the application and that by gift of all other good things from the gift of Redemption and of the Redeemer himself Rom. 8. 32. 3. That of Christs satisfaction for all men and obtaining the pardon of all sinnes against the Covenant of works for all them and his satisfaction for and pardon of the sinnes against the Covenant of Grace only for the elect whereas all men originally and actually hanging upon a Covenant of works for life and yet continually breaking that Covenant are actually in all ages and in this present age as in the Apostles age under the curse Gal. 3. 10. And they who have any sin forgiven have all sins forgiven them Col. 2. 13. Zach. 13. 1. which are the elect only Christs peculiar people Mat. 1. 21. Tit. 2 14. 4. That of the Gospel and of the promise of life the former being as our new teacher said * After his Lecture to a brother of ours for all the promise of life for believers only Whereas at the first dawning of the Gospel the promise of life and immortality comes to light 2 Tim. 1. 10. whoever have the Gospel preached to them that they might believe have the promise of life also preached to them that they might believe and before a man doth believe he hath no more interest in the Gospel or in Christs death then in the promise of life Joh. 3. ult 5. It makes Christs death not at all the execution of Gods election or if at all but of a conditionall election producing but a conditionall Redemption for all not absolute for any hence 6. It frames Gods intention after mans fancy and Christs love to be no more to Peter then to Iudas as some have confest it 7. It imagines the grace of God to be for all or none and Christs death to be for none certainly but contingently 8. It shuts out Infants from any benefit by Christs death but what say they is common to Reprobates as freedome from originall sinne bodily life and Resurrection The first we deny that any Reprobate hath or shall have As for present life and future Resurrection if Infants have no more advantage by Christs death then have they not so much either as a benefit or not as by his death if they have more why do the Assertours of such grace deny them the seal thereof in Baptisme 9. It leads to other errours as pernitious and pestilent I 'le instance in three 1. That of free will for Christs death for all obtains but of God by their Doctrine a possibility that men may be saved converted c. If they will and that will left in their common Nature is Grace Gospel-grace they must make it or they make nothing of it a Gospel-will let it be then contributing to mans conversion what just nothing saith the Scripture Ioh. 5. 40. 6. 44. All say they in effect for let all operations of grace be put that may be put into the balance will must cast the scales and determine the case whether the man shall be converted or no saved or no. And what the vote of the will is in that case reade Psalm 81. 11 12. Jeremy 44. 17. Oh slavish will as Luther call'd thee and Oh Legall will may I call thee continually in bondage What is the pride of that opinion which would exalt thee such a bond-slave above a promise above the Spirit above God and his decrees c 2. That of falling away from Grace for if Christ died for all and that to obtain remission of sinnes for all and a will for all to be converted then all men are not only fallen in the first Adam but are and shall fall in Christ the second Adam from a pardon'd state and a state of free-will and of free-grace in their sense who are not elected yea but when the Scripture a Luk. 1. 77. Joh. 6. 44 45. attributeth remission of sinnes and a will to be regenerate or a will set at liberty for the receiving and acting of grace onely to the Elect such falling away from such grace is an imputation by Arminian Doctrine cast upon the Elect of God such Doctrine and Doctours therefore to be abandoned 3. That which issueth from both the former deniall of the Spirits efficacy first and last They that teach Christ died for all doe grant he gives his Spirit but to some here they plainly separate Christs death and the Spirit of his death and when the Spirit is given hee workes but at the courtesie of the will how farre and how long it willeth and pleaseth Can that Doctrine be for Christs honour that tends to the dishonour of his Spirit 10. And lastly It engenders unto that conceit That the damned may in time be saved b As since these Sermons were preached I have met with a Pamphlet not worthy confutation entituled Divins Light per antiphrasin it should be diabolicall darknesse manifesting it should be smoking out of the bottomlesse pit the love of God unto the whole world and to his Church wherein six times at least that place in Zach. 9. 11. As for thee also by the bloud of thy Covenant I have sent forth thy prisoners out of the pit wherein there is no water is applied beyond some of the old Doctours expolitions to Limbus patrum or of Bellarmines to Purgatory a part of hell as he dreams even to the deepest place of the damned men and devils too who shall saith the namelesse notelesse Authour by vertue of the Covenant of Generall Redemption be delivered from thence and rewarded too for all their torments and losses in grace and glory Much Atheisme and blasphemy there is in such an hereticall assertion and this contradiction in adjecto that eternity of hell-tormenting fire as is expresly threatned Math. 25 ult Mark 9 45. shall have an end doth alone call aloud to have that Pamphlet condemned to and consumed in some Cheap-side or kitchin fire or if not so yet as Arminius and Vorstius dreamed it promiseth Levamen aliquod some easement and mitigation of their pains for ever in hell I should now proceed to the true Exposition pertinent Observations and Applications of the Text but there lieth a rub and remora or two in my way which I shall endeavour to remove viz. Quest May not the former Exposition stand in some founder sense then that of this Seducer viz. Although Christ did not redeem all mens souls yet he did buy the world of creatures for the common good of all men Answ 1. Suppose he did buy the world of creatures for the common good of all men yet it is not the scope of the Parables or either of them in the Text to affirm or illustrate any such matter 2. Our late Expositour took not the Field for the structure and store of other creatures but for the whole bulk of mankinde and every singular man and woman and mothers childe as we say 3. Grant that he or any man should draw the
