of the Kingdoms-treasure and of heavens-pearl as his own for ever p. 166. Errata PAg. 5. of ep ded l 23. for of r and. ep read p. 5. l. 14. insert a comma after Doctrine p. 11 l. 2. to ingraffed into him adde do partake of righteousnes and life p. 31. l. 31. r. can ever p. 49. mar blot out Demon. 6. p. 51. l. 22. for or r our p. 53. mar r. d The. 80. p 55. mar r. Art 2. disp priv Thes 38. p. 61. l. 32. r he i would p. 65. mar r. Paral. p. 69. mar r. p. 46 47. c. p 76. l. ult for any r. his p. 78. l. 32. r. Hîc p. 83. l. 2. blot out witnesses p. 88. l. 18. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. mar r. disp priv p 92. for The. 80. r. The. 280. and for The. 87. r. 287. p. 92. l. 24. r. Lamb. p. 93. l. 14. r. for us p. 95. mar r. p. 42. p. 99. l. 7 r. 6. 21. p. 104. mar r. Mat. 6. 21. 19. 21. p. 105. mar r. pretij p. 121. l. 14 r. say all these p. 141. l. 1. r. but let p 146. l. 12. r price p. 151. l. 5. r. of Christs death p. 165. l. 11. for with joy r. hath joy Imprimatur Charles Herle SCRIPTVRE-REDEMPTION VINDICATED MATH 13. 44 45 46. The Kingdom of heaven is like unto treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Again The Kingdom of heaven is like unto a Merchant-man seeking goodly pearls Who when he had found one pearl of great price he went and sold all that he had and bought it I Am occasionally diverted Beloved in the Part. 1. Lord from my setled text in John to this in Matthew upon which there hath one * M. Oates Feb. 16. The Munday before our Lecture Feb. 19. lately in a private Lecture given a new Exposition and left it among some here present others absent to be tried by the Scriptures whether it were so or no and a publike triall it shall have by the spirits of the Prophets lest heresie that eats like a Canker and spreads like a Gangrene prevail and get a predominant head in this Church or village as it doth elswhere The words read contain two Parables which have as most agree but one scope but that one scope is diversly and in a contrary way construed and made out One if not one hundred of Interpreters saith it is to set out the effect of Gospel-doctrine viz The love of a believing Christian to Christ and his Gospel-grace Another and but one that yet * Since the preaching hereof I hear of an old Postiller or two who give the like Glosse I have heard of viz. the late Expositour saith in these words Christ doth shew his great love to his in dying for all the world I shall first vindicate the Text from his corrupt Glosses impertinent Observations and false Doctrine and then give you the true scope and sense of the Parables and not only true but genuine and proper Observations and Doctrines as God shall assist and Christ who spake these Parables shall declare unto us his minde herein by his holy Spirit of truth And First Of the corrupt Glosse Corrupt I call it because 1. His corrupt Gloss◠1. besides the true scope 2. with a corrupt end imagined and framed although here and there a truth came in yet the whole frame of it was molded to no other end but to lay a weak foundation for a rotten building from the mans buying the field to infer Christs universall Redemption for propounding his Question 1. What is meant by the Kingdom of heaven The Church of God saith he as Mat. 5. 19. But although in that place it may be so taken and from thence it was well inferred That such as break out to preach false doctrine are least to be esteemed and there is great reason for it said he that himself adde I should drink of the Ale he hath brewed yet doth it not follow that here the Lord meaneth by the Kingdom c. the Church as there for there is intended the Church visible here is mentioned an hidden treasure besides this Exposition contradicts his own after-interpretation of Christs purchasing the field that is the world unlesse he will make the world and the Church * The reprobate and elect to be all one purchase which none but irrationall and heterodox men will affirm 2. By treasure is meant as he delivered it the people of God Now what though they are in Mal. 3. called Gods jewels yet not the Treasure of the Text in hand for 1. These Parables speak of a Treasure more eminent then all treasures and of a Pearl of greater price more precious then all other If the people of God be his Treasure yet Christ is a greater and if a Christian be a Pearl in Christs eye yet I hope the Lord Jesus with his Gospel-grace is a greater Pearl in a Christians eye 2. If a Christian be hidden in the rubbish of this world yet that is not intended here but the hiding and obscurity of that which is much more spirituall Christ himselfe and his Gospel 3. By field 't is said is meant the world or whole company of man-kinde among whom the people of God are hid A truth it is they are hid c. but not the truth of the Text nor is it clear and certain that by field is understood all man-kinde For 1. Even where in the former Parable of the good seed and tares vers 38. the field is the world yet the world there is not the world of man-kinde but the fabrique of this earth and visible heavens and the habitable part of the earth wherein the good seed the children of the Kingdom and the tares the children of the wicked one dwell together 2. It is not the field as v. 36. nor his field as v. 24. but a field where the treasure of the Text is hid a field by it self not a common field but some speciall inclosed field like unto the treasure a treasure not hid nor to be found in every field 3. Field and Pearl it seems he made equivalent and so confounded Church and world in his sense But how can this hold that all the field should be bought and yet but one pearl when other pearls there were in the world which the Merchant-man left unbought Or if all the world of man-kinde was bought then all the goodly pearls in it and yet the Parable saith in effect the Merchant bought but that one of great price And again The Pearl here bought is of great price Now all the world is not of any price to one soul For what shall a man give c. nor are the souls of that worth as Christ and his Gospel He cannot we see temper the Text and his Exposition thus farre
dissemble and Consequences tried cut off preach a lie telling them that Christ died for them when he did not Answ 1. When we according to Scripture preach Christ crucified to the world not yet believing we do not we dare not say that Christ died for them but that Christ died for sinners that they might believe in him And doe we here dissemble or is this a lie Is it not a true and faithfull saying c. 1 Tim. 1. 15. And hath it not worth and weight in it 2. If upon our preaching and mens hearing faith be wrought we say to such and of such Christ died for them and doe we here dissemble or is this a lie to say Christ died for thee and me beleeving in him 3. Is not the dissimulation and lie the result of such stuff as this Christ died for all and every singular person when by the event it plainly appears he did not let Deut. 18. 2â— be the judge Cons 2. If we deny Christ died for all the world we may as well say God made a people on purpose to damn them as if you or I should marry a wife on purpose by the blessing of God to have children and then when God hath bestowed them you or I should go and cut the throat of one and hang another up by the tongue and throw a third at the fires back were it not a woefull thing then much more that a mercifull tender-hearted God should deal thus with the workmanship of his own hands Ans What have we here but great swelling words of vanity and the foam of a distempered fancy yea daring and desperate words against the truth 1. Let us examine the Consequence Doth it follow at all that because we say the one Christ died not for all therefore we may say the other that God made a people to damn them He would indeed teach us to blaspheme but we will not learn of him The Scripture tels us Eccles 7. ult God made man upright but they have sought out many inventions waies enough to damn themselves yea that one invention of eating the forbidden fruit was sufficient to have damned the elect of God with all the rest of mankinde but that Christ stept in for them the devil shall not swallow all Again the Scripture tells us Prov. 16. 