any previous conditions in us page 3. Here you admit Christs sufferings but Christs grace and spirit of faith is excluded 2. Actuall Reconciliation of our persons page 2. And of this you lay downe this position page 5. of your 2. Part or Sermon Mans actuall reconciliation say you to God requireth previous conditions and qualifications to be wrought in man by the Spirit of God before man can be actually reconciled to God or Gods reconciliation manifested unto him For there are say you three sorts of conditions 1 Antecedent 1 Knowledge of sin 2 Knowledge of the depth of misery by sin to such 2 Present 1 Without believing the soule remaining in the body cannot bee reconciled to God John 3.36 That by believing the soule is actually reconciled to God Iohn 3.33 John 1.12 Rom. 5.1 Thus you Your third sort of conditions are rather effects than conditions therefore I mention them not Thus brother after you have filled the bellies of your auditory with crudities I am loath to say poyson in your after service or second course you bring somewhat that is wholsome in that one dish of actuall reconciliation All the rest we must vomit up or we die To that end I goe on to administer my Dosis 1. Ans That there is but one only reconciliation namely that of God and man into atonement by faith in the one only Mediator Jesus Christ We proved afore * On page 2 of 1. Sermon that the Scripture would yeeld you this one only not two much lesse will it now allow you three one being enough and therefore one onely held out to us in the word whereof we have said so much already that we shall add the lesse now 1. The quarrell between God and us is but one namely our fall in Adam and continuance in that condition Rom. 5. it 's the businesse of the Chapter 2. The satisfaction is only one and made at once Rom 6.10 In that Christ dyed he dyed unto sinne ONCE Likewise reckon yee also your selves dead to sin but alive to God Hebr. 7.27 Christ needeth not dayly to offer up sacrifice for this he did ONCE Heb. 9.12 Christ by his owne bloud entred in ONCE into the holy place having obtained eternall redemption for us mark that clause Heb. 9.26 But now ONCE in the end of the world hath he appeared to put away sin by the sacrifice of himselfe And ver 28. Christ was ONCE offered to beare the sins of many and unto them that look for him he shall appear the second time without sin unto salvation 1 Pet. 3.18 Christ hath ONCE suffered for sins the just for the unjust that be might bring us to God And so in the fourth of Ephesians the Apostle much runs upon one That as every Christian hath but one God the Father and one Lord Jesus Christ and one and the same holy Spirit so every one hath one calling one hope one faith and one Baptisme as a seale of those Out of all we conclude that if Christ did not at once make a full reconciliation for all that shall bee found in him then is he an insufficient Saviour If he did make a full and sufficient satisfaction whereof they have benefit by the individuall act of justification Rom. 5.1 then is he fully within the atonement in an instant 2. Answ Reconciliation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Ecclesiasticall Church polity No members of a Church Ismael in the Church circumcised His posteritie out of the Church not circumcised and non-reconciliation are immediate contraries therefore either a man is wholly reconciled or nothing reconciled This immediate contrariety the Apostle toucheth and intimateth 2 Cor. 6.14 where the Apostle makes the opposition between believers and unbelievers to be as between righteousnes and unrighteousnes light and darknes Christ and Belial And the Apostle toucheth our conclusion or inference that a man is either wholly irreconciled or reconciled Eph. 2.11 12 13 14 15 16. Remember that ye in time passed were Gentiles in the flesh who were called uncircumcision c. that at that time yee were without Christ being aliens from the common-vvealth of Israel or rather * Politie of Israel and strangers from the covenants of promise having no hope vvithout God in the vvorld But now in Christ Jesus ye vvho sometimes vvere far off are made nigh by the bloud of Christ For hee is our peace vvho hath made both one and hath broken down the middle wall of partition between us having abolished the enmity even the Law of Commandements contained in ordinances for to make in himself of twain one new man so making peace and that hee might reconcile both unto God in one body by the crosse O golden place to our purpose Read it and read it and weigh it and read it See 1. the Apostle sets down once and again a time in this life wherein they were not reconciled 2. Saith that the they were afar off 3. That as they were without hope so without Christ as without Christ so without God God and they were not reconciled And 4. That the bloud of Christ the cresse of Christ by the preaching of peace verse 17. had made believers verse 8. Jewes and Gentiles one among themselves and both one with God at Peace I know not what can be plainer to convince that we are either altogether at peace God with us and us with God or else not at peace at all 3. Answ I remember it was the maine argument of the Orthodox against the Arminians that if we might fall totally as the Arminians said from grace and yet not finally that they should produce the evidences of Scriptures set downe of one totally fallen and not finally If the Scripture set down none but of