yet he bare the curse of the Law for such as are not elect which if he did hold according to Scripture he must proceed with St Paul and affirm that which is peculiar to the elect Christ hath redeemed us from the curse of the Law that the blessing of Abraham might come on the Gentiles through Iesus Christ Gal. 3. 13 14. Behold here a Gospel-blessing comes upon all those who are freed from the Legall-curse and if then the non-elected by this mans doctrine have the one he must yeeld the other also if freed from the curse they are blessed justified and saved ones this is worse then non-sense even impure blasphemy against the truth That world is here meant from whom sin in the latitude and utmost extent is taken away viz. Sin originall sin actuall sinne in the guilt and sinne in the power and who shall certainly be saved perfectly as inchoatively But all men never had nor shall have their sin originall and actuall in the guilt and power and in all it's dimensions and damnable consequences taken away therefore not all and every singular person in the world is here understood Take the true meaning of the words thus as I conceive 1. That which is the common sinne of the world so it be not the sin of the holy Ghost totall and finall apostacy and the sinne of the devils and damned totall and finall despair Christ taketh away from whom from those to whom he is a lamb and for whom he was sacrificed And he totally and finally giveth out this vertue of his death to any one in the world who takes hold of him as an All-sufficient expiation 2. And again there is not any one sinne taken away but by him there much of the emphasis lieth nor any one sinner in the world pardoned but by his satisfaction to the Father Look not upon me as if Iohn Baptist should have said nor upon the water of Baptisme as if the Minister or sacramentall sign did or could take away sin but behold and behold him with the eye of faith as of sense who taketh away the sin of all who have their sins taken away in the whole world Object It may be replied 't is of the world not in the world Answ And why because in themselves they are exceeding many whose sinne Christ taketh away reckon them up if you can in all ages and countreys c. so the world is used Ioh. 12. 19. Obj. It may be argued and urged further the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who beareth and so Christ bare all the worlds sinne though all be not saved by him Answ 1. Christ so bare the sins of men as he takes them away from them by pardon mortification salvation and that is the full signification of the word he so beareth sin as a Surety another mans debt which he taketh off the debtours shoulders and sets him at liberty Christ so bare the sin of men upon the Crosse as to abolish guilt and enmity and to obtain eternall redemption for us Heb. 9. 12. 2. His bearing of the worlds sin mentioned here in Iohn is limited to the sin of many Isa 53. ult though being very many in themselves they are called the world here and elswhere This Scripture we see favours not the errour of universall atonement but the truth of Christs bearing away the sins only of his people and of no more A third followeth Joh. 4 42. We know that this is indeed Joh. 4 42. answered and cleared the Christ the Saviour of the world what say you to that Answ Beloved the light we have given you into the fore-cited Texts might suffice for answer here and save me a further labour but that the Expositour bestowed much pains to pull down the truth and it were a shame if I should not work as long and longer then two hours to build up the breaches which this plunderer of the Scripture hath made amongst you I observe also that some are staggered at his glosses upon one Scripture some upon another First then Consider who spake these words Samaritans newly converted to the faith who if they had not apprehended him to be the Saviour of more then beleeving Jews could not tell where to have set their foot but we Samaritans of the Gentiles have heard him and doe know that this is indeed the Christ the Saviour of Iews and Gentiles all over the world Secondly The Saviour they call him what an imperfect or perfect one If he saveth all the world take it in the Arminian sense yet it is but imperfectly and what blasphemy is this again to render him but an imperfect Saviour yea but a titular Saviour not so in truth For thus I argue Either he saveth in truth and perfectly and that is but some or all in title and shew and that is not at all and so in making him a generall Saviour they make him none at all Thirdly I cannot see though I desire to be as charitable as I may but that the Arminians and their followers in alleadging this place must fight against their own light for they say though Christ died for all yet he saveth not all why then is this Scripture mentioned which speaketh not of Christs death but of the fruit of it Salvation to Iews and Samaritans and to any other of the world who shall hear and believe as they did A fourth place Luke 2. 10. Fear not for behold I bring you tidings of great joy which shall be to all people that Luk. 2 10. vindicated a Saviour is borne c. How could it be great joy to hear that Christ was come and yet not dye for all people Answ 1. To the shepherds of Bethlem being Iews is this Gospel of Christs birth and of salvation by his birth and death published as Act. 10. 36. The word which God sent to the children of Israel and sent and spoke it first to them Act. 13. 46. Yet not only to them but to all people or to all Nations afterward in Asia Africa Europe France Spain England As Saint Iohn enlargeth Caiaphas Joh. 11. 51 52. speech when he prophecied that one man should die for that Nation viz. of the Jews and not for that Nation only c. Where I beseech you observe his limitation with his enlargement his enlargement in these words Not for that Nation only but that also he should gather together in one his restriction or limitation in these the children of God that were scattered abroad Whence a second answer Though the Gospel or good tidings comes to all people yet it comes with this limitation that Christ died intentionally and only for the children of Gods election scattered in all Nations Whosoever of any Nation hearing this Gospel shall beleeve it will be matter of great joy and because there will be some of every Nation that are the chosen of God and believers who shall finde this true Treasure and precious Pearl it shall
discern the fine-spun threds by which those opinions are sown together I beleeve they would reject them both for their contiguity sake Much lesse doe I by any or all of this invite a secular arm with it's iron mace to crush and subdue the one or the other For my part I shall call for neither Hammer Sword nor Fire against them but the sacred Scripture which is compared to all these Let him cry Murther Jer. 23. 29. Apoc. 2. 1â— Ephes 6. 