4. The Lord hath made all things for himself yea even the wicked for the day of evil He made them not wicked but if men make themselves wicked God who would not permit the evil but for a greater good his own glory c. makes or orders these wicked ones to suffer their just punishment on the execution day 2. Because God will not lose his elect but purchase them at a dear rate Is he bound to doe as much for others as he freely doth for them Who art thou that repliest thus against God as if because man takes delight in sinning God should take delight in meer damning no no 'T is the sinner cuts his own throat and throws himself into the fire and when upon offers and entreaties the sinner will not return and live but sinne and die the mercifull God will shew no mercy He that made them will shew them no favour Isa 27. after his patience is abused his mercie sleighted and his tender bowels grieved justice breaks forth and fury ceaseth upon the poor sinner 3. Here is nothing but jugling and delusion in this pretended Consequence and plea for even they that plead Christ died for all doe not dare not say he died on purpose to save all or to take away from all sinners their purpose of sinning And if notwithstanding such universall grace and Redemption as the Adversaries boast of men will and do go on with their purpose of sinning shall not God go on with his purpose of punishing the works of the devil in his own workmanship Cons 3. It implieth and concludeth as true believers under condemnation as any that are saved for the truest believer doth but believe what is reported to him and if it be reported to some that Christ died not for them they believe it and so perish Ans 1. None that believeth and comes under condemnation can never be said to be a true believer in a true Theologicall but only metaphysicall sense as copper is true copper but standing for gold 't is not gold e're the more or true gold so the faith of a temporary believer is a right copper-faith not faith of Gods elect or a golden faith 2. A true believer indeed receiveth the whole testimony of God about his Son not a part only 3. In all the report of the Doctrine there is no such Doctrine as this taught Christ died not for these particulars or Christ died for every singular person He therefore who believes upon this ground Christ died for every one therefore for me beleeveth a false Proposition and his faith is false And he that beleeveth Christ died not for him because he is told â—o without book believeth without book and so if he perisheth he perisheth by and for beleeving his own heart or Satan a lying spirit in the mouth of his heart not for believing truly This is a meer scandall they would cast upon the true Gospel with the rest Cons 4. The grace of Christ is straitned for they speak of free grace and upstart nothing but a plea for one of a hundred or one of a thousand Answ 1. Is it nothing to have one of a hundred or one of a thousand written in the Lambs book of life Though who taught him or any other this Arithmetick The Lord only knoweth who and how many are his he is an upstart nothing who puts this reproach upon Gods diminutives and his little flock 2. The freenesse of grace is magnified and manifested the more by Christs dying for a certain number given to him of his Father whom he thanketh and praiseth Math. 11. 25 6 7. for this free reservation of grace to a few Contracted beams of the Sunne have the greater strength in a burning Glasse to warme and fire and so have the raies of divine favour contracted into a narrow compasse Rom. 9. 28. 3. Our plea for Gods elect will hold and come to something in the end none of the Lords people but shall obtain the fruit of Christs death when as their plea for all the world besides the elect will fail them in the experimentall issue and come to nothing Cons 5. God will damn men they hold because he will damn them and so they make damnation Gods Ordinance not mans sin the cause of it And in this we may go so farre as to justifie the devil who taught Cain and Julian and Spira to despair and Judas to hang himself Now you will conclude the devil to be a lier from the beginning and that he cannot teach a truth and on the contrary you will conclude none ought to despair c. Ans 1. It is a double reproach either that
8. 10. his soul and spirit is void of the life of God and of the sense of Gods love he is under the power and regiment of sinne and Satan disabled to all spirituall good This spirituall death is the harbinger of eternall death to him an hell upon earth it was when God arraigned him he had no other I conceive then the sentence of death and hell in his conscience till the promise comes Gen. 3. 15. but observe it before that promise is revealed God is just and patient also just in bringing the degrees and pains of death upon Adam patient in forbearing the immediate and full execution even as God was and is just to the Angels that sinned 2 Pet. 2. 4. yet patient in that he reserveth them to a further judgement and gives them not all their torment before their time Math. 8. 29. and yet this patience is exercised to devils without a purchase or death of a Mediatour so God might deferre from Adam and doth from his posterity keep off judgement though not in and for Christ quâ Mediator And what though Gods dispensations towards Angels is not a rule in all cases for us to collect his transaction about man fallen and his dispensations towards him yet in this case the Apostle b 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9. makes a clear inference If God spared not them but reserveth them unto judgement he knoweth v. 9. how to reserve the unjust to the day of judgement the same verb being used in ver 4 and 9. for reserving in the Passive and Active voice where he speaks of Angels and men as coming from the same act of Gods just patience and patient-justice And though we know not how this should be he knoweth how to be just and patient too how to be patient in wrath and justice Rom. 9. 22. and how to be just in his patience 2. The threatning Gen. 2. 17. against Adam and all men sinning in him is not taken off by the promise Gen. 3. 15. which is only to the woman and her seed nay that is a threatning too in reference to the Serpent and his seed which are not only evil Angels but wicked reprobates amongst men and that which is threatned is irreconcilable enmity with and conquest over Satan and all his serpentine brood which necessarily infers death and damnation to them as to himself it were strange then if vertually in and for Christ patience should be afforded to Adam and all in him before the promise is actually promulged when at and in the actuall promulgation here is nothing but wrath and enmity between the woman and the serpent Christ and the devil the devils brood and the generation of the righteous true Adam stands by trembling and hears this but if he gets any peace or patience or pardon of his first sinne 't is a personall favour only for himself not to descend upon all his posterity but such as should be the womans seed from their interest in a second Adam Christ Jesus not from any relation to him as the first Adam All therefore who are yet but in the first Adam and as branches of that root are under the sentence of death for that first sinne Christ hath not obtained pardon nor patience that I know for them one moment 3. No man denieth but all was forfeited upon Adam's fall his very life and all creature-comfort and subsistence but God takes not the forfeit for when Christ the promised seed steps in for that part of mankinde who are with Christ the seed of the woman the elect of God the patience mercy and bounty of God steps in for the rest of mankinde even the seed of the serpent and reprobates with whom yet he will carry on a Covenant of works and justice the foundation of which covenant Christ cannot be as Mediatour for then he should be the foundation of two Covenants contradistinct works and grace no a Reprieve only comes forth for them yet under and ever to be under a Covenant of works and justice this is no Redemption 4. This Reprieve is but for a very short time to many not at all to some of the serpents seed who being conceived in the guilt of the first sinne are stifled at first conception â—â— or being born in that guilt and the corruption of nature succeeding in the room of Gods image dead in sinnes and trespasses die corporally the day they are born or soon after in tender infancy and in their immortall souls die eternally as the children of the Sodomites then in the womb or newly crept out who with their parents or fathers of fornication an unclean diabolicall brood Jude v. 7. are suffering the vengeance of eternall fire Others live out their time allotted them in just-patience but are accursed in life and death Isa 65 20. And die as e Morte morieris Hebraismus est qua verboruÌ„ reduplicatione vehementia certitudo significatur morie morieris i. c. certissimè morieris Paulus Fagius in Gen. 2. 