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
founded in him but in the seed of the woman the Lord Jesus nor is Adams enmity with Satan and reconciliation with God there mentioned but only the womans and her seed partly exprest partly implied 3. All died as they sinned in Adam before this promise but the promise is not made of or to all mankinde who died vertually in him only of and to the woman is it spoken and her seed the principall whereof should be the redeemer and the rest of her seed the redeemed ones of the Lord between whom and the old Serpent Satan and his seed there should be irreconcilable enmity 4. If you would know who and who only and what number they are for whom if you speak of the certain individuals the Lamb was a ransome from the beginning you must wait till the Lambs book of life be opened of which we read Revel 13. 8. and 17. 8. where plainly you may learn That 1. He was not slain for any first or last but for such whose names are in his book 2. Comparing those Texts with Rev. 13. 3. there are a world of people whose names are not written in his book therefore not slain in the Arminian sense for all the world nor must this last place in Timothy nor any of the former be so understood We have now done with the Scriptures alleadged and abused by him and vindicated by us which I desire you to hold fast in the true sense not in a perverted interpretation these were his out-works which we have taken and possesse we them for the Truth Come we at length to batter down the enemies Forts and strong-holds of his carnall-reasonings and confident arguments Two Reasons and two Arguments were brought to prove his Doctrine That Christ gave himself for the whole world Now such as have studied Logick or artificiall reasoning know no difference between Reasons and Arguments for it they be Reasons and do not argue they are irrationall Reasons and if they be Arguments without reason they are unreasonable Arguments But to follow him in his own method and to deal with him at his own weapon If we have taken the Scriptures out of his mouth we shall not doubt but to take his weaponâ— of Reason and Argument out of his hand or leave him a bare Sceleton of reason without flesh or substance much lesse having any soul or life of faith or divine truth in his assertions And first of the two Reasons Reason 1. Reasons disproved The whole harmony of the Scriptures such as he had proved his point withall are they not enough and do they not sound all one way Answ 1. Call to minde every of those Scriptures but remember their sense as well as their sound He is a foolish man who thinkes as the bell tinks Nor yet do the Scriptures give an uncertain sound but in opening and examining of them with the context and scope and with other Scriptures you hear with one consent they speak not absolutely of Christs dying for all but of and for such an all and such a world as is the all and the whole world of believers elect Gods people his true Israel some of all sorts of people out of all Nations some 2. Search and consult with other Scriptures which neither he nor I have yet mention'd and you will be more fully convinc't that we have the truth with us and that this Doctrine of Christs dying for the whole bulk of men is another Gospel from that which Christ and his Apostles or we from them have ever preached I shall instance but in three places the first in Joh. 15. 10. Greater love hath no man then this that a man lay down his life for his friends and presently to shew whom he laid down his life for he addeth v. 11. Ye are my friends c. It is most true what the Apostle saith Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Sonne But 1. What We meaneth he there Not all men but such as are justified by faith and have peace with God by faith v. 1. 2. Though the elect of God are enemies as considered in themselves and in their naturall estate yet being loved of God from eternity with the love of good pleasure they have a price laid down for them by Christs death to bring them under the love of friendship and when they do actually believe they are actually reconciled and of enemies are made friends so that Christ laid down his life for such as were in Gods choice and love his friends and by Christs death and the fruits of it brought into a state of actuall friendship A second follows John 10. 