those that were totally off or finally on then the Arminian truth was not sound So may wee argue that the Scriptures set down no discoveries of one halfe reconciled or two parts reconciled and not the third for you make three reconciliations one after another but set down a demonstration to know whether we are wholy unreconciled or wholy not And therefore either we are wholly reconciled or wholly not for the time till Christ comes and makes the change This demonstration set down in the Scripture is onely from the act of actuall iustification by faith in Christ Rom. 5.1 By this we are blessed or else not blessed Rom. 4.6 Faith makes that there is no difference between us and others in state of salvation or else there remains the difference that we are not in state of salvation for the time till God comes and alters the case through faith This is evident Acts 15.9.11 And put no difference between us and them purifying * There is a purity by faith as well as of imputation of sanctification Rom. 4.3 their hearts by faith But wee believe that through the grace of our Lord Jesus Christ we shall be saved even as they The Postscript MUch more might bee said but I have been much larger than I intended though I had two severall printed Tracts to answer the materiall mistakes whereof we have discussed not letting one as I know of escape I wish it had been undertaken by a fitter man and to such a one I had left it but that I saw most of the able men so busie and the meane while some of my neere friends to begin to bee taken with these mistakes I have answered with as much judgement as I could in so verie a short time as I had allotted for this businesse still carrying with me a render conscience the Lord knowes I lye not that I nught not in the least grain or jota prejudice or cloud the free grace of God in Jesus Christ which is more precious to me than my life and the onely bridge that must carry me over the eternall Lake to heaven I have also used as much modesty and love in all my expressions as I could I appeale to the would for the truth of this that I might not grieve any but guide them If any apprehend any materiall mistakes let them but with divine reason cleere them unto me and I will print my retraction Or if they will needs print a confutation let them but doe by me as I have done by this for the manner and keep to the Scriptures for matter and I will say well done Farewell FINIS
hath Christs death and resurrection and intercession and strengthening in tribulations accompanying it Argument IV. THey that have their sins taken away are iustified a But the elect have their sins taken away before they believe Ergo the elect are iustified before they believe The maior is proved Blessed is the man whose iniquity is forgteen and whose sinne is covered Rom. 4.7 The minor That the Elect have their sins taken away before they believe b is proved Joh. 1.29 Behold the Lambe of God that takes away the sins of the world and Esay 35. ◠The Lord hath laid on him the iniquities of us all and 1 Pet. 2.24 Himselfe bare our sins in his own body on the Tree and Rom. 6.6 Our old man is crucified with him that the body of sinne might be destroyed Did Christ take away sinne or not Did he beare them Did he destroy the body of sinne If you say c No how will you escape the Sword of the Spirit If you say Yea I desire no more An Answer to Argument IV. YOu say a they that have their sins taken away are iustified you prove it Rom. 4.7 Blessed is the man whose iniquity is forgiven and whose sin is covered By this you intend to prove a man is iustified before he believes But your own expressions and allegations are against that 1. Expression For sins are not taken away which is a Physicall act by Gods meere mentall thoughts of iustifying but when he pronounceth the blessing of justification he saith withall in whose heart is no guile Psal 32.1 2. which is the place the Apostle quotes Rom. 4. See reall actuall iustification take our sinnes from us and our hearts from our sins 2. Allegation And with the same breath almost with which the Apostle saith Blessed is the man whose iniquity is forgiven he saith also To him that beleeveth on him that iustifieth the ungodly is his faith counted for righteousnesse Rom. 4.5 6 7. You go about to prove that the elects sins are taken away before they believe b by that Isa 53.8 1 Pet. 2.24 Eph. 1.29 What do you intend by these generall places would you by the two first places have it that Christ takes away the sins of all the Jewes contrary to Rom. 11.7 c. or by the third place that Christ takes away the sins of the whole world contrary to Rom. 8.30 yet either you must take them in that false generall sense or else they make nothing to prove justification before faith That place you alledge out of Rom. 6.6 is flat against you For if sinne be not destroyed till crucified then not till mortified For crucifying signifies mortifieation which is a part of sanctification Gal. 5.22 23 24. And the body of sinne signifies not the guilt but the filth and power Rom. 7. And therefore this place supposeth justification by faith even as faith is mentioned to precede that crucifying in the place last alledged Yet in the close you seeme to triumph c as if you had sheerly carried away the gerland upon the hornes of an unanswerable Dilemma Saying if we say Christ did take away sinne did bear them did destroy the body of sin you desire no more Thus you We answer