17. certainly step by step as they that drop into hell out of their mothers womb And as malefactours who are but reprieved not redeemed and pardoned stay they never so long in Gaole yet they die the death or doe most surely suffer death at the day of full execution being dead men in law long before 5. What Christ the Sonne of God doth in this reprieve of the serpents seed as indeed he doth all that is done 't is as he is God and Lord of all in the Kingdom of his Power which he makes subservient to the Kingdom of his Grace for the saving benefit of the heirs of grace and glory As some great Lord intending to redeem one captive among and out of many prisoners in his fathers great house that he might marry her and make her his beloved Spouse and for whom he laies down a ransome to his father out of his generous and noble disposition common to him and his father also as a Lord and great Prince not as Husband or Bridegroom should throw away little and great summes of money with sutes of cloth upon the common prisoners and appoint them relief out of a common Almes-basket all to this end that these common prisoners might doe some service in the great family for his Spouses advantage So the Lord God and our Lord Iesus Christ so stiled Iude v. 4. being the only Lord God to all men and the Lord Iesus Christ but to a few he comes in the first promise and in the old Prophecies types and shadows and in the fulnesse of time in the substance of our nature among a world of Captives to wooe his Church his â—pouse and Bride to redeem and save her and her only by the ransome of his bloud paid down to his Fathers justice and out of his naturall pity and bounty being God and the Son of God and Lord of all like himself and his greatnesse he casts away life and health
effectual grace is neither in Scripture nor agreeably to Scripture can be called posse salvari a power or ability to be saved Christ Å¿ Luk. 13. 24. expresly saith to the contray Many shall seek to enter in and shall not be able Nor was that which is but common grace given with an intention to save any but for other ends As 1. For triall as all the grace of Creation was given with the prohibition of eating the fruit of such a tree for experiment and trial Carnal men have some remnants of Creation-grace to try and give out experiments what they would do if they had the whole abilities of Creation with the Covenant of Creation and no more but what Adam had had they all as much as Adam they would transgresse like Adam Hos 6. 7. Yea let a Covenant of Redemption and grace be revealed as it was to the men and Church of Israel and all improvements be given them in a general way of external administration as to them and more clearly to others now in the new Testament then to the Jews yet they will transgresse like Adam and will not hold to a Covenant where it is left to their will to keep it or break it This hath been the the issue of the triall from the fall of our first parents untill this present moment and will be no other to the end of the world All improvements of that which men call generall Grace hath brought in doth and will bring in but generall ruines The most able gifted-graced in this sense and as one saith The most able free-will men among the Jews who were a zealous Nation improved with all outward helps and advantages for that time were the most able sinners which was chiefly seen in their killing the Lord of life 2. To discover to Gods elect upon the issue of such a triall The necessity as n Fr Rouse Esq His great oracle that learned and pious Interpreter of the Scripture-oracle sheweth of a stable seed of actuating and confirming grace ever nourished supplied and supported by union with the Deity And to make them groan from under the common ruines and cry out Lord save us by thy speciall effectuall grace or we all perish with free-will generall grace For except Gods free-will do save some mans free-will will lose all And if God had not by effectuall grace left a remnant we had been like to Sodom and Gomorrah by free-will and generall grace 3. To leave all men without excuse who have so much and abuse what they have and them most inexcusable who have greatest improvements who hear there is effectuall grace to be given and yet r Heb. 2. 3. neglect so great salvation a salvation which had so great a Preacher the Lord Jesus Christ with his train of Apostles and Gospel-Ministers so great a purchase and pardon by the bloud of God Act. 20. 28. So great and precious promises to hold it forth 2 Pet. 1. 4. So great power to apply it as that whereby Christ was raised from the dead Ephes 1. 19. So great priviledges as union with Christ Joh. 15. 5. Adoption Ioh. 1. 12 c. So great evidences and witnesses as giftâ— miracles and Apostles witnesses Heb. 2. 3 4. God himself bearing witnesse to them and to the salvation from heaven and the Spirit bearing witnesse in the heart Rom. 8. 15. Yet men neglecting this great salvation under the greatest improvements given and offered to them being left to their own wils and free-will with common grace will but make work for justice and the more justifie divine justice as the oracle tels us So that if things may be and use to be denominated from the predominant part Testardus his universall Covenant must no longer be called a Covenant of grace but a Covenant of free-will and his universall calling no longer be phrased Testimonium gratiae a testimony of grace but a tryall of free-will and a calling up of the powers of mans will c. And his universall grace no longer termed so but universal-free-will or universal-bondage and impotency of nature wherein all the non-elect are justly left and all this according to an intention of God to deal with them according to works and will of their own which primarily was to continue life Rom. 7. 