17. and call for a Constable to keep the peace at a dispute who is impatient of contradiction and accounts his own principles ruined by another mans dissenting from him Meek and innocent truth sufficiently contenteth him in whom it dwels though it meets with opposition from him that knows it not And I would expect to see his flesh come like the flesh of a young childe that is once baptized in the Jordan thereof when he that is seven times dipt in the Pharpar of corporall punishment shall goe away in his errour a leper as white as snow And much more should I rejoyce to rescue one poor soul in gentlenesse and love out of the prison of a corrupt opinion then keep all the hereticks under heaven in the ward where Pharaohs prisoners are bound till their feet are hurt in the stocks and the iron enter into their soul I have but a little to adde concerning him * M. Oates whose Sermon at Terling occasioned this confutation and I have done The small acquaintance I have of him enables me to describe him under this character He is a man of many lovely and desirable parts naturally fitted to do much good but thorow dangerous misapprehensions of the satisfaction which Christ hath made to his Father on the behalf of sinners so desperately corrupted and in a way as smooth as butter and oil able to convey the same to others as he is thereby apt to deceive and delude all the silly souls he meets with and with such together with those that are unstable our County and I fear the Kingdom abounds as the naturall effect of the brooding and warmth of the feathers of implicite faith and blinde obedience scarce yet out of fashion though much pluckt off by the hand of light and truth eminently encouraged by our prosperous and pious Parliament If my love to and pity of wandering souls did not exact from me these expressions so contrary doe I finde them to the constitution of my minde as I should be ashamed to see them under my Name The Apology that I make for my self in this case is That he that would avoid sharp rebuke must learn to be sound in the faith I hope I have wrote out of the eye of envy and disdain unlesse some Pharisee should take offence for whom I take no care because every plant that my heavenly Father hath not planted shall be rooted up I would not willingly tread upon one good flower but I care not how many briers and thorns I walk over so as my feet be but well shod with the preparation of the Gospel of peace Let him that hath an ear hear what the Spirit saith to the Churches And that God would give us understanding in all things is the prayer of Thy Brother and Companion in tribulation and in the patience and Kingdome of Jesus Christ John Maidstone The Contents PART I. Anasceuastique and Polemicall 1. SAmuel Oates A Seminary-seducer p. 1 2. 1. His Interpretation of the mans selling all to buy the field to be Christs parting with all for the Redemption of the whole bulk of mankinde detected and rejected p. 2. 2. His Observations upon the Parable of the Treasure observed as impertinent p. 5. 3. His main Doctrine examin'd and found false p. 6 c. 4. His Reasons so called disproved p. 21. And his Arguments so called disarmed p. 25. 5. Other Passages in his Sermon stopt p. 27. 6. His Uses despoiled and rendred uselesse p. 29. In particular 1. His Consequences tried and cut off Ib. 2. His Comfort to carnall men found a carnall comfort p. 35. 3. His Exhortation examined and condemned 37 2. Antidotes or Counter-poison wrought up with ten Ingredients p. 38. 3. A Doubt whether Christ by his bloud did not purchase the world of creatures and common benefits for all men answered three waies p. 42. And resolved negatively by six Demonstrations p. 44. 4. An Objection about the threatning Gen. 2. 17. not executed answered seven waies p. 45. See more p. 69. 5. That from the simile of the Chaffe bought with the Wheat answered p. 51. 6. Paulus Testardus his darling Tenet related p. 52 And refuted by the discovery of His 1 Inconsistencies 1. With the Scripture in his four shores whereby he would support universall Redemption as 1. Generall Intention of Christs death not the Scripture-intention shewed five waies p. 54. 2. General-Covenant not the Scripture Covenant of grace evidenced 5 ways 58 3. Universall Calling to Christ and grace by the creatures opposed by Scripture and 4 reasons p. 61 62 His Scriptures produced for it answered p. 64. His 7 pleas for its agreement with the call of the Word which I bring in as Objections enervated p. 68. Objection from the calling of men by the Word answered three waies p. 76. 4. Universall grace not the Scripture grace of our Lord Jesus Christ evinced by two main Reasons p. 78. The Result drawn up p. 80. 2. With himself shewed in 8 instances p. 83. 2. Conspiracy with Arminius in three main heterodoxies against the truth p. 91 7. The close of the controversall part with a few positive Arguments Demonstrating 1. That the Decree of Election is in order of nature before the decree of Redemption 93 2. That Redemption by the death of Christ is solely and only of and for the elect as a fruit of their Election p. 94. PART II. Catasceuastique and Practicall 1. The true Scope and Orthodox sense of the two Parables of the Treasure and the Pearl p. 98. 2. The Doctrines raised according to the scope opened also confirmed and applied are seven Doct. 1. Christ and his Gospel-grace is a precious hidden Treasure p. 104. Doct. 2. Even Gods elect as others for a time they wander after some or other imaginary mediums and waies of soul-enrichment and contentment p. 117 Doct. 3. In Gods good time his elect prevented with his love and light are drawn te beleeve the certain attainablenesse of Christ and his grace for themselves p. 123. Doct 4. The true beleever having found Christ in a promise doth in a gracious manner hide him and lay him up p. 132. Doct. 5. The true Christian hath some joy yea the conceptions of great joy in his finding of the Lord Jesus Christ p. 141. Doct. 6. The joy of a true beleever worketh him to utmost self-denial p. 149. Doct. 7. Thorow self-denial brings forth such diligence as whereby the true Christian groweth up to a firm assurance and clear evidence
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
is affirmed by our Lord Every man presseth into the Kingdom which compared with Mat. 11. 12. you will finde but to be equivalent with the indefinite the violent or so many as are violent not every singular man and woman for it was but from Johns time there was such crouding and even then many of the Pharisees and Scribes gave way stood at a distance were farre from pressing in for they despised c. Luke 7. 30. but numbers and all those and only those numbers of the violent who by faith offered violence to their carnall reasonings and corrupt hearts and took hold of the promise of the Kingdom pressed into it and yet the expression is every man So here Christ tasted death or died for every man that is every one of the number of those many whom God bears a speciall favour unto and in due time endueth with his speciall grace of Sonneship and sanctification unto whom God is and will be a father Christ a Captain and Elder brother Now judge ye who have any enlightened reasons and consciences whether this his first positive Scripture speaks positively and peremptorily of Christs dying for all the world and not rather respectively of every one whom God intends salvation unto and of those only who are very many in themselves and peculiar ones by themselves A second Scripture followeth 1 Joh. 2. 2. He is the propitiation 1 Joh. 2. 2. opened by the scope for our sins and not for ours only but also for the sinnes of the whole world that is said the Expositour for the whole bulk of men For answer whereunto And context 1. The Apostle writes not of no more then to every singular man in the world but of and to all believers among the Jews as is demonstrable from v. 7. where he saith Brethren I write no new commandment unto you but an old commandment which ye had from the beginning and have heard from the beginning Now though the Gentiles had something of the Commandment written in their hearts before Christs coming yet only the Jew had it written in books and had heard of it by teachers sent of God 2. Lest it should be thought that Christ died only for the believing Jews The Apostle enlargeth his assertion as farre as Christ himself enlargeth it Joh. 10. 