15. And I lay down my life for the sheep whom in the verse precedent he had called his sheep See here I beseech you ye that love the truth and love not to be seduced though that is a weak property of sheep to wander yet if you be Christs sheep hear the voice of the good shepherd and not of strangers for whom doth Christ himself say that he died he best knows and is only able to resolve this doubt why if you will believe him who is truth it self I lay down my life for my sheep he doth not say for goats at all but for the sheep behold and hearken after the harmony 'tween this and the fore-alleadged Scriptures certainly where Christ or his Apostles speak in larger tearms of all and world and whole world must not these tearms be limited to Christs sheep It was a subtill counsel your new Lecturer gave you that other Scriptures which he cited in the second place as but favouring his opinion should be expounded by the positive Scriptures but be you as wise as he was subtle and learn to reduce all his positive Scriptures which yet had Synecdoches in them of the whole for a part or of the generall for the speciall to and by this main Position of our Lord a fundamentall truth Let this be first laid down I lay down my life for my sheep and whosoever shall after so plain a foundation laid by Christ himself in his Word and by his Spirit in your hearts teach universall Redemption or Christs dying for the bulk of mankinde tell him he doth nothing else but build hay and stubble upon the foundation nay he doth yet more wickedly even lay another foundation with Christ or besides his purpose A third and last is in these words Ioh. 17. 19. For their sakes I sanctifie my self Christs sanctifying himself is his preparation for death setting himself apart to die for whom for their sakes his eleven Apostles not Iudas v. 12. and for those which should and shall believe on him through the Apostles doctrine this is not for the sake of all men that he so much as prepares to die much lesse that he died for them for whom he fitted not himself to die in their behalf So as you see to make up the harmony and consent
Vindiciae Redemptionis IN THE FANNING AND SIFTING OF SAMVEL OATES His Exposition upon Mat. 13. 44. WITH A faithfull search after our LORDS meaning in his two Parables of the TREASURE and the PEARL Endeavoured in severall Sermons upon Mat. 13. 44 45. Where in the former part UNIVERSALL REDEMPTION is discovered to be a particular Errour Something here is inserted in answer to PAULUS TESTARDUS touching that Tenet And in the later Part CHRIST the peculiar TREASURE and PEARL of GODS Elect is laid as the sole Foundation and the Christians faith and joy in him and self-deniall for him is raised as a sweet and sure superstructure By John Stalham Pastour of the Church at Terling in Essex 2 Tim. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fideles verò minimè decet Reproborum in gratiam Ecclesiam turbare Testard The. 2 v4 1 John 4. 1. Beloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world London Printed by A. M. for Christopher Meredith at the Sign of the Crane in Pauls Church-yard 1647. TO MY BELOVED BRETHREN AND NEIGHBOVRS in TERLING Beloved YOu are the people among whom my lot hath fallen for these fourteen years and upwards unto whom I came and with whom I have been in weaknesse and in fear and in much trembling Yet in regard of Gods presence and indulgence of Preaching-liberties with some successe all the Prelates times and since with his protection in these times of warre I may say The lines are fallen unto me in pleasant places yea in God the portion of my cup I have a goodly heritage And for you I cannot but remember to Gods honour that inviting report which was given of you that you were a fasting and a praying people which I found true among the best of you who gave me a call hither I doe not forget what example of Non-Conformity to Prelaticall injunctions you held out to me nor what forbearance you allowed me for a time in the use of the Ceremonies which * M. T. Weld my Reverend and godly Predecessour had refused and I through inconsiderate timidity and temerity had introduced till God convinc'd me of my folly I must needs acknowledge with thankfulnesse to God and you that some competent number of you have fallen in with me in a time of Publique Reformation to witnesse against Popery Prelacy Superstition Schisme Heresie Profanenesse and Formality and have helpt towards their Extirpation according to Covenant But in this I question how the rest of you are or will be approved to Christ and your consciences Some for leading others for following and persisting in a way of Needlesse separation from me and your Brethren and that privately as publikely and that after you had upon conferences and debates granted a true Church here in being and have seen it come forth more visibly in the way to further purity after our renouncing all dependency upon Prelacy our casting out of Ceremonies and Service-book as a menstruous cloth with a Get thee hence our seeking after with joynt-consent all Christs own Institutions and our chusing of his Officers this is an un-Saint-like separation not to be justified scarce to be parallel'd Some for running to another Baptisme or disclaiming my Ministery and the above mentioned first Call which other of your Brethren have stuck to avouched and renewed by these as other evidences which might be produced but that I spare you it appears the more Christ hath whistled and wooed you in the more you have fled from the fold the more I his poor servant have been yours the lesse you have been mine and with a clear conscience I may write and publish it the more I have endeavoured to love you abundantly the lesse I am loved of you But that which Christ hath most against You the ignorant and profane multitude I mean not but Professours is that some have taken upon you the office of teaching and re-baptizing others have hearkned after you and you with them after false teachers who have drawn disciples after them not only to another Baptisme but to another Gospel never fancied but ever abhorred in this place since I knew it and before in my Orthodox Predecessours time which yet is not another for the Gospel of Christ is but one eternall Truth but there be some that trouble you and would pervert the Everlasting Gospel by preaching an