Christ doth take away sinne doth bear the sins of men but for whom onely for the elect And when doth he take away sinne and make his bearing to lighten men Even when comes that justification by faith that as you say brings with it a crucifying of the body of sinne when comes that iustification mentioned Rom. 5.1 2 3 4. Argument V. VVE were made sinners in the first Adam before we had done good or evill a Therefore we are made righteous in the second Adam before we have done good or evill This consequence is proved Rom. 5.18 19. As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life for as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous If you shall place the Emphasis of this Text in All and many you will cause the hearts of the * universall Gratians to leape for joy which I beleeve you would not willingly do Therefore you must be forced to place the Emphasis in As and So As we sinned all in the loynes of the first Adam So were we all made righteous in the loynes of the second Adam The Lord Christ And this agreeth with the ministerie of Reconciliation b to wit that God was in Christ reconciling the world to himselfe not imputing their trespasses unto them 2 Cor. 5.19 Truly this Argument was of so great force c that it did wring out of Cardinall Bellarmine this confession as the Apostle teacheth Rom. 5. That Christ may be put on without a proper act of our soule I confesse I differ from the Cardinall in his meanes of putting on Christ yet this his confession I acknowledge to be true An Answer to Argument V. IT is plaine by the place you alledge Rom. 5. c That you meane not a making of us sinners in the first Adam by Gods bare decree accounting us so And if you do not so meane but meane that we are actually accounted sinners in the first Adam since we came from his loines before we had done good or evill I admire how you dare affirme a thing so contrary to Scripture For the Apostle most evidently affirmeth in that Rom. 5. That though all that are come of Adam have not sinned after the similitude of Adams transgression ver 14. that is have not sinned actually in their particular persons as infants not any sinne nor any men that particular sinne of Adam yet ver 12. it is said expressy that death passed over all men for that all have sinned or the Greeke will beare it In whom all have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former part of the verse favours this reading in these words As by one man sinne entred into the world Then concludes all have sinned Which how can it be true of infants in their conception as Psal 51. unlesse they be said to sinne in Adam But however we read the same conclusion will necessarily follow that all children and all in the wombe even Jacob and Esau have sinned originally in the common nature at first existing in that publike father of mankinde I say originally As true as we have our bodies from our Grandfathers so from the first Adam we had all the same corrupt senses and appetite in him though actually in our own persons we sinned not that sinne nor do infants as Jacob and Esau actually sinne as persons of ripe years when as the Law speakes they are capaces doli can do evill and give a seeming reason for it So then in briefe our answer is That Adams sin is imputed to all because
you would not have us to think there were any qualifications pag. 13. Answer 1. God made Adam afraid by his voice in the garden 2. God expounded to him the cause of his shame namely his sinne 3. Presseth upon him his sinne Gen. 3.17 and upon Eve hers vers 16. As for the Promise it fell from Gods mouth in his speech to the Serpent And then vers 20. is all the intimation of Adams Faith calling his wifes name Chavah see the Hebrew and the margin of the English Bible that is the mother of all living Your 2. Proof Pag. 13. Abraham receiveth the Promise in the uncircumcision of his flesh Answ Be it so though the Apostles observation touching Iustification is That Faith was reckoned to Abraham for Righteousnesse in his state of uncircumcision yet doth it follow that all is done in the heart Rom. 49.10 as soon as the Promise comes to the eare Then all hearers are immediately saved at their first hearing of the Promise But to the point in a word God commands Abraham to come out of his Countrey and God promiseth to blesse Abraham and to make him a blessing Gen. 12. But it was faith that did actually derive all that upon Abraham Rom. 4. Hebr. 11. By faith he received righteousnesse and by faith he obeyed And by faith must all the spirituall children of Abraham receive blessednesse Gal. 3.9.26 Your 3. Proof 2. Tim. 1.9 pag. 14. Who hath saved us with an holy calling not according to our workees but according to his own purpose and grace which was given us in Christ Jesus before the world began Now what conditions or qualifications say you were there in us before the world began I am not willing to stay my self or to stay you so long as to tell you that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated Before the World began is not so infallibly evident to signifie eternity as that Ephes 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the foundation of the world That Calvin translates this phrase Ante tempora secularia Beza Ante tempora seculorum seculum a sequendo which may be rendred informer Ages or before these latter ages That Augustine hath a subtill dispute on this confessed by Calvin That the Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies but terme of life Philem. vers 15. As the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnolam Tempus homini absconditum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere which answers to the Greek somtimes signifies but the 50. yeeres of the Jubile Exod. 21.6 sometimes a mans life 1 Sam. 1.28 But suppose this place to be meant of eternity yet 1. cry you not out What is there that is not comprehended in the word Grace For that is your challenge For though all followes upon that grace or favour here meant yet the words purpose and grace as Calvin and Beza well note comprehend no more then a gracious purpose So they or at most a purpose of grace if you dare to understand it of any other grace then of that which in order of nature goes before purpose God of his eternall grace or favour eternally purposing to save And then what actuall saving is here before actuall qualification of the soul with somewhat from Christ for Christ 2. Note the words given us in Christ So that If given in purpose it is given in Christ as when it is given in act it is given in Christ So that God doth still look at us in Christ as qualified or to be qualified in Christ from or by the power of Christ Though in us and from us there is no power or merit we disclaim the Arminians Foreseen Faith and the Papists Overseen Workes and both their power of Free-will yet God saith in his Word that he will save us actually by Faith in Christ both which he gives us Ephes 2.8 He gives Christ to us by Election and incarnation and us to Christ by vocation drawing us by the VVord and grace of Christ unto and into Christ Cant. 1.4 Joh. 6.44 which is the Third thing here in this Text of 2 Tim. 1.9 by you urged That as God doth intend us and purpose us favour in Christ and gives it us intentionally in him by election so saith the Text Wee are saved being called with an holy calling Calling necessarily supposing hearing and understanding our condition and beleeving in Christ or else how is it an holy Calling and that which saves If you doe not yeeld to these things you set up Grace by diminishing Christ And seem to make as if Christ should not be beholding to himself because he is not to man For as Christ merits so Christ also elects As Christ offers himself graciously so Christ gives man grace to receive him Iohn 1.12 If this prevaile not with you look to the very next verse to that you allcage 2 Tim. 1.10 and you shall finde that the place speakes not in vers 9. but of Gods purpose of favour And in v. 10. of actuall But is now made manifest c. Your 4th Proof Pag. 14. Ephes 2.4 5. Vers 4. But God who is rich in Mercy for his great Love wherewith hee hath loved us Vers 5. Even when we were dead in Trespasses and sinnes hath he quickened us together with Christ by grace ye are saved Out of this place your great designe is to prove that men are loved with Gods great love when they are dead in tresposses and sinnes And the better to make way for it you say a stop may be made at the word sinnes And so read the Text thus continuedly God loved us with his great love even when we were dead in trespasses and sins And this reading you say the Text will bear either in the Originall or in other Translations But however you say the text will hold out the same conclusion Answer If wee say the text cannot be thus read after your new way doe not say againe as it is in your book given afore hand that we are froward but with meeknesse of wisedome we would inform you 1. That the Originall will not beare it For after Gods love is described in vers 4. A Comma being put at the word us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us the next verse beginnes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hutter yea some Greek copy puts a Period a full stop at us in the Fourth verse As if he had as boldly read it thus as you the other way I say thus But God is rich in mercy for the love or in regard of the love wherewith he hath loved us They that know Greek doe know that this doth not straine the text And then the sense concurs in the Fourth verse is described the what Gods love is it is rich in mercy And verse 5. the wherein his Love is acted and manifested Viz. in quickning us c. And to put all out of doubt that the Text will not beare the removall of the stop observe the
no place Add what the said Doctor hath touching creation Ibid. cap. 8. that you may not think me singular and selfish Active creation saith he is conceived in manner of a transient action in which is alwayes supposed an object upon which the agent doth act yet is it not formaly transient but only virtuall because it doth not suppose the object but makes it So hee How much more therefore is Redemption a transient act and justification a transient act which doth cleerly suppose that praeexistent object man made already And therefore as actuall creation done in time though decreed eternally doth not inferre a change in God so nor doth actuall Redemption Justification putting us into Christ and loving us as found in him conclude that there is a change in God hereby which before was eternal but onely in the decree and purpose God from all eternitie hath the Idea and platforme of all in his minde yea his essence as understood by himselfe is the Idea of all But to say that God doth actually justifie whiles man is not actually existent is to charge God with contradictions Or to say that God