15 16. to the Gentiles spread all over the world farre and near or as Calvin whose Exposition you may take assoon as a Catabaptists the death of Christ belongs not to Jews only a part of the Church but toti Ecclesiae to the whole Church or the Church in the whole world in all ages Nations c. And I shall prove it to be the true sense of the words and the Arminian sense a false one by these four Reasons And vindicated by reasons 1. From a parallel acception of the word world Rom. 11. 12. where the phrase Gentiles in the later clause explains the phrase world in the former If the fall of them the Jews be the riches of the world viz. of Gentiles and yet when S. Paul cals the Gentiles the world he doth not mean every singular Gentile much lesse every singular man and woman what or wheresoever no more doth S. John here in the place we are opening and vindicating but he meaneth that Christ is a propitiation for the sins of all that did or should believe or were of Gods number among the world of Gentiles as also the phrase is used in the same sense 1 Tim. 3. 16. preached unto vers 1. the Gentiles believed on in the world 2. The Apostle speaks here of that world for which Christ is an Advocate as well as a Propitiation Now he is not an Advocate for all the world or the whole bulk of men but for those that shall beleeve Joh. 17. 20. and that come unto God by him Heb. 7. 25. Nay he praied not for the world at all being contradistinct to those that God had given him Joh. 17 9. 3. As the whole world in some places is taken for the worser Cùm mundus totus pejorem hominum partem solam denotat 1 Joh. 5. 19. Apoc. 12. 9. Cur non ad potiorem etiam applicari possit ego quidem nullus video Ames Cor. p. 139. part of men alone by themselves 1 Joh. 5. 19. Revel 12. 9. why may it not why ought it not be applied in this and other Scriptures to the better part or sort of men alone by themselves 4. The immediate scope of the Apostle is to comfort believers falling into sin which comfort is peculiar to them not of one Nation only but of every Nation under heaven If any man sin vers 1. We have an Advocate for whom for all no for any man of us the children of God begotten by the Apostles Ministery who is our and all others propitiation and Advocate that are come in by the Ministery of the Gospel as we are Thus you see that this Scripture which seemeth to be most positive and point blank for the Arminian-Anabaptist is a blank and saith nothing in true interpretation but what is destructive to their errour of universall Redemption A third witnesse must be heard speak and that is 2 Cor. 5. 2 Cor. 5. 14 15 vindicated 14. 15. Because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again This Scripture was set upon the rack the other day and made to speak for that which it doth not intend by putting a new scope upon the words as if they came in to answer such a question as this Whether all were dead or no A new fancy where findes he it that the Corinthians were in such mistakes But in his own fancy-full opinion that all were not dead in sinnes by Adam even the elect as well as others The Arminian saith all did not die in Adam nor are they dead in sins c. The Apostle saith All were dead and his scope is from vers 9. to excite others with himself to be ambitious of pleasing God though it be with the displeasing of our selves one reason hereof is drawn from the generall judgement ver 10 11. A second from the speciall constraining love of Christ who died for those that were as dead as others even all of them that Christ died for were dead that is not question'd but taken for granted what then shall Christs death for any that he died for be fruitlesse No a two-fold fruit comes forth 1. They live a new life 2. That life is no more to themselves but unto him which died for them They must needs deny themselves and the carnall applause of men as we do saith the Apostle and study to be pleasing to God So that if you take the scope of the words along with you it is not to hold forth a generall atonement but speciall
mortification or dying to a mans self and living unto Christ who died for him and I adde what the Apostle addeth and rose again implying he hath no purpose to extend Christs death for any further then he doth his resurrection the fruit whereof goeth along with the fruit of his death the proper and immediate fruit of his death being to kill and crucifie self-esteem and to die unto creature-applause vers 12. 16. And the proper and immediate fruit of his resurrection in all that he died for being to make them non-Creatures and to live to him which died and rose again for them A fourth Scripture-witnesse called in was Rom. 5. 14. Who viz. Adam is the figure of him that was to come Now Rom. 5. 14. vindicated Adam was an universall person and all died in him therefore the second Adam Christ redeemed all else the type was greater then the substance Answ 1. Every man and woman sinned and died in Adam because they were all in him as in a common root and stock and accordingly all and every one who are in Christ the common root and stock of branches truly ingraffed into him and so you must understand vers 18. The free gift comes upon all who are in Christ the second Adam to justification of life 2. In this true sense of the Apostle The figure is not greater ver 20. then the substance for take the Apostle not only as he meaneth but as he speaketh and it is a sure truth That where sinne abounded grace did much more abound though it abounds not to moe persons nor reacheth to half so many yet in this Christ redeemed as much and more then Adam lost that Adam lost but the righteousnesse of the Law and of a meer man Christ restoreth his own righteousnesse the Gospel-righteousnesse of him that is God we are condemned by the sinne of man but justified by the obedience and bloudshed of God Act. 20. 20. And all who are in Christ receive this abounding grace Rom. 5. 17. Thus you see these four positive Scriptures called in as witnesses speak nothing for but rather much against universall Redemption It is a strange boldnesse to call forth Scripture to witnesse against it self may any man take that boldnesse No let their mouths first be stopped and silenced for ever who are such false criers and intelligencers as to bring an evil report upon the Scriptures Now let us examine those which are like the former and seem as he said to favour that which he cals truth and we errour and heresie too First That in John 3. 14 15 16. The Question was whether Moses did lift up the serpent to all or not if to all then Joh. 3 14 c. Christ not dying for all the type will be more then the substance therefore it cannot be but he must die for all Answ 1. The scope of that type is given by the Lord himself the Serpent was lifted up to hold out Christ lifted up vindicated on the crosse and in the Gospel and as the Serpent was lifted up to all who should lift up their eyes and look upon it to be healed So Christ is lifted up to and for all which shall lift up the eyes of their faith that they may be saved we here agree that as none are healed but those that looked up so none are saved but such as believe still as in all such Scriptures take it for the adulâ—i or those of years and in this respect the type is not more then the substance 2. What gets he by saying The Serpent was lifted up to all in the wildernesse Were not all in the wildernesse the Church typicall And who denieth that Christ gave himself for the Church or his whole body mysticall Ephes 5. 23 26 Act. 7. 