universall and when all comes to all but temporary Redemption by the death of Christ as they say for all He that started this first among you stirred my spirit least this leven should speedily spread thorow the whole lump with all instancy and constancy on Lectures and Lords daies publiquely to witnesse in these following Sermons against that which was too publiquely and boldly vented though in a private house And as at that time I acquainted you with some reasons or causes why I conceived God sent in that subtle seducer so now I will re-minde you of them 1. For your countenancing the way of Anabaptisme and compliance with what they who run that course say and doe as if all they said were Gospel and all they did were godlinesse 2. For your want of love to the truth and of this truth That Christ died but for some which is a truth or Christ died in vain for the most of men for what shall it profit if any of Christs purchased ones should win the world and not win Christ but lose their souls and all grant most men will lose their souls and that it is a blasphemy to say Christ died in vain 3. For your Triall Deut. 13. 2 3. whether you doe soundly love God and sincerely professe Christ crucified There must be such heresies among you that they which are approved may be made manifest 1 Cor. 11. 19. in their solidity of judgement sincerity of heart and stedfastnesse of conversation among you 4. For your caution lest contending for circumstances above the substance you lose the substance while you catch at the shadow For Satan by Gods permission hath set Pioneers while you are seeking to set up the Roof on work to undermine and rase the Foundation 5. To quicken up your diligence in the search of the Scriptures And lastly To make you more carefull in holding fast of all Gospel-truth lest you be plundered of it Now if any of you have been plundered t is possible Brethren to recover this with other truths out of the hands of spoilers Bestir you therefore and quit your selves as living stones of the spirituall Temple of the living God the Pillar and ground of truth Doe not only regain hold fast but as you hold out any colours of a visible Church hold forth the truths that appertain to the Head of the Church visibly gloriously And I do now more solemnly call you out to witnes with me against this Errour of Vniversall Redemption let it be qualified how it will it hath an ill savour
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
together but with untempered morter In the next place Who is the man that found the Treasure and Pearl and sels all to buy c. Was it the Lord Christ as he affirmed What though God be said to finde his people and Christ came to seek and to save the lost sheep groat and Prodigall Those Parables Luk. 15. are of one scope these of another The man thought it may be he had been opening Luk. 15. 3 c. not Math. 13. 44 c. and so lost himself and the true sense of this present Text which holds forth as you will perceive more afterwards the joyes and priviledges of a Christian finding Christ in the Gospel not Christs priviledges and joyes finding a Christian in the rubbish of the world of man-kinde Lastly By selling all saith our new Expositour is understood Christs selling all he had his parting with his glory his riches of this world his life and the sweet beams of his Fathers love to purchase the whole world and his people therein These words are fair and specious and will take with the fancies of weak men and silly women because of some truth therein as if they were the truth of the Text but as before upon one absurdity presumed as the proper sense he swalloweth many more And though he thinks he hath found the life and marrow of this parabolicall speech yet it is but the marrow of his own fancy That Gods people are like treasure hid in the field which when Christ hath found he parted with all he had to buy this field for if it hath appeared already that 1. By the Kingdom is not meant the Church nor 2. By the Treasure here spoken of is meant the Christian nor 3. By the field the world of men nor 4. By the Pearl either the world or Church nor 5. By the man or merchant finding c. Christ Jesus then cannot the selling of all be Christs purchase of his people by the parting with all he had to that end But Secondly Let us examine his Observations and see how 2. His impertinent observations impertinent they were Were the Exposition right most of the observations would be right and proper enough but that foundation being false the building falleth to the ground As 1. The peculiar people of God are Gods treasure and jewels A truth but not here to be found 2. God is found of those that sought him not A truth but not here primarily intended only presupposed the Parables speak of mans finding of God in Christ and of Christ in the Gospel and only presupposeth that God cometh in the Gospel of the Kingdom and findes him first by the preventing light of his Spirit 3 The providence of God is a strong Tower But this tower not built upon this Text. 4. Gods love is abundantly put forth towards his elect We grant it but not as the man intended it here to obscure set by and take no notice of the abundant love of Gods elect towards Christ which he speaks to in this place 5. Christ parted with all his glory for the good of his elect The Observation is good and pious but not proper to the place but in that Christ did part with all as we finde it in other Scriptures and that only for the elect This indeed makes the Lord Jesus a Pearl and Treasure to every true believer for obtaining of which treasure the believer parteth with all his basenesse and glory too in himself or in the world 6. The Lord Christ did give himself for the world that is