doth actually love justifie c. that which is actually nothing is to frame phantasies to our selves God made man after his own Image God lookes on us no otherwise from all eternity for matter of being but as he lookes upon his owne essence the Idea as we said and platforme of all things Therefore God in his decree cannot be said to justifie us from all eternitie unlesse you dare say God justifies himselfe There is the same reason of distinguishing of a man afore conversion and after If Gods decree be that 1. he calls effectually by the Word And then 2. justifies in Christ And 3. glorifies with grace and blessednesse Then it is impossible to conceive or say That it is done eternally afore that we are justified eternally afore loved as justified eternally afore when the Decree is That is shall not be afore we are actually called So this indeed is to defend Gods unchangeablenesse to maintaine that God doth Act all things in time place manner and degree exactly according to his eternall unchangeable purpose Your Quotation of Rom. 5.6 8. of Ezek. 16. wee answered afore The same Answer serves to that you alleage out of John 3.16 Thus God purposed actually to love some of the World And after he did actually love those of the World that were in Christ by faith So that God actually loved those that were of the world but not whiles of the World And this place of John 3.16 doth shew the order of Gods proceeding to make us actually loved 1. Hee having decreed to love 2. Prepared a Propitiation gave his Son for whom he might love 3. So actually loves all that beleeve in that Christ that he saves them If you understand otherwise of an actuall love in God towards the world before they beleeve then it will follow that God doth actually love all the world of which many never beleeve yea never were elected I wonder why you doe so contend for this expression Ephes 1.3 4 5.6.7 8. Rom. 8.28.29 Rom. 9.11 That God doth love the elect from all eternity For 1. If the holy Ghost in Scripture calls it a Love once he calls it a purpose an election a choosing a predestination a fore-ordaining a counsell a determination many times for that once And we are to follow the frequenter exposition of the holy Ghost as a commentary to that which is more rare 2 You your self will call that actual love which God beares to us when we are actually in Christ by Faith So you doe Sermon 2. p 3. p. 5. And the Scripture saith that before this Gods love is but a purpose a predestination an election c. Now a purpose and an act of love are immediate contraries no middle love between both And therefore what doe you contend for A meer imagination 3. Cui bono to what end doe you strive in this For what more effectuall argument lies in this to tell a poor forlorne sinner that God loves him then to tell him God hath elected him or purposed to save him in Christ for his Election and Purpose are unchangeable And you may as safely say the one as the other yea safer For that expression to tell him that God loves him being yet out of Christ may give an occasion of mistake whereby to neglect Christ Sure enough on their parts that use this phrase God loves sinners out of Christ many grosse expressions bud thence ☜ As that you have p. 27 28. following That we are Predestinated chosen redeemed sanctified called the heart opened and all before Conversion comes I leave you and all ingenuous men to stand and wonder at these words till I come to answer them in their order upon those pages of your Book which you see wee quote in order There you and all candid men may see how unextricably you hamper your self Pag. 21. You say neither may wee nor will Christ himself say that he purchased the Fathers Love for us Answer Here is another of those * For you see and say your self pag. 22. That you see a depth unsearchable and you cannot tell what to say to it So you thickets you rush into by understanding Gods election or purpose to love to be a love And that his eternall love containes more then a purpose For if you would keep to the frequenter expressions of the Scriptures of election purpose c. you would easily understand all Namely that as well the Son and holy Ghost as the Father doe elect and purpose to save sinners That all Three as well as one of the Persons must be pacified by merit of a Saviour God and man That all Three Persons doe purpose to love in this manner and method 1. That they will send the Second Person to take humane nature for Christ sends himself as he himself laid down his life Ioh. 10. to die and prepare a satisfaction for sinners 2. That this Christs sufferings shall be preached to sinners 2 Cor. 5.20 3. That the efficacie of the Spirit entayled on the Ministery of the Gospel 2 Cor. 3. shall make the elect by faith own these sufferings as done for them to discharge them whereby they are united to Christ Ephes 3.17 4. Then God finding them in Christ hee confesseth hee is satisfied and well-pleased with them Matth. 3. verse last Matth. 17.5 Twice spoken from heaven for the eminency of it Which in sense is all one as that Christ merits Gods actuall love to sinners And that is the reason that Christ is so oft in Scripture * Heb 9.26 Rom. 3.25 Rom. 5 11. Ephes 2.14 1 Cor. 5. called our Sacrifice our Propitation our Atonement our Peace our Passeover c. For that your dangerous Distinction That God can begin to love without Christ and after cannot continue it without the helpe of a Christ I wade not