38. This text then in John favours beleevers and Christs dying for them not the c. of all the world But to v. 16. what doe we say even what we have said before unto 1 Joh. 22. that the world of Iews and Gentiles are so loved that whosoever he be Iew or Gentile and beleeveth he shall not perish c. Suppose it so will some say as our adversary said in his discourse in granting that there is nothing lost Yes but there is on his part 1. In that he gets nothing for the upholding of his opinion by such an Exposition he loseth 2. He loseth by being convinc't this is an Exposition stands with good sense the Noun partitive whosoever strengthening and attending the distributive sense of the word world into Iew and Gentile whosoever viz. of the world be he Jew or be he Gentile and beleeveth And if this be good sense and most agreeable to other Scriptures neither he nor any man is forc't for the avoiding of non-sense to run to the Arminian interpretation of world for every singular man of every kinde or sort of men for it is neither said nor meant that God loved every man and gave his son for him but God so loved the world or common nature and kinde of men or mankinde indefinitely taken and found among Jews and Gentiles that he gave his Son that every believer or every one that beleeveth so the Greek strictly in him should not perish c. Observe it Gods love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in order and reference to the gift of Christ and the gift of Christ in order and reference to the gift of faith and that in reference to salvation there is no separating of these links of the golden chain which they do who would make Gods love and the gift of Christ common to those to whom faith and salvation is not common A second favourable Scripture which the man imagined to smile upon his opinion is in Ioh. 1. 29. Behold the lamb of Joh. 1. 29. vindicated God which taketh away the sinne of the world Yet this is a place of as great fears to him as hopes for putting forth the Question What is meant here by the world he answered himself thus If not as we exprest before that is for the whole bulk of men we are left in the briars Now to examine and answer to it a little first take notice that in this Scripture Iohn Baptist speaketh not of Christs death expresly but of the fruit thereof Taking away sin So that if any will prove Christs dying for all from hence he must hold with all that by that death of his the sin of all men is expiated and satisfied for and here indeed the man hath brought himself into the briars get out how he can for he did peremptorily affirm That though Christ did not bear the unbelief of any but of the elect * Nor is he stedfast in that faith but is of opinion unles he be changed since he was here that all the satisfaction the father demands and accepts for the elects sinnes against the Gospel is the sense of his wrath upon their consciences
Gods called but rejected and neglected not comparatè but absolutè 4. Habemus corfitentem reum m Quos non solet vocatorum nomine insâ—gnire Scriptura The. 127. Testardus himself acknowledgeth in part that the Scripture is not wont to stile such by the name of called ones but he is wont every where to stile them so and to term that a calling unto Christ which the Scripture never so exprest not can we finde that it hath any such intention to hint it to us As touching the rare places which he and others think do Scriptures produced for the call by the creatures answered favour this opinion let us take a brief survey of them Psal 19. What read we The heavens declare the glory of God in creation the firmament sheweth his handy work the old workmanship here is nothing spoken or intended of the new workmanship of God of which Ephes 2. 10. Day unto Psal 19. 4. day vers 2. uttereth speech the continuall succession of day and night holds out something of Gods goodnesse and providence nothing of a Gospel-promise if it did then so many daies as there were before Adam fell or was created Christ was preached by those Oratours as well as since the fall and all the time from Abraham to Christ when the Gentiles had not the Covenant by n The. 112. Testardus confession yet they had this call by the creatures For there is no speech nor language no place or people that ever lived as not a day goeth over their heads where and when their the creatures voice is not heard vers 3. But for the voice of the Gospel-mystery if the Apostle may be beleeved Romans 16. 25 26. it was not heard at all all truths concerning Christ were in all ages among the Heathen kept secret and silent And if any please to compare Psal 19. 4. with Rom. 10. 18. he shall finde that the Apostle makes but an allusion to the Psalmist and that his scope is not to prove this generall call among the Gentiles by the creatures but an outward call among the Jews by the word o Ante verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audierunt non subaudio Gentes sed Iudaeos Bez. Have they the Jews not heard Yes the Gospel by the Apostles preaching like the Sunne hath cast his beams over the whole world the Sunne and the firmament doe no more generally hold out something of the knowledge of God in all ages then the Apostles in their age by preaching did familiarly and universally hold out much of the knowledge of Christ and that to the Jews which as St Paul had illustrated and but illustrated v. 18. from the Psalm he presently proves it and when he comes to the proof he first begins with Moses v. 19. and then quotes Esay v. 20. And yet albeit the Apostle did but allude to the Psalm his scope is the same with Davids to illustrate Gods teaching of Christ in the Scripture and it's ministery by his teaching in the great volume of the creatures That mainly wherein creature and Scripture-teaching are alike is the extent of their teaching all people and Nations are lesson'd by both that wherein they doe eminently differ and wherein Scripture-teaching excels the other is the subject matter end and effect of their lessons the visible creatures give out notes and characters of a deity the audible word give knowledge of God reconciled in Christ The p Recreant corpus diei noctis vicissitudines sed verbum animam dicitur instaurare Jun. l. 2. Parral 19. creatures shew how good God is to the bodies of men the Scriptures shew us how gracious he is to the souls of men The creatures Sunne and Moon c. speak the wisdome of the workman the goodnesse of a Creatour the Scripture and it's Interpreters speak the love and wisdome of a Redeemer The creatures in the common course of nature left for mens conviction and q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc ut sint inexcusabiles Beza inexcusablenesse who sinne against the light of nature The r Psal 19. 7. Scriptures and their preaching instituted of God to be sufficient and sole means through the Spirit of mens conversion and salvation Touching that place Å¿ Act. 14. 17. Pertinet hic locus ad providentiam Dei ex quâ creat gubernat conservat omnia creata Eras Sar. Act. 14. 17. I can but wonder so learned a man should interpret it of a Gospel-calling which is but a legall-naturall conviction or that which might witnes a God to a naturall conscience for so leads the context The men of Lystra would be offering Sacrifice to Paul and Barnabas as to gods they abhorring such a sacriledge vilifie and annihilate themselves in that case and hold out God as Creatour to them v. 15. and prove it by his Creation and Providence v. 16. which was a testimony that he and he only was and is God God hereby left not himself without witnesse What is this to a calling of grace or the knowledge of a Covenant of grace founded upon Christs death and satisfaction No more is that which he alledgeth Act. 17. 26 27. and interpreteth of the seeking and finding of God a Redeemer Act. 17. 26 27. 