the whole world or number of men in the world This is the Observation which the Observatour called a Doctrine hardly born and that which I called at first a false Doctrine added to his impertinent Observation And which is the Third thing to be exâ—mined by the Scriptures to which 3. His false Dâ—ctrine touchstone assoon as it is brought we shall finde it hath neither true footing in the Text nor foundation elswhere in the written Word rightly understood 1. Not in these Parables of the Text For 1. If we cannot finde it in the Exposition or meaning of the words we cannot draw out a Conclusion where there are no premises 2. Parabolicall Texts prove nothing beyond their scope 2. Not in other Scriptures although the late Interpreters light as he said gave him that Christ did die for the whole world yet when we come to the Law and to the testimony if he or any man speaks not according to the Word in the sound sense thereof it is because there is no light in him but upon proof and triall his light will be found darknesse and how great that darknesse is we shall judge better with the Candle in our hands or the Sun beams of Truth before our eyes In the search after the falshood of this his Doctrine That the Lord did give himself for all the world of mankinde though with a principall eye to his elect We will follow the Authours method first examine his positive Scriptures as he termed them and then such as are like them and favour the Doctrine which he produced for proofs And first as touching his positive Scriptures we will not forget his Caution Take this by the way that positive Scriptures must not be overthrown by mans reason or consequence Heb. 2. 9. vindicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi annotandum particâ—lam universalem non complecti singulos homines sed omnia Christi membra in unum corpas conjungere Bez. ann in loc a Caution that if himself had remembred he might then have been silent or since that have recanted his rash reasonings and collections His first Scripture was that in Heb. 2 9. where Christ is said to taste death for every man I answer This universall particle reacheth not to every individuum or singular man but to every member of Christs body not to every man as a man but as a member of Christ which appears 1. From that precedent clause by the grace of God to every man that Gods grace extends unto Christs death extends 2. That all or every man is expounded by and confined to many v. 10. 3. Those many or all are sonnes adopted and to be adopted 4. Those adopted sons shall all come to glory whom Christ is there said to taste death for 5. Christ is the Captain of their salvation for whom he died all this in verse 10. 6. They are the sanctified and to be sanctified v. 11. 7. They are his Brethren v. 11. and 12. 8. They are all the children of Gods election and regeneration v. 13 14. Besides In how many places of Scripture do we finde the particle all or every one or every man taken not for a simple and absolute universall but a meer indefinite expression or note of so many men or of so many of mankinde as are of that stamp and spirit which that Scripture speaks of as for instance in one place for many Luk. 16. 16. 't
and ineffectually called but as called and that effectually and according to purpose And so this Heretick is forc't being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convinc't and condemn'd in himself as I gather by this Use to apply his comfort to the elect alone and to that end quoted the 2. of Col. 2. The Apostles praier for them that they might have the full assurance of understanding which he interpreted to be That they might see their particular assurance of life in a generall promise and not their generall assurance in a particular promise for we desire no more then a particular and personall assurance in and from a generall promise such as Pauls 1. Tim. 1. 15. and yet this generall is not so universall as that Christ died for all the world of men But not hurting us in all this Use of Comfort hitherto at last he thought he would strike home and wound us deeply with this blow A man may preach seven years of particular Redemption and not comfort a distressed conscience to which I say two things 1. What means he by a distressed conscience a childe of light walking in darknesse or a childe of darknesse blowing up the sparks of his own fire-sticks but almost smothered and stifled with the smoke thereof 2. We preach a choice and speciall Redemption in a generall offer to what sinner soever that is distressed and will be directed As Paul Believe and thou shalt be saved and Act. 16. immediately the Jailor is comforted he staied not seven years for it His third Use was To teach us abundance of love to Examination of his third Uâ—e Christ Answ I demand whom he means by us if the people of God and the elect and believers how is this a direct inference from Christs buying the whole world if all men be meant by us how shall they love who doe not believe but if he understood Gods peculiar people because he mention'd the Spouse afterwards no wonder her love is so carried after her espoused husband Christ let him know that the hearts of the Saints are touched and taken with the speciall love of Christ it is that which constrains them to love him in a speciall manner and that the more abundantly because they know in part and shall yet further know Christ died for them not only out of a generall love which he bears to mans nature but out of a speciall and singular love which he bears to their persons and to theirs onely Thus have we followed his Counsell to search the Scriptures and we finde them of weight for speciall Redemption and love but weighing the man and his Doctrine and Uses