10. but properly and truly was not to save out of death Adam or his posterity fallen in him and with him I have farre beyond my first thoughts expatiated upon 2. Testardus self-inconsistencies Testardus his Inconsistencies with Scripture I shall confine my self within the more narrow compasse in the discovery of some Inconsistencies with himself as well as with Scripture 1. By all his Arguments he endeavours to maintain an universal Redemption yet Å¿ The. 96 265. in some place he cals it potiùs exemptio rather an exemption which is either more then a Redemption or lesse If more then universal Redemption was more then to procure a faculty or natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse with it's best improvements leaving men to his own velle or turn of will which is t The. 252. all he affirmeth in that case even a freedom from the vitious habit and moral impotency of the will which is that u The 157 158 c. he deâ—â—ieth And again it was more then to procure the acts of patience and common mercies or external offers of grace c. If it be lesse as x The. 265. he seemeth to mince and extenuate it with a seu potiùs or rather and I rather conclude it to be his meaning what is this but a retractation of that which he would so stifly assert and a yeelding it to be as I have termed it before a reprievall not grounded upon a necessary satisfaction of Christ to Gods justice for all but for other ends and upon other grounds For in very deed properly and truly in Scripture phrase as himself noteth elsewhere a The. 86. Christ is not said to redeem any but by his death nor doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to redeem or free any other way but by price Now when he phraseth his universal Redemption rather by exemption or priviledge I conceive he yeeldeth it to be some other way then by price and short of such a price as the precious bloud of Christ And if there was no price paid for all and every singular there is no universal satisfaction and atonement In this instance then we finde Testardus more to agree with the truth then with himself 2. He b The. 45 158. saith and that truly sinne destroyed not natural faculties and yet these vires Physicae those natural powers which he explains himself c The 155. to be potestas and facultas salutis Christ died to purchase for so d The 97. he saith God is the Saviour of all Respectu prioris Redemptionis qua facultatem tantùm salutis miseris peccatoribus facit in respect of
pry into a curious piece of workmanship 2. In his offices as he is 1. A Prophet teaching the whole will of God the Messiah teaching all things Joh. 4. 25. In whom are all the treasures of wisdom and knowledge 2. A Priest 1. Making full and perfect satisfaction by his obedience and sufferings his life and the compleat obedience to all his Fathers commands how precious of more value then all the lives of the Saints His death and every drop of his bloud shed for satisfaction and atonement how precious One drop of more merit then all the blood of Martyrs 2. Making perpetuall intercession in the heavens an able Advocate and a righteous one able to prevail with a just as a mercifull God by his righteous pleadings mercifull and faithfull in all cases committed to his plea And a most free Advocate doth all for nothing in the behalf of every one who comes to God by him in formâ pâ—â—peris 3. A King declared so to be by his glorious resurrection ascension and exaltation at Gods right hand And by his gathering and governing his Saints and the Churches of the Saints inwardly by his Spirit and outwardly by his Word and Gospel-order and Discipline unknown worth is here of great price is he in every of these respects as might be amplified and cleared at large 3. Of what price and great value is Christ to us in that Principium culmenque omnium rerum pretij margaritae teneÌ„t Plin. lib. 9 c. 35 Gospel-grace which he communicates first and last such as it makes every choice grace flowing from him to be a pearl enriching a Christian with enough 1. To live and spend upon for the present 2. To lay up for the future 1. For the present How precious that which is given to live upon 1. The Spirit of grace and praier and purity and liberty 2. Faith the precious faith of Gods elect the g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 7. triall of it more precious then gold much more in it's self most precious 3. Union with Christ there is a pearl indeed Pearls me called unionâ—s say some because but one or two are found together and why not because they unite the heart in love and high esteem of such as finde them to themselves I am sure this is an uniting pearl the pearl of union with Christ which brings in h 1 Joh. 1. 3. fellowship with the Father and his Spirit and his Saints and i Ephes 4. 16. whole Churches of them 4. Justification in which there are four things of great price 1. The Righteousnesse of Christ imputed 2. The non-imputation or plenary remission of all sin in the guilt and punishment 3. The acceptation of our persons as righteous 4. The title to eternal life thereby 5. Reconciliation a precious fruit of our Justification and pardon whereby of enemies to God we are accepted as his friends and are in termes of peace with him 6. Redemption a precious benefit whereby of bondslaves to sinne and Satan we are accepted as Gods-Covenant servants and Christs free-men the more precious being purchased by such a price as the precious bloud of Christ 7. Adoption a precious free-enlarged act of Gods love whereby of children of wrath we are accepted as his own sonnes and daughters Behold what manner of love is this 1 Ioh. 3. 1. Declare it who can when the Apostle is at a stand about it 8. Sanctification in the parts 1. The quickning of a new divine nature and in particular the habit of love k Lyra makes charity the choice pearl among and with other vertues 2. The mortifying of an old corrupt nature how precious therestoring of Gods image and the destroying of the devils likenesse And in the first generall acts and fruits Repentance and a broken heart a precious jewell and pearl All these as they are Christs-grace and Gospel-grace may have the denomination to farre as they have the precious nature of Pearls which as Pliny l Nat. Hist l. 9. c. 35. writes are begotten of the dew of heaven which at a certain time of the year the shell-fish draws in and as they are specious to sight so for use are very medicinall to heal the palpitation or beating of the heart to comfort the vitall spirits and drive away the dizzinesse of the head of farre choicer use is Christ and this grace which floweth from his divine distilling influences but I follow not the metaphor as some doe who reading in Pliny and other Authours of what m MargaritaruÌ„ omnis dos saith Pliny consistit in candore magnitudine orbe laevere pondere See Cor. à lapide in loc Dos and due proportion of whitenesse greatnesse â—oâ—idnesse smoothnesse and weight a pearl consisteth lay out the resemblance unto Christs being conceived of the Virgins substance by the over-shadowing dew of the Spirit coming forth most-white by his innocency little by his humility bright by his wisdome most round by his compleat perfection weighty in conscience smooth in mildenesse full of the price of blessednesse it is enough and agreeable enough to the scope of our Lords own Parables that we take notice of the great value and worth of Christ and his grace moving every one that truly understands it to make out in a purchase for the possession of it 2. For the future the full growth of grace comfortable evidences of it and of Gods love the root of it Perseverance and victory over sinne world Satan Antichrist and death a joyfull glorious resurrection and redemption of the body boldnesse at Christs coming with eternall life in the beatificall vision of God for ever and ever Here is as much as ever I heard of or knew any Christian desired and how great is the price hereof no man can tell mee Secondly The rarity and peculiar one-nesse of this Pearl all is summed up in one Iesus Christ In him you are compleat Col. 2. 9. If he be the Sonne of God he is the only jewell of the Crown of heaven if he be a King head and husband of the Church he is but one c. Act. 4. 12. 15. 11. if we take in every grace of the Gospel to be a Pearl and if we take in the Gospel too with Gospel-grace and every promise of the Gospel with the knowledge thereof n The knowledge of Christ is the pearl which â—â—â—re exceeds all other sciences Annot. upon the Bible Branch 3. 1 How hid yet all these are bound up in one Volume of Jesus Christ which when a Christian hath well read thorow and studied he desires to know and enjoy nothing else 1 Cor. â— 2. Phil. 3. 8. Branch 3. Christ and Gospel-grace is a hidden treasure where two things are worth our enquiry how and where this Treasure is hid In it self and it's worth it is hid thus 1. As not known to naturall men at all by any capacity or principle they have to discern Christ or the things of