't is true that God who is a Redeemer is to be sought in his works but are these works of Creation and Providence out of a Type or a Sacrament instituted means of seeking or finding him as a Redeemer Or did God make of one bloud all Nations to that end they might seek a Redeemer before the fall Or is Christ in the execution of Gods decree of election to be brought into our consideration before the fall Yet the naturall bloud out of which all Nations doe spring was given Adam before the fall and the immortall spirit which Adam had immediately from God and all men in like manner since receive it from him the father or creatour of spirits was before the fall The Apostles scope is to raise up the superstitious Athenians who forgate the Philosophy of their naturall constitutions but so high at first and from vers 23. to 29. to that end declareth to them who is the true God he whom they ignorantly worshipped he that created the world and had given them immortall spirits as he proves out of the Poet Aratus But when he comes to preach an Article or two of the Gospel he hath laid aside his quotation from Poets sure See v. 30. 31. As for that in Rom. 2. 4. which saith Testardus speaks de poenitentia salutari of saving repentance unto which men are called universally by the goodnesse of God in creation and Rom. 2. 4. The. 119 162. providence wherein every man shareth more or lesse Admit it the goodnesse of God doth not lead any man to sinne as some thought and still are ready to think but to a contrary course Doth it follow that Christ is taught in Creation and Providence
of torment to have wit and will and discursive faculty c. about them therefore a meer non destruction of nature or natural powers in the soul is not grace nor a call of and unto the grace of God in Christ This brings us to the fourth inconsistency of Testardus with Scripture touching general grace but before I can discover it something I finde as a stronger string to his bow then the call by the creatures namely Object 8. The calling by the Word which will surely evince Christs death to be more general then we make it t The. 88. for there is none so forlorne and farre gone whom a Minister of the Gospel may not call and that seriously unto repentance and salvation by faith in Christ in this manner Christ died for thee be hath prepared life for thee in his death Beleeve Repent and thou shalt be saved c. And again v The 89. there is none of whom justifying faith is not required both in our publike Sermons and private exhortations therefore Christ must needs die for more at least then for his sheep Aâ—s 1. Aâ—â— poor sheep of Christ what envying at your peculâ—ar priviledge that more must needs be redeemed then youâ— As if Gods love and Christs were not great and infinite enough in the redemption of a little flock what straining what yeelding and giving in So that more then Christs sheep may be but purchased but 1. This is not all and every â—ingular 2. This is asserted but with an ira and a saltemâ— he so died and he died at least to procure life c. take these expressions in Testardus sense and they are extenuating but who taught him or any Minister to preach with such extenuations I had thought the Gospel should be preached fully with a tantùm dilexit so and so greatly God loved the world c. as himself hath it x The. 81. elswhere And indeed there is as much in these words tatenus and ita he so died and so farre as to procure life or prepare it as I would desire for sâ— to die is as * Pag. 57. I have urged it before to prepare efficacy with sufficiency of grace And the tenour of the Gospel is to offer and give power where God pleaseth of justifying faith as to command faith for justification But 2. To enlarge this offer and call to any individuals yea and that absolutely to every singular man in Testardus words Christ died for thee c. Beleeve is a preaching of his own and makes his Argument to be no other then PeÌ„titio principij a begging of the Question For as the Scripture speaks to the elect themselves but conditionally If thou bâ—lâ—evest thou shalt be saved and tels him not Christ died for any individual person before he beleeveth â—ho it is a presumption for any preacher of the Gospel to say he knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse himself in absolute terms Christ died for thee for thee unbeleever drunkard adulterer what 〈◊〉 Christ died for thee a fine easie cradle it is to rock the 〈◊〉 asleep but no proper and right evangelicalâ— call out of his sinnes 3. It doth not follow although the Word be preached never so warily rightly and indefinitely â—s in 1 Tim. 1. 15. Christ died for sinners and all sinners who 〈◊〉 of that proposition are commanded to beleeve in Christ who died for sinners that therefore Christ died for all and every of these no more then it followeth that all those are chosen of God from eternity because they have an external call in time God hath other ends of his outward calling of men by the Word â—s our acute and exquisite Indagator veriâ—â—ris a Coronis ad Col Hag. Art 1 de elect c. 6. Dr Anies hath lâ—id them forth 1. For the elects sake whose eyes are opened and hearts drawn by the Word while as the 〈◊〉 are bearing upon blinde men the same Word doth but outwardly beat upon then on elected and after a manner iâ—â—diate them 2. Because the non-eleâ—t converse in common with the elect in the world and in publike Assemblies 3. That the elect and true beleevers might learn by seeing others who partake of the same outward call yet left in sin that their faith is not of themselves or of humane strength but of free grace and divine peculiar power 4. That the non-elected by such a call may be rendered the more usefull to humane societies as to the Church in external services 5. God would hereby manifest bâ—th his own grace and mans guilt guilt that he cals many but outwardly grace that he cals others effectually which me thinks should serve for abundant satisfaction to the mindes of all elect ones â—s for the rest they will never be convinc't of Gods proceedings till Christ comes with ten thousands of his Saints as St Jude from Enoch's prophesie to execute judgement upon them all and to convince all that â—â—e ungodly of all their hard speaches which they have spoken against him The fourth inconsistency with Scripture followeth 4. Not universall grace Our Authour to shore up his tenet of universal Redemption or to grace the building and make it seem very fair doth varnish it â—ver with the doctrine of an universal Grace which the Scripture knoweth not for Gospel grace viz. b The. â—5 The Grace of universal satisfaction to justice c The. 125 155 â—6â— 277. The Grace of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse the ability given to all men Et abundanter datum and abundantly given to all under the Word to be saved if they would c. d The 143. The Grace of outward kindenesses life food and raiment c. e The. 155. The Grace of reasonâ— light and of natural powers Ans 1. The Scripture-grace of Christs satisfaction to divine Justice is 1. But for some of mankinde Isa 53. ult Heb. 9. ult He was offered to bear the sinnes of many 2. That which obtaineth or meriteth eternal Redemption Heb 9 12. for all those for whom he died 3. Such a grace as is wrought out vice loco in the room and stead of the sinner Rom. 5. 8. Christ died for us that is in our room and stead as v. 7. to die for a righteous man is to die in his stead as when David said Would God I had died FOR THEE O Absolom my sin the meaning is In thy place and stead that thou might'st have lived 4. Such a satisfaction it is as never leaveth them to revenging justice or to be dealt with by God in a Covenant of justice and according to a decree of justice for then were the satisfaction doubled and twice paid by Christ the surety and by the sinner yet in debt notwithstanding the sureties engagement and paiment no such matter They for whom Christ was made a curse are redeemed from the curse Gal. 3. 13. The whole curse Yet Testardus f The. 95.