too of universall Redemption we have found them too light Let me but adde a few Arguments as Antidotes against the poyson which some of you may have suck't in of late and preservatives from the infection of this hereticall tenet of Christs buying the world of men and dying for them all and we have done with the Anasceuastique part of our discourse which tends to the weakning ruine and destruction Antidotes or Counter poison of so grand an errour First Gods Attributes are hereby wronged and scandalized as 1. Gods power is called into Question as if a generall benefit were merited by Christ which by reason of mans wickednesse he cannot apply 2. His wisdome is eclipsed for it puts upon him such an intention as yet by proper and direct means he attains not unto 3. His justice is rendered unjust for he receiveth a full satisfaction of his Sonne for all men and yet neither first nor last receiveth them into the favour of communion and friendship 4. His highest love is undervalued for it holds forth Gods love to give his Sonne but not so as to give them faith for whom he gave his Sonne and it speaks of Christs sweating and dying for them whom yet he lets die and perish in their sins Secondly If he died for all then he died in their stead and as their surety he discharged the whole debt and so it is not only unjust but impossible that any should perish here the Remonstrants Arminians so calling themselves at the Hague conference had a subtle distinction of Christs dying Non loco vice omnium not in the room and stead of all sed bono tantum but for their good only whereas the Scriptures which own not such a distinction hold out Christ as dying in the room and stead of sinners that they might not die eternally but live for ever so is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendered Philem. v. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in tâ—y stead in another case and about the Question in hand the word in 1 Tim. 2. 6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome in the room and stead of all or pro onnis ordinis electis which compared with Mat 20 28. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many and but for many indivduals or in stead of many singulars chosen of God one choice-singular-Jesus suffered 1 Pet. 3. 18. and other places to be understood Christ died for the wicked that is in their stead The just in the room of the unjust The good the all or any of the benefits that comes from Christs death floweth from this that he suffered in the room of those who have that good and benefit by his death and if as themselves acknowledge he died not in the room and stead of all they weave but a spiders web to say it was for their good how can the surety do the debtour any good if he neither be bound in his stead nor paies the debt in his room Thirdly If he died for all he rose again for all ascended sits at Gods right-hand and makes intercession for all for the Scriptures joyn his death and resurrection together Rom. 4. ult and his death ascension sitting interceding with the Father all together Rom. 8. 34. and more particularly with his intercession 1 Joh. 2. 1 2. and if so that he riseth ascendeth sits and pleads for all he is either heard or not heard for all if heard for all then all must be saved if not heard for all then Christ intercedeth in vain and the Father doth not hear him alwaies crosse to Scripture Joh. 11. 42. Fourthly This loose opinion puts all that hold it upon such distinctions as have no ground from Scripture but are contrary to it as 1. That but even now named or refuted of loco and bono not in stead of all but for the good of all 2. That of impetration and application which the Gospel holds forth as inseparable acts of Christs mediation to whom Christs death is or shall be applied for them he obtained remission of sinnes and for whom he did impetrate to them he applieth Isa 53. 11. Joh. 10. 15 28. Heb. 9. 12 15. Yea the Apostle inferreth
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
Nations still differing but a little from Heathen in Gospel Baptisme and some Gospel light of Christ doe with-hold or forcibly imprison and enslave this light of the Gospel and truths of Christ in unrighteousnesse they smother and suppresse the knowledge of Christ from their Baptisme see and will not see see but are not affected at the sight of a Saviour and his riches and worth Now tell me let me put the Question to any rationall man enlightned what is it that you have and still do lay in the balance with Christ Is it a base lust or a carnal contentment Some profitable bargain in the world or pleasurable enjoyment of this earth Dare you say that Christ weigheth not down all the world Worth you see in Christ nothing but unworthinesse in sin no merit or worth in the creature why consider Christ is of more worth then all his benefits and graces conferred on us and yet any of his graces and spiritual benefits are of more worth as they have the love of God and the stamp of Christ upon them then all the world and all wordly accommodations not to be named the same day with the least of Christs graces much lesse to be weighed in the same balance with Christ himself On the great sin of those then who prefer their swinish lusts and carnal profits before this treasure and the brutishnes of those who prefer the trash on this worldly dunghill before a Pearl this Pearl of great price Thirdly Such as seem to make some account of Christ and grace but the Gospel and Gospel-ministery and the field of promises they esteem not either there are promises enough or rather there are too many for them they are cloâ—ed with them and with the preaching of them Nay the old Gospel the b Revel 14 6. everlasting Gospel