Christ The o 1 Cor. 2. 14. naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not capable of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is he able to know the things of the Gospel and of the Spirit because as the Apostle saith They are spiritually discerned 2. Not commonly known or but known of a few in every age that are Gods elect at what time God makes out the discovery in the Gospel insomuch as the Prophet admireth their paucity and complaineth of their slender company p Isa 53. 1. Lord who hath beleeved our report and to whom is the arm of the Lord revealed 3. Never known of reprobates Gospel-treasure is ever hid to them though Apostles open and unfold it q 2 Cor. 4. 3. If grant it our Gospel be hid it is hid to them that are lost 4. Known of the elect Preachers and beleevers but r 1 Cor. 13 9. in part though their knowledge is a growing knowledge yet as something is more made known something is ever hidden 5. Known but in a * 1 Cor. 2. 7. 1 Cor 13. 12. mystery while here and through a Glasse and in a Riddle in comparison of what shall be seen face to face and understood plainly as speech is when it is uttered in proper and plain expressions Then shall the riches of Christ be told over cast and summed up and we shall know the perfect value that it amounts unto but here while we preach and you hear of this riches all is Å¿ Ephes 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsearchable beyond the search and reach of all humane learning naturall wit or spirituall understanding to trace or finde out Christ and Gospel-treasure is hid in the Scripture-field or 2 Where hid in that part of the Word which is called the Gospel or the Covenant of grace and the many great and precious promises which are as a field 1. For the large and spatious ground the Gospel t Tit. 1. 2 3. 2 Pet. 1. 4. promises are capacious and carty in the womb of them all the excellency and worth of Christ all the precious pardons and graces all the hopes comforts and assurances of a Christians heaven upon earth and in heaven 2. For the limiting hedge and boundary the promises were first made to Christ and all of them are Gal. 3. 16. 2 Cor. 1. 20. yea and Amen in him to them that are Christs and are in Christ Christ and all his grace is wrapt up in promises a promise cannot be had without Christ nor Christ out of a promise Now Christ and all his worth is hid in the Gospel-promises in a two-fold consideration 1. Till they be opened therefore x Luk. 24. 27. the Lord began at Moses and all the Prophets and expounded to the two Disciples in all the Scriptures the things concerning himself And the Apostle y Rom. 16. 25 26. tels the Romans and us that mystery was kept secret in the Scriptures of the Prophets which now by the preaching of Jesus Christ is made manifest for the obedience of faith 2. Till our understandings be opened which our Lord z Luk. 14. 45 46. did for the Disciples many of them together Then opened he their understandings saith the Text that they might understand the Scriptures The Scriptures about Christ may be opened long enough and clear enough and yet he lieth there unseen till mens eyes be opened and cleared but there he is and precious is that field of Scripture-promises which hideth and holdeth such a treasure Let this Doctrine of the full Treasure and fair Pearl of rich price hid and wrapt up in full and precious promises 1 Use of instruction and conviction serve for the full conviction of those who question the fulnesse of Christ and Gospel-grace or when they are told of it prize it not and slight the Word and Ministery where it is to be found Three sorts are here to be informed and convinced about the weaknesse of their judgements and affections and oÌ„ that they might be cured as discovered First Such who doubt of the all-sufficiency of Christ and Gospel-grace for their poorsouls they acknowledge not nay they see not enough in that which is preached and offered to them for their justification and pardon or for their sanctification and qualification for heaven Now what is that you have heard of in these Parables was it not of a treasure and a treasure that hath all the fulnesse of God and of his Spirit above measure in him and is not here enough for thee and the filling up of thy empty soul 1. In the want of a justifying righteousnesse to take off thy guilt and fears of death be convinced there is more righteousnesse in one Lord Jesus Christ then guilt in all the sinfull sons of Adam if thou hadst sinned from Adam to this day above 5500. years sinning for length of time and besides the guilt of that first sinne hadst the guilt of the greatest sins upon thee that ever were committed and in every act of sin hadst come near the sin against the holy Ghost that sin excepted which yet thou art not fallen into there is fulnesse of righteousnesse and forgivenesse for thee or any sinner that doth or shall beleeve which cannot but overcome and break an heart full of unbelief for and from it were it seriously weighed and considered 2. In the want of sanctification and good frame of heart and life All treasures of wisdome holinesse strength are in this one Treasure to supply thy emptinesse and enrich thy poverty Yea there is that in Christ which will enable thee to sell all thou hast to buy himself the pearl and Gospel-treasure with Christ will put money in thy purse if thou wilt accept him and it to make sure of him for thine for he is the Authour and finisher of faith and of all that appertain to faith not beleeving therefore of Christs sufficiency will be inexcusable Secondly Such as do not prize this Gospel-treasure and Pearl of great price I beleeve let Arminians old and new â—eâ—ch what they will by a policy and stratagem of Satan to draw off mens eyes from looking upon Christ our treasure in this Text yet so brightly hath the light shined by the true Application of it unto Christ and his grace that even many a naturall conscience is enlightned and convinc't that it is meant of him as the treasure of treasures and the pearl of pearls but here now is the sin of these persons that their wils and affections are not carried after Christ nay something yet in their judgements is better then Christ for them and prefer'd before him in their fancies Is it not so with many here and every where As the a Rom. 1. Gentiles of old withheld the light of nature and truths of God in unrighteousnesse imprison'd and â—nother'd it and did not glorifie God according to the knowledge they had of him So the Gentiles or
sure hopes cannot but be men of great joyes and this treasure and pearl bringing so much in hand at present and reaching forth so much in hopes for the future as we heard in the first Doctrine gives out withall no little ground of joy and rejoycing to a Christians heart Obj. But he hid his treasure and that partly as was opened in the 4. Doctrine under mourning and tears How comes he to rejoyce withall Answ 1. The Gospel-treasure is a secret and the finding of it by faith and hiding of it by repentance humility c. are secrets to the world and so is joy The heart knoweth his own bitternesse and a stranger doth not intermeddle with his joy q Prov. 14 10. If he seeth the outward expression he knoweth not the inward impression 2. A beleevers tears are tears of joy or the seed of joy Light is sowen for the righteous r Psal 97. 11. in tears and troubles and joy for the upright in heart 3. Hiding of the treasure under humble tears was not all the hiding we spake of there is as we heard an hiding of hope and there is joy hidden under hope We rejoyce in hope of the glory of God Å¿ Rom. 5. 2. and there is a hiding of love and joy is hidden with love Whom having not seen ye love ye rejoyce c. t 1 Pet. 1. 