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
Kings and Monarchs here below 3. The Kingdoms treasure is of greater worth then the particular revenues of the King for as the King is so is his treasure though singulis major over and above all individuals yet universis minor lesse then the publike Behold the Kingdoms treasure is here for you yea the King himself is his Kingdoms treasure and his Subjects Pearl 4. What Kingdom but that of heaven What treasure is it but an heavenly To be prized above all the treasures of the earth and earthly Kingdoms put together take the Persian and Turkish treasures the wealth of all the Princes and states of Europe Asia Africa and America with all the Indian gold and jewels Summe all up they are all but Ciphers without a figure they come all to nothing nothing but vanity and winde all earthly treasure is but trash and dirt from beneath the treasure of our text is from above that may be lost stolen this no thief can break thorow and steal that is but corruptible at the best this incorruptible and fadeth not away 5. 'T is an hidden d Thesaurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum repositum Isid orig treasure the more hid the more precious wise men much more the most wise God laies up only things of worth and hides them from the notice of all There is more then yet can be found and that which is found is more then can be told over 't is the love of Christ that passeth knowledge and the merit of Christ that passeth all price and worth in the creature and surpasseth all the valuation and esteem you can give it set it as high â—s you can Christ and his grace cannot of any mortall of any Saint be too high-prized 6. All this treasure is made up in one Pearl of great price and that with God why should it not be so with us The richest Pearl that ever I read of was that which Cleopatra dissolved and drunk in a health to Antonius her friend worth a hundred thousand gold pieces What if the price had been a hundred millions or a million of millions this is but mans price and in mans market who value things especially jewels and pearls more according to fancy then true worth but God himself here sets the price beyond what you can reckon it at yet if you like it you shall have it at an under-rate have but these thoughts of it it is surely worth all that I have or that any man hath of his own and that the merchant man was no fool to go and sell all that he had to buy it of which in it's due place Thirdly Pity we those who know nothing of it and it 's worth and make we the best discovery of it we can Let the Ministers of the Lord and people of God let all Christs factours who have any trading and commerce with heaven set forth the excellency and the worth hereof after Pauls patern in every Epistle of his to the life and to the lustre and glory of it that poor earth wormes and ignorant soules may may be taken with it's commendations and drawn to dig and search for it where it is to be found Fourthly Seek we for it and more of it where it is hidden in Scripture-promises and Gospel-Sermons give that choice field its due account and wait for the opening of the field the treasure and your hearts together to understand more of the mystery of Jesus Christ Suspect those who would lead you from the Field where you may finde the Treasure yea conclude they are deceivers who call into Question the whole written text of Scripture And take but this Antidote or two along with you when you are tempted to sip of such a cup of poison 1. Those are the Scriptures and written Word of God where Christ and his grace is to be sought and found Joh. 5. 39. in the present Scriptures Christ is found and eternall life is found in his words by us Gentiles and when the Iew shall turn to the Lord the vail shall be taken away which now is upon their heart in the reading of the old Testament and they shall finde this treasure also with us 2. They are the true Expositours of Scripture and the right Expositions which hold forth Christ and Gods free grace in him Yesterday to day and for ever so as they give nothing to nature or the creature at all which they doe who lay all the ground of Baptisme upon mans act not Gods promise and who by preaching Christs death for all leave it to the contingency of the creatures slippery-slavish will to vote it whether this or that man or any man shall be saved or no I come to a second observation 2. Even Gods elect as others for a time they wander Doct. 2 after some or other imaginary mediums and waies of soul-enrichment Gods elect are but common seekers for a time and contentment So much I conceive is taught us by our Lord in that he saith the merchant man who at last findes the true pearl of the Kingdome is in his first seekings busied with other men Proved about supposed specious pearls which men may set a price upon but here is no price put upon them by Christ e Psal 4. 6. Many even the elect a while with others till their hearts be touched as Davids was are enquiring Who will shew us any good If it be but a shew of good it shall they think content them f Mat. 6. 32. After these things doe the Gentiles even every one in natural state seek g Luk. 14. 18. One follows his form and seeks a pearl there another his merchandize c. and seeks a pearl or two there I shall further make out the truth hereof in a few Demonstrations that it is so and why it is so First that it is so is evident three waies First That it is so 1. All men have a natural aim at happinesse and they who live under the preaching of the Word they aim at such a place as is called heaven for the will naturally hath good for its object and enclines to chuse a sumâ—um bonum some chief good to make the soul happy by And when any conscience is a wakened it presently asketh What shall I do to be saved Miserable it would not be 2. Mediums and waies men have though false as so many pearls in their eye fair and goodly possibilities to keep them from misery and to make them happy such a carnal pleasure as the Epicure or such a portion of estate as the rich fool in the Gospel such honour at Court or preferment at or by the Parliament some are for profound learning and travels in the writings of the Ancients others for common parts or trades and imploiments in the City or Countrey some for Philosophy and physick others for Rhetorick or musick some for common graces others for religious duties and offices in the Church by some
were by the works of the law 2. Christ being had in a mystery Faith is the only grace that can deal with mysteries and discover them and understand them being the x Heb. 11. 1. vers 3. evidence of things not seen and through faith we understand that the worlds were framed by the word of God c. so through faith we understand that there is a treasure in such a field c. 3. Faith is the grace which laieth a ground for interest and propriety as finding of the treasure and pearl doth He that beleeveth gets something in hand as a 1 Cor. 1. 30. to be united to the treasure to be partaker of Christs righteousnesse with friendship liberty adoption and the spirit of adoption and sanctification and the rest in hopes and * Joh. 6. 47. with Tit. 3. 7 8 hopes he could not have but by beleeving therefore the Apostle to Titus having made mention of hope presently speaks of such who have that hope of eternal life as of those who have beleeved in God 2. Where In Scripture promises Secondly Where Christ the treasure is found even where hid In the field which we have interpreted to be the holy Scripture Scripture-promises * In quibus reposita est notitia salvatoris Hier. and Evangelizing or Gospel-tidings In a word The Word of God in it's severall Gospel-dispensations is the place where the treasure and pearl is found b Rom. 16. 25 26. The mystery of Christ in whom are hid the treasures of wisdome and knowledge Col. 2. 3. kept secret from us Gentiles since the world begaen is from the Apostles times made manifest there where it was hid in the Scriptures of the Prophets and to us since the Apostles times in their Scriptures or writings and openings of the Gospel in old and new Testament promises Life and immortality c 2 Tim. 1. 