preached and to be preached to all Nations kindreds tongues and languages at and upon Antichrists ruinous down-fall a part whereof is Gods free election but of some Christs Redemption but of some Gods Covenant with beleevers and their seed c. this will not down with many young and old professours and hearers of the Word I have thought of some reasons hereof all rotten and corrupt in the mindes of those who are swaied by them 1. Some have lately hearkned after new-teachers of a new Gospel of universall Redemption and Remission of sins for all men so farre as they have sinned against a Covenant of works Now as for faith men hope they have heard enough and beleeved enough already they shall need to hear no more but what will nourish them up in assurance of a pardon before they have any faith at all 2. Others they place all the Gospel in a new baptizing and make that act or work of baptisme the foundation of all their hopes and comforts and therefore desire but to hear more of that and they need no more Gospel 3. Some rest in the bare name of Christ and notion of a Treasure and noise of a Pearl it founds sweetly in their ears and pleaseth their fancies very much but mean while are carelesse whether they finde and possesse it for their own or no. 4. Others have been wont to make the Lords Supper only in their bodily attendance upon it their Treasure and Feast not Christ himself and because they cannot have that Sacrament they slight the Word and will not attend upon it with their wonted diligence it may be on the Lords-day they will afford their presence all or part of the day but on the week-daies they will not hear at all or will sooner hear a c Joh. 10. 10. stranger and a thief who cometh not but for to steal and to kill and to destroy then their constant Teachers who would as Pastours and faithfull Shepherds fold them in and feed them with knowledge and understanding Now woe be to such strangers as scatter sheep from the right fold and to such blind guides as lead people from the Word the diligent hearing and the right understanding of it and woe be to such blinde people who are led and carried from this Gospel field and Ministery where Gospel-treasure is hid and to be found Accursed be that Doctrine or way or person which carrieth you off from Christ and the Gospel of your salvation to any other Gospel which takes all mankinde into Covenant and yet shuts out little Infants from any one promise of grace as if they were no part of mankinde or are farre from having any part in Christ till they actually beleeve that is in the Arminian sense till they act some of their own power and till free-will doth it's part and determines all the controversies of the parties salvation The Lord strike home some arrows of conviction to the very heart of Christ our Kings enemies that people may fall under the power of his Word and all high thoughts against free grace indeed may be captivated and brought into the obedience of Christ Vse 2. This should exhort and provoke us to severall 2 Use of Exhortation duties First Beleeve we this fulnesse of Christ and Gospel-grace and beleeve in it 1. Beleeve there is such a Treasure though you have not experimentally found it The Report hereof must be bleeved or the arm of God will not be revealed to bring you in to the Treasure or the Treasure to you Consider who said The kingdome of heaven is like unto a treasure a pearl c. The Truth it self Jesus Christ who sent Paul and others according to his Gospel to preach among us Gentiles The unsearchable riches of this Treasure 2. Beleeve in it No earthly treasure is to be rested upon but this is a Treasure that you may lay your life upon your faith upon and trust unto it for all-sufficient supplies to make you happy for ever And if such riches encrease you may and must set your heart upon them Secondly Esteem we this Treasure and Pearl at it's full rate and value A Treasure it is a Kings Treasure the Kingdoms treasure an heavenly treasure an hidden treasure made up in a Pearl one Pearl all which call for our high estimation and account of it 1. As 't is a Treasure who doth not prize a treasure wherein there is abundance Joseph's abundance drew his brethren highly to prize him whom before they had slighted Solomons treasures of wisdom as of riches raised his fame in all parts brought over the Queen of Sheba to see and admire till she had no more spirit in her Behold a greater then Solomon is here to be valued for his wisdome and wealth above ten thousand Solomons 2. Here is the Kings treasure a Kings treasure is and it is fit it should be greater then that of any particular Subject and the treasure of the King of Kings to whom all earthly Kings must vale and stoop and should willingly swear homage and subjection must needs be infinitely above the wealth of any of his Subjects though they be
Parable or any other Scripture to speak this way viz. That Christ did buy the creature for all men our Vniversalists will not rest there give them but an inch of this or other texts to hold out Christs temporall purchase for every man and they will take an ell of his spirituall purchase in with it witnesse the Texts c Joh. 4. 42. 1 Tim. 24. 