8. Which in the Use may serve Use 1 Of reproof 1. To reprove those that bring an evil report upon Christ and Gospel-grace that no sooner think some and others speak it out shall a man be converted but farewell joy you must bid adieu to all mirth and chearfulnes and entertain nothing but mopish melancholy and dumpish sadnes which is a clamour both false and impossible 1. False for you hear if you will beleeve what you hear from Christs mouth he is a joyfull man that findes the treasure Finding the treasure of the Kingdome he findes that joy and sweetnes as he never felt or had experience of before Oh the sweet taste of every promise and delicious dainties that he daily doth or may feed upon at the Gospel feast 2. Impossible for the faculties of the soul doe act and put forth according to their represented object Now a Treasure and Pearl is the object a present good and a future good as sure as present And where there is an apprehension of a present good yea and a hopefull assured future good there is and cannot but be joy and the greater that good the greater that joy the higher and richer that good the higher and richer that joy Now here is the summum bonum the chiefest good and it cannot but produce in the heart a summum gaudium the chiefest joy and it being bonum aeternum an eternall good here is gaudium aeternum Everlasting joy upon their heads u Isa 35. 10. The Kingdome of God consisteth in it Rom. 14. 17. 't is true the poor sinner upon his finding of Christ bids farewell to joy in sinne but that proceeds from this true and greater joy which banisheth and puts out the false appearances of sinfull joyes of which in the next point Let none therefore belie the Scripture and blaspheme or speak evil of Christ and his grace or of a true Christians estate What though the beleevers joy makes not such a noise as the carnall mans in the ears of the world A fire of thorns will make a louder noise and crackling then a fire of the best wood and carnall mirth will sooner be heard of then spirituall joy which is better apprehended in the heart then outwardly exprest when the countenance is sober and humble doth it follow he is melancholy and sullen Alas poor blinde worldlings who cannot judge of looâ—s and colours much lesse of hearts and the frame of a beleevers heart especially which so far as it is beleeving it is chearfull c. Use 2 Of Examination For triall it is an evidence against such as say they have faith and have found Christ and yet never took any pleasure in him in thoughts or speeches of him rather are ever and anon excepting against those who rejoyce in him such murmuring and grumbling at the Gospel pearl is an evident note of unbelief Behold this pearl is trâ—mpled upon by Swinish Gadarens and it puts a poor rich worldling into a fit of melancholy That poor young man rich enough in the world Matth. 19. When he is offered treasure in heaven be a sad at that saying if he cannot have it upon better terms then were propounded had the Word taken place in his heart as it did in Zacheus he had presently rejoyced and not gone away sorrowfull but where Christ is not beleeved on he is not rejoyced in and upon this very reason because Christ comes to take away the pleasures of sinne that last but for a season although he would give eternall pleasures in exchange the heart will neither rejoyce nor beleeve in him Ob. But there are those who beleeve but for a time and yet rejoyce as the stony ground Mat. 13. 20. Answ Such a faith such a joy God will go on with carnall men as farre as they will go with him where faith is temporary there joy will be a flash and â—way it continueth not when triall cometh no more than their faith nor doth that joy ever produce right self-deniall of which anon 2. On the contrary Hast truly beleeved Thou dost and will joy in the Lord in whom thou hast beleeved Hast found the first discovery of Christ to bring in some sweetnesse the second more c. 'T is a true issue of a right-bred faith 〈◊〉 you may know it to be so through the assisting light of 〈◊〉 Spirit by this 1. It is pure joy meerly arising from 〈◊〉 sight of the treasure 2. It will hold out in triall and tentation And though joy be but an accessory grace it comes and goes ebbs and flows yet it radically continueth of â—â—ideth in the root and cause of it and all objects of faith are objects of joy what feeds the one will cherish the 〈◊〉 and if thou findest it so with thee happy thou Object But some poor soul will say I dare not deny but I have found the pearl yet cannot rejoyce Answ 1. Is it not thy desire and dost not price a little joy in the Lord above all worldly joy 2. What is that which upholds thee against despair in some promise or Gospel-truth thou hast some secret joy â—r sin would presse thee down and swallow thee up with sorrow 3. Measures of joy will encrease upon beleeving study but to grow in faith and thou wilt encrease in joy Vse 3. Phil. 4. 4. For Exhortation to the true beleever Rejoyce in the Lord and again I say not I but the Apostle not the Apostle but the Lord himself rejoyce thou Christian that hast found the pearl and treasure rejoyce in thy treasure be glad and joyfull
all thy daies for this pearl of great price Earthly affections worldly sorrows carnall joyes will come alone of themselves unsent for unsought but we must send for and call for and provoke these heavenly affections and glad when we can have them active and coming and especially this of joy Let me stir up my self and you to joy in the Lord our treasure and in the knowledge of Christ our Pearl by these following considerations Motives to joy 1. There is joy in heaven when a lost sinner is found and should there hot be so in thy heart when the hidden treasure is found they both are found together heaven findes the sinner and the beleeving sinner findes the Pearl oâ— heaven at one and the same time Why should not heaven and earth meet in their rejoycings as in their findings 2. Thou maiest rejoyce 'T is thy portion not allowed to others but to thee Rejoyce in the Lord ye righteous c. a Psal 97. 12. The wicked and unbeleeving are never welcom'd to the feast of joy if invited nor shall they taste of this supper of joy while they refuse to come to the dinner of grace If God saith to the young man in the heat of his lusts Rejoyce Eccles 11. it is but ironically spoken with a salt check and serious threatning in plain English it is Repent and his message to secure sinners is Be afflicted mourn and weep or Woe to them that have their consolation here for they shall weep but blessed are they that weep now for they shall laugh and leap for joy 3. Thou art not wise no more then obedient in this if thou dost not take thy fill of joy nay 't is a sinne not to rejoyce upon beleeving as not to beleeve upon a discovery of Christ 4. How many passe over the field and stumble at the Word where the Treasure is hid and finde it not thou hast it discovered before others while others are left in their blindenesse and given up to their blinde and wilfull stumblings 5. God loves a chearfull beleever and receiver of his Sonne and a chearfull giver of the heart to his Sonne and how canst thou give thy heart acceptably if not chearfully Take Christ therefore and be thankfull receive him and be joyfull How shall I joy saith the weak heart Ans 1. Give not way to doubting whether the treasure be Means of joy in the field or no or whether the Pearl be of such great worth or no or whether it â—as hid and is now revealed for thee or no beleeve that God hath discovered it and that for thee take it for thy own and rejoyce 't is nothing but this unbelief that hinders thy joy 2. Walk in this field of the Gospel take a turn or two every morning and at best leisure in thâ— meditation of the promises 't is a very pleasant field and walk you have none such in all your grounds orchards or gardens the poor-rich peny-father comforts himself in telling over and but looking upon his bags of gold in his hutch or coffer Câ—â—st Nummos contemplor in arca c. not thou be as wise to muse and thinke upon these hidden riches of Christ The devil an old enemy of mans continued comfort will interrupt thee and scare thee it may be off the ground but regard him not resist him stedfast in a beleeving meditation in the strength of a promise and he will flee and thou maist keep the field and keep but the field the Treasure is there 't is thine it will glad thy heart but to thinke it is there and there for thee 3. Quench not the Spirit of faith and hope and the