10 11. saith Paul is brought to light by the Gospel whereunto he was appointed a Preacher and an Apostle and teacher of the Gentiles in and by whose preaching the Gentiles did indeed finde all Gospel-treasure For the Gospel is the Covenant and bundle of the Promises of Christ and his grace and in every promise something or other of Christ is found so as when the Gospel and Promise is beleeved Christ is beleeved and obtained for d Rom. 10 17. faith comes by hearing and hearing by the Word of God preached in the Promises When Jesus walked by John Baptist e Joh 11. 36 37 John Baptist said in the hearing of two of his Disciples Behold the lamb of God they knew him not before then when John hath by a Gospel word and finger pointed him out they finde and follow him f vers 40. Andrew being one of the two he findes his brother Peter and g vers 45. Philip found of Christ findes Nathaneel and discovers him to be the Messias out of the Scriptures We have found him of whom Moses and the Prophets did write Iesus of Nazareth the sonne of Ioseph So my beloved we tell you of this Treasure and Pearl where in this Bible in our Sermons upon Gospel-texts and that the Word of the Gospel is the field where Christ and his grace is found appears further by these three Demonstrations 1. That is the true Treasure he is the true Jesus that the Word discovers as it contains him so he is found there if any say h â—â—t 24. 23 24 Loe here is Christ or there and holds him not forth in Scripture and as the Scripture describes him Beleeve him not saith Christ for there shall arise false Christs and false Prophets c. 2. When Christ and grace is lost to sense and feeling he is found in the Scripture-field again and no where else and where he is found at last he is found at first 3. Where the Gospel never was preached and the Scriptures concerning him never opened in that corner or quarter of the world Christ was never known and beleeved on i Rom. 10. 24. How shall they beleeve in him of whom they have not heard Where the Gospel comes there some or other doe finde him Thirdly The time when this treasure is found is Gods 3. When own time k Gal. 1. 15 16. When it pleased God saith Paul to reveal his Sonne in me So when it pleaseth God to call a sinner from his wanderings and fancies of finding pearls of happinesse elswhere when is that you will say still 1. Sometimes when the soul is in a full careerâ— of sinning against Christ as Paul was called and he found the Treasure when he did ignorantly persecute all those that had found it 2. Sometimes when men are farre off from such a treasure or happy tidings and their mindes imployed only about worldly matters as Matthew at the receit of custome Chap. 9. 9. 3. Sometimes When a man hath some common or curious thoughts of seeing and knowing Christ Zaccheus but carnal in such thoughts yet carnally-curious and solicitous see he must Christs out-side or shadow as he passeth by and then is he caught l Luk. 19. 5 6. Make haste and come down saith Christ for to day I must abide at thy house c. 4. Sometimes when men hear the Word but with a common carnally-curious ear so some at Athens m Act. 17. 19. with 34. May we know what this new Doctrine whereof thou speakest is yet afterward certain clave unto Paul and beleeved that new Doctrine Various is the Lord in his cals for manner and time it is enough that he takes his own way and time to present Christ to the â—oul and to prevent the soul with light enough to finde him Reason Generall Why some finde Christ others not Fourthly Why The main reason why some finde Christ not others a man a merchant or two not many but here and there one is Gods free-love and favour to give the clear light and eye of faith for discovery of Christ the treasure and of a treasure in Christ a lively apprehension to fasten upon Christ â—s and when he is set forth in the promises it is the gift of Gods speciall love Ephes 2. 8. Which is a preventing love two waies 1. As it is everlasting in and from his free choice of such a soul I have loved thee with an everlasting love therefore have I drawn thee Jer. 31. 3. or I have extended loving kindenesse unto thee And as Gods temporall prevention comes from this eternall prevention n Rom. 9. 20. I am found of those that sought me not I was made manifest to those that asked not after me so 2. Gods prevention before and in time is the cause of mans invention or finding they so many and no more as were ordained to eternal life beleeved Act. 13. 48. And therefore Tit. 1. 1. saving faith which findeth Christ is called The faith of Gods elect And o Joh. 6. 37. all that God giveth
Christ in his preventing love and call shall come to Christ observe it in John they are given before they come as well as when they come and because given before all time they shall come in time unto him Reasons special And that faith is a fruit of election and finding this treasure a fruit of Gods speciall love appeareth by two Reasons among many 1. The treasure of and in Christ is a great secret it is for Gods friends and children that he loveth to finde it and to have the speciall grace of faith to apprehend it for theirs it is the childrens bread and portion To you it is given to know the mysteries of the Kingdom c. 2. God who elects to the end elects to the means he did not elect all to the end therefore not to the means some are left to a losing faith others chosen to salvation have a finding and a saving faith given them as the proper and choice means of getting an interest in Christ and all that they are chosen to in him before the foundation of the world Ephes 1. 1. to the 4. the faithfull in Christ Jesus are blessed with all spirituall blessings according as God hath chosen c. For Application and first to your understandings First From hence see the necessity of true faith if it be 1. Use of Instruction three waies necessary thou findest this treasure and truly that is needfull enough for thou art a merchant-bankrupt in Adam till Christ stocks thee and sets thee up by Gospel-riches and wealth and except thou beleevest thou wilt never see not understand any thing of this mystery of Christ and of Gods love Christ will never have any dealings with thee he will not trust thee nay unlesse thou beleevest sincerely he will not commit himself unto thee nor trust thee with this true treasure Secondly See what effectuall faith is that which is the â—ffect and fruit of Gods free everlastin ever-preventing love that which brings home a discovery of Christ in a promise to the soul with some certainty of apprehension for a mans self that it is the will of God Christ should be his mine thine Hast thou by the light and conviction of the Gospel been drawn to this apprehension of a possibility yea a certaincy of attaining to true treasure surely thou hast been prevented by the love of God and hast found that which thou beleevest and maist know thy faith and beleeving is noâ— in vain when as by the very first act of it thou hast hold of a Treasure a Pearl which will make thee for ever Thirdly See the riches of a beleever and his happinesse by faith he findes a treasure that make him what a man of this world a merchant of small wares No but a Merchant-venturer for heaven a venturer said I no a merchant finder and possessour he findes all at once by faith that ever any Saint was or shall be worth he findes the treasure of the Kingdom of heaven and all that the King and Kingdom of heaven is worth this he findes by beleeving ô that you would beleeve how great his findings are thâ—â— you may grow great by beleeving also with him Use 2 Exhortation three waies Secondly To come to what is yet more practicall let â—â— caution and counsell you about the great work of beleeving First Bewere of an evil heart of unbelief thou wilt ever be â—t â— lesse for Christ till thou beleevest thou wilt lose Christ and lose thy soul by unbelief Consid 1. Unbelief is a sin against Gospel light which brings condemnation with a witnes Ioh. 3. 