6 c. fore-alleadged and vindicated all which doe speak expressely of spirituall and saving benefits and so farre doth our new Expositour carry it beyond a temporall common good even to a Redemption from all sinnes against the Covenant of works which indeed is but that one first sinne of Adam before the promise by the tenour of his Doctrine for all having sinned in Adam and a Covenant of grace entered with those all after his sinne it must needs follow that all sinnes of Adam and of all his posterity afterwards are sinnes against the Covenant of grace only and Christ being the Mediatour of this Covenant he mediates for all that all may have Adams sinne forgiven which is beyond all temporall benefits for it puts them into a blessed state of Justification and life which the Apostle Rom. 5. sets in opposition to the state of guilt and death wherein all are involved by Adams sinne And it may be some over-indulgent expressions of some reverend and godly learned Teachers in our Churches have encouraged our Adversaries by what they have preached or written to this effect That some common benefit comes in to all men by Christ and that Christ as a Lord hath bought and purchased all wicked men their lives and their reprievall all that time that here they live and all the blessings and dispensations of goodnesse which here they do enjoy That which is indulgent is for Christ as a Lord to allow wicked men common benefits c. That which I thinke over-indulgent is that Christ hath bought and purchased these men and the world for them And the stretching inferences which our Arminian-Novellists doe wier-draw from hence are That such acts of Gods mercy are effects of Christs Mediatour-ship And if Christ doth it as a Lord thinke they yea and as a Jesus too and if God hath given them their lives c. for a time Christ hath purchased these lives of theirs and if he hath purchased them it is upon some satisfaction which Christ hath made to his Father and from some generall pardon which he hath obtained of his Father for Adam's and all mens first fault in Adam But that the world and the lives of wicked men and the blessings of this life though the earth be given to the sons of men even into the hands of the wicked Job 9. 24. come not in to them by Christs purchase I think I may evince by these Demonstrations 1. Either such a purchase is by some satisfaction to Gods Demonstratiōs against Christs purchase of all men for the world of creatures or of the creatures for all mankinde justice or not If not by any satisfaction then something Christ doth and offereth to God is a price unsatisfactory or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption at all which is the dotage and madnesse of Socinus and his followers If by some satisfaction where Christ satisfies in part he satisfieth wholly where he obtains one mercy he obtains all and wicked men even reprobates must have the rest of the purchase or God gives not Christ what he hath purchased we may safely conclude therefore he purchased nothing for them at all neither spirituals nor temporals but all and only for them for whom he obtained an eternall Redemption as 't is called Heb 9. 13. 2. Then would Gods love and favour be known by outward Demon. 2. benefits at the first view and by good events of providence without any other consideration it is enough Christ purchased the world for them and them for the world God loves them nor is there any hatred to be taken notice of from other notions contrary to Ecclesiastes chap. 9. 1. 3. Then all are under Grace and Gospel-grace and Gospel-Covenant Demon. 3. Nature is grace even naturall reason and will or nature endued with reason and will as Pelagius fancied for this was part of the purchase 4. Grant but all temporall things even of men excommunicate Demon. 4. and of Heathens to be founded in grace I mean Gospel-purchase and Gods free favour in Christ and you Daven deter q. 30. lay a foundation for the Popes Supremacy and his deposing of Princes for that being granted 't is founded in grace and many Princes denying Romes grace and faith they conclude such are to be deprived of their temporall dominions and dignities 5. This confounds the Kingdom of Power and the Kingdom Demon. 5. of Grace and brings all humane Powers and Magistrates States and Common-wealths immediately under Christs mediatory Kingdom and that as they are Magistrates and civil States As Mr Hussey * Plea for Christian Magist 36 would have Christ by his mediation obtain of the Father that he shall not judge any man according to rigour but as they are in or out of Christ all deferring of judgement from the wicked is in and for Christ which otherwise the justice of God would not allow Mr Gillespy a Malè audis 29. well infers Then Christ dieth for them and did thus farre make satisfaction in the behalf of the wicked that judgement might be deferred from them and thus farre he hath performed acts of mediation for Savages and Mahumetans who never heard of the Gospel and thereby hath obtained that they shall be judged not according to rigour but by the Gospel which intimateth That Christ hath taken away all their sinnes against the Law so that all men shall now go upon a new score c. being all of them immediately upon Adams fall under a new Covenant and in a Kingdome of grace which sutes well and jumps in with Mr Oats's opinion not as good wits use to doe but as bad counsellours and conspiratours against a good cause or two as well that of Church-government confounded with the civil as that of a Covenant of grace confounded with a Covenant of works But I ask M. Hussey or any rationall Doctour Cannot Gods power be exercised where his grace in Christ is denied and cannot God be just and patient too why should we set one Attribute of God against the other when none of them doe interfere Object Gen. 2. 17. It will be said The threatning was full and peremptory In the day that thou eatest thereof thou shalt die the death Except Christ steps in Justice proceeds upon him immediately God shews not a drop of mercy but for his Sonne I answer 1. Justice did proceed upon Adam at the instant of his sinning he begins to die the death his body becomes mortall and obnoxious to death in which sense the Apostle saith The body is dead Rom.