Spirit of joy will come and will not depart apply thy self in praier upon the promise of joy there is a filling up of the soul to the brim with joy and peace in beleeving to be obtained neglect not the ordinances of comfort Word Sacraments conference sin not against the light of a promise no more then of a precept live by faith without beyond feelings and he that shall come will come and will not tarry beyond the fittest season wherein he will speak peace and quicken thee with joyfull consolation Use 4 Of Admonition For admonition in a word to them that be yet in unbelief strangers to true joy because strangers to true faith I do not wonder you are so sad and melancholy in these times these have been losing times and yet they are reforming times both these considerations damp the carnal mans heart and almost strike him dead The world goes away from them they see and mens goodly pearls that they have sought after can give them no content and comfort they thinke there is none in a work of Reformation Amidst such kinde of thoughts my word of warning is that men would be wise come to themselves with the Prodigal look after this Treasure in the Gospel 't is very good Treasure in these chargeable times to stock you and enrich you and bear your charges to heaven yea and make you chearfully fruitfull in all good works my counsel is you would get among beleevers they can though their commons fall short eat their bread with singlenesse and gladnesse of heart with leaping joyes as the word b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Act. 2. 46. Would you beleeve upon the credit of my Text and the merchants experience that there are joyes upon joyes coming in with the adventures and merchandize of faith you would perhaps embrace the profer of Christ in the Gospel and come in to him who will be a Pearl of invaluable price to you till then we cannot speak a word of peace to you for you have nothing to rejoyce in till you have found what the merchant here found a Pearl his joy was the joy thereof Now take these words in with those that follow he goeth and selleth all that he hath And thence ariseth our Doct. 6 6. Observation The joy of a beleever it workes him to utmost self-denial or A joyfull Christian indeed will part Joy breeds self-deniall with all he hath for Gospel-treasure We have the Doctrine and Reason both in the point the Doctrine by it self is this Christ-finders are self-losers And the Reason is this Gospel joyes doe bring a soul to utter self-deniall and extreme poverty of spirit First We shall open this affair of the Kingdom a Christians selling all Secondly Discover the strength of the Reason for joy For the first in the kingdom of heaven or Gospel-state there is that done which amongst men you call trading buying selling and here is a selling first and buying afterwards In selling two things are considerable 1. The sale it self 2. The matters vendible and to be sold 1. The sale it self and there we have consent to part with 1. A Christian sale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqâ—id amplius videtur significare quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in locum actuall
there is something before our eye the mist of sin that we cannot see the Sun-beams of assurance 3. Although these Sun-beams can and will dispell these mists yet God hath not promised to let them break forth but as the heart breaketh for and from iniquity 4. Let there be diligent circumspection and watchfulnesse against creature ensnarements baits and traps of profits pleasures honours interests and relations here below these are no part of the Gospel-treasure or Pearl Keep up and maintain a weaned affection from the creature Let them that 1 Cor. 7. 29 30 31. have wives be as though they had none and they that weep for the losse of wife husband childe estate friend be as though they wept not and they that rejoyce in any earthly comfort as though they rejoyced not and they that buy any thing but the Gospel-treasure and pearl as though they possessed not And they that use this world as not abusing it to hinder them of the enjoyments of the world to come If ye be risen with Christ by the faith of the operation of God Set your affection Col 3. 1 2. on things above not on things on the earth 5. Let there be diligence in all acts of grace or in the actings of every grace and in all good works which are the 2 Pâ—t 1. 5 c. fruits of faith and fore-runners of glory The more acts and actings of every grace the more fruitfulnesse and the more fruitfulnesse the more evidence And he that wanteth these things through carelessenesse is blinde and cannot see afarre off so farre as heaven nay saith the Apostle He hath 〈◊〉 9. forgotten that he was purged from his old sins he hath lost his old evidences of a share in Gospel-treasure and he that is not assured for what is past and present cannot in that condition be assured for the future But if you give diligence to hold fast what you have already Revel 3. 3 11. and to know your calling and election for what is past and present you shall be sure for the future in the same endeavours never vers 10. to fall nor lose what you have and hope for but heaven stands open for you an abundant entrance shall be ministred unto you into the everlasting kingdome of our Lord and Saviour vers 11. Jesus Christ no bar nor obstacle nor cloud in your way 6. Let there be diligence in heart-examination and hearty trial and that in and about these three things 1. What you have of Christ whereto you have attained 2. What you have sold and are yet to sell of self and creature 3. What you are yet to buy what cost to lay out for more assurance evidence and peace Secondly Shew your diligence as well as use it The word there in Heb. 6. 11. is emphatical display your banner your colours let your diligence be such as may break out and manifest it self and according to the metaphor in the Text Doe as buyers goe to the owner goe to the Market 1. Goe to the owner own the owner of the field treasure and pearl professedly the Lord Jesus Christ the great Jeweller and Master of the Jewel-house in heaven who dealeth who selleth for himself and his Father too Stand forth as Zacheus did take him into your Families speak act for him 2. Goe to the mart and market of ordinances private publike Your most common markets for buying more of the treasure and pearl will be praier the Word Sacraments converse and traffique with the Saints those that are known merchants experimentall Christians Begging of assurance is good buying with God and of him so you be fervent and instant in it Hearing reading and other exercises of the Word will deliver over more knowledge and power of Christ The Sacraments for beleevers and their seed will to them and to such I now speak minister strong evidence and consolation the immutable things of God his counsel and oath are there See Heb. 6. 17 18. and experimental Saints will tell you they never repented of their bargain God never falsified his oath or promise with them Frequent forsake not your assemblings together as the manner of some too many Christians now adaies is I shall leave with you some quickning spurs to diligence after more assurance of Christ and so winde up my work for this Quickning spurs to Christian diligence time and text 1. You may make your eyes your chapmen you have found a treasure a pearl you have seen it choice and precious you have joyed in it as being well worth all the price that is called for with the eye of faith you found it and with that in the acts and operations of it you may buy in all the possession O stir up the gift that is in you 2. You have to deal with a faithfull God who will not cannot deceive with a mercifull and bountifull God who if you seek his Kingdom and righteousnesse will cast in brown paper and thred all outward necessaries and when ever these things shall be taken from you or you from them you shall have your stock entire your treasure sure 3. The more cost you lay out the more you will buy The more you deny lose of self sinne creature and life for Christ the more you will gain of him and from him It is incredible but to those to whom it is experimentall what comings in they have who are selling and selling every day and in full trading They who doe honestly but turn the peny make a shift to live but great merchants are enriched to thousands and ten thousands of pounds Nothing venture 't is most true here nothing have and yet in a true sense I may say you that are selling all with the greatest diligence you venture but just nothing you have and shall have all for it 4. Consider 't is no adventure beyond sea though above sea but a sure exchange and a certain return between heaven and earth when you first found the Gospel-treasure in the field of promises it may be you ventured upon the promise as upon ice but I have told you often and now tell you it again there is good and sure footing and no slippery ground in a promise of Jesus Christ 't is sure to all the seed And now is your salvation neerer and to every Christian merchant who holds on his commerce with heaven surer then when you first beleeved Rom. 4. 16. 13. 11. 5. Diligence is as commendable as gainfull slothfulnesse and selfishnesse shamefull Seest thou a man diligent in his businesse saith Solomon he shall stand before Kings he shall not stand before mean men If diligence raiseth a man to assured preferment amongst men what honour what entertainment preferment shall the diligent Christian have with God Doth he not shall he not stand before the King of heaven the King of Kings be known as his favourite have more testimonies of his love whereas on the contrary what
wealth honour and riches poor f Turcicum imperium quantuÌ„ quantum est mica tantum est Luth. crums or if you conceit it great morsels gobs and cantels upon the men of this world Gods great house now turned into a prison and appoints them ordinary relief out of the common basket of his bountifull providence which might lead them to repentance or will leave them without excuse and all this he doth for his Spouse the Church of the elect for whose sake he ordereth all men in the world or these common prisoners to be serviceable to her whom himself serves in not only with grace but with all outward mercifull supplies how mean or course soever in the great silver Charger of the Covenant as a Brother * M Tho. Case his Model of Thankfulnes in a Ser. before the Parl. upon Psa 107. 30 31 expresseth it Now who may not discerne a vast difference between the New-gate prisoners common basket and the Princes silverplates and chargers and who that will not shut his eyes seeth it not one thing to be reprieved and spared under the dominion of God's and Christ's power which is all the Serpents seed are capable of and another thing to be redeemed and bought out of the hands of sin and Satan into the Kingdome of Christs grace and glory yea and to have all things here come in by purchase and promise one thing for God to be the Saviour of all men or preserver of man and beast in the waies of his generall providence as Psal 36. 6. Another thing for God in Christ to provide for believers and his chosen ones from speciall purchase to serve them in with all things out of speciall love and to convey all unto them by a speciall promise 1 Tim. 4. 10. 6. Although this reprieve of the wicked is for the elects Demon. 6. sake and for Christs sake yet it follows not that it is by purchase for all that is for Christ and for the elect is not by purchase as to instance the creation of the world was for Christs sake All things were created by him and for him Col. 1. 16. yet he purchased not that creation The elect Angels are for him and he makes use of them for the good of elect men yet he purchaseth them not And the Reprobate Angels the devils are serviceable in the Kingdom of his power for the good of his Church to afflict and try them yet are they farre from being purchased so God can shew many drops of mercy to further on his Sons designes in a common way of providence and yet not put his Son to shed one drop of bloud for a reprobate mans preservation or livelihood that drop would make it too pure and shiere mercy which no serpentine seed tasts of but hath a cup of wrath and justice with every drop of mercy Lastly which may serve for our last demonstration and Last Demonstration and Answer last answer also to the grand Objection As Christs Kingdom of power and grace must not be confounded so his Redemption by price and his Redemption by power may not be separated They are only bought for whom the price is laid down 1 Cor. 7. 23. Ye are bought with a price who are there distinguished from men as men for whom the price is not so much as tendered but they who are bought with a price are h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 13. brought out by a strong hand from the power of darknesse and are translated into the kingdom of love and of the Sonne of Gods love yea and the creature shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God Rom. 8. 21. As it shall be the glorious liberty of the sonnes of God to give homage and service of praise to God and their Father Redeemer and Sanctifier for ever So it shall be the glorious liberty of the creature to minister matter of praise to the elect who shall improve the creature to its full and perfect use and raise it up to its honour and dignity for which it was made to be instrumentally helpfull to mans praising and glorifying of his Creatour as the nurse i Wâ—llet upon Rom. 8. qu. 34. out of Chryso to a Kings sonne and heit-apparant to the Crown when the Prince comes to his fathers Kingdom the is made partaker of some choice preferment with the Prince she nursed But what is this to Christs purchase of the world for the men of the world or of all men in the world for worldly enjoyments When as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creature it self Rom. 8. 21. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature ver 23. or totus mundus conditus as Beza the whole substantiall structure and frame of the heaven and the earth is not there to be understood of every individuum or singular of every kinde nay 't is disputable whether every species shall be restored and continued And 2. not one individuall-non-elected man woman or childe hath any part of spirituall liberty here which they had if they were under the liberty of Christs purchase nor shall have any share in the glorious liberty of the sonnes of God and of the creature hereafter but as they are now in the common prison of this great house the habitable earth so they shall be all shut up in the close prison of hell their souls at death till the day of generall judgement and their bodies with their souls after that great day for ever and ever No ground can I finde for asserting that Christ hath purchased heaven or earth or any saving or any temporall benefit at all for any of the sonnes of men whose bodies and souls are not purchased as the elect-sonnes and daughters of God All is theirs not the menâ— of this world whether things present or things to come by purchase by promise by firm title and everlasting possession in Christ or all in all while here and in God our all in all in heaven for ever Object If any offer to object yet further The world 1 Cor. 3. 22. is the Saints and wicked men are a part of the world and so a part of Christs purchase as the chaff is purchased with the wheat for the wheats sake which when the wheat is severed from it is burnt up and cast into the fire I shall offer this Answ 1. Mans similitudes prove not a truth of God but illustrate onely and Gods similitudes Christs Parables as those of our Text or that of wheat and chaffe Math. 3. 12. have no such scope and they prove nothing beyond their scope 2. There is no Basis by any firm proposition of the Word to build such an illustration upon for all the world and even wicked men may be the Saints for use and benefit and yet they are not purchased but the benefit by them As death 1 Cor. 3. 22. is said to be the Saints i. e. at their