19. The sinfulnes of unbelief 2. 'T is a same against Gospel-love it hinders the exâ—â—â—tion of Gods-election in these that are chosen then maist be among the chosen of God beleeve and thou shalt below it 3. 'T is a sin against the person offices worth efficacy of Jesus Christ he will not he cannot do what he would 〈◊〉 hee in thee because of thy unbelief 4. It hath more evil in it then all the sins against the 〈…〉 called by a more eminent disparagement an p Heb. 3. 12. an 〈…〉 of unbelief a proud heart is 〈…〉 heart is an evil heart and an unclean heart an evil heart yet not 〈◊〉 in Scripture that I remember as an unbeleeving 〈◊〉 in 〈…〉 that â—ame more then all other 〈◊〉 of spirit which yet are bad enough upon these grounds 1. 〈…〉 are in this virtually and actually pride is in all unbelief and acted with it and the worst pride of all exaltings and liftings up of the heart against God pollution and uncleannesse is in and with unbelief they are never separated hypocrisie and unbelief unthankfulnesse and unbelief are linked inseparably together 2. It brings more mischief to the soul then all other sinnes more griefs cares vexations despairs and deeper damnation for ever 3. It keeps the heart under the guilt and power of all sinne whatsoever thy heart will never be better but worse and worse while unbeleeving Secondly Wouldst finde Christ get rid of this evil heart of unbelief Beleeve and thou hast found Christ righteousnesse and a treasure of all grace in him Hast found thy self empty By faith thou shalt see and share in Christs fulnesse Hast found thy self bankrupt Beleeve and thou shalt have riches and stock enough in Christ Hast found thy self foolish in Christ are treasures of wisdome and knowledge Beleeve and thou shalt finde thy self Gods by election Christs by redemption and purchase and the Spirits by his in dâ—velling sanctifying presence Say and conclude it if God hath discovered Christ it is that I should beleeve it is for obedience of faith I beleeve I beleeve then mâ—st thou say I have found I have found What The Gospel-treasure and the Gospel-pearl Thirdly Would you beleeve walke up and down the field where the Treasure is hidden and revealed reade and search the Scriptures hearken after the promises attend to the Sermons of Christ to the Word of the Kingdom and to this end 1. Give not over hearing and hearing again upon all occasions of those that preach Jesus Christ purely and sincerely 2. Meditate turn over Christ and the promises in thy thoughts oft in a day and as oft or oftener in the night season 3. Enquire and make out for knowledge more light into the mystery of the unsearchable riches of Christ And you that have beleeved and found something hear meditate pray and pray in faith for more understanding they use to dig for hid treasures Joâ— 3. 21. q Prov. 2. 2 3 c. If thou encline thine ear and apply thy heart criest and liftest up thy voice for wisdome if thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand and finde the knowledge of God of God in Christ of Christ in a promise and Covenant of grace Amen We have dispatcht three of the Doctrines the other four drawn from the
of diligence obtaineth what he seeketh for the Treasure the Pearl Christ and Gospel-grace he gets sure hold of it and surer hopes of the enjoyment of it in a graduall way or by certain degrees now some assurance anon more Matth. 19. 29. Every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive a hundred fold of heavenly assurance and shall inherit what he is assured of everlasting life Heb. 6. 12. with 10. and 11. v. They that laboured with faith and patience inherit the promises and such as are followers of them in the same diligence come to the same full assurance of hope that they shall have the same inheritance 3. When the field treasure and pearl is bought there is a knowledge of the mans and merchants propriety and title to be good having bought it in a legall way So the self-denying diligent Christian obtaining in a Gospel-way of assurance what he gives diligence for can say this is mine for I bought it upon such and such lawfull terms St Paul is able to say upon crucifying himself with Christ Gal. 2. 20. and denying a life in himself for the life of Christ in him that Christ loved him and gave himself for him 4. What is lawfully bought may be and is lawfully held kept and for ever possest against all the cheats and challenges of others So the Christian merchant hath by this his self-denying diligence such a strong and firm title given him that none shall cheat him or deprive him of it Thus the holy Ghost exhorteth Revel 3. 11. Hold that fast which thou hast that no man take thy crown and thus he assureth 1 Pet. 1 3. and 5. They that are begotten to a lively hope are kept by the power of God through faith unto salvation and vers 4. The inheritance is reserved in heaven for them Secondly In respect of the Object what is bought the field and treasure in it the same with the Pearl you will have an illustration and evidence that self-denial brings in assurance 1. The field being bought which is the summe of all Gospel-promises set forth in Gospel-ministery and sealed up in Gospel-Sacraments all the treasure hid in that field is a mans own and by self-denying diligence made sure to him Having the promises he is so farre sure of what is promised as he is sure the promises are his Heb. 11. 33. through faith in sufferings they obtained promises that is in some good accomplishment And 2 Pet. 1. 4. By great and precious promises participation of the divine nature comes in and all things ver 3. that pertain to life and godlinesse And 2 Cor. 1. 20. all the promises yea and amen in Christ we are established and sealed by the spirit given as an earnest of that which is behinde ver 22. Nothing is more clear in Scripture then this that a beleeving self-denying Christian is in Covenant with God and in constant dealings and transactions between heaven and his soul who taking all upon Gods Word of promise he hath all made sure to him upon Gods Word and seal 2. The Treasure and Pearl being bought with the field as what the man and merchant buyeth he makes use of so the Christian hath the use of that grace made over to him in the promise and by the use of it he comes to be more sure of it and hath further evidence of Christ as his by the experience of the workings of God upon his soul according to promise hence after much self-denial and sufferings he comes with Paul Rom. 5. 3 4 5. to glory in tribulation knowing and finding that tribulation worketh patience and patience more experience and experience still more hope and hope maketh not ashamed because the love of God is shed abroad in the heart c. Assurance at last comes to be a great part of the treasure and pearl And the Christian buying all of Christ as he sold all of himself he must needs have all Which yet will further be confirmed by these Demonstrations Proved 1 That it is so First That it is so 1. That which cleareth a mans right assures it amongst men by the confession and experience of all so that which cleareth the right of a Christian to Christ doth assure his right unto him Now this self denial and diligence therein cleares his right Matth. 5. 3. Poverty of spirit is a clear evidence of a blessed state and of our right to the Kingdome of heaven and so to all the treasure in it and being such an evidence it is a means of great assurance 2. Additions of grace to grace in their diligent acts and exercises bring forth assurance as is plain 2 Pet. 1. from ver 5. to 10. Now self-denying acts bring on these additions and steps of grace when a Christian comes off to soul-emptyings he hath the more fillings from God Luk. 1. 53. He hath filled the hungry with good things when the rich he sends empty away He that laboureth to see himself and all he doth to be a Cypher Christ will be to him a figure and the more such Cyphers we make the more will be our value and treasure when Christ puts to himself as our figure as to three Cyphers prefix but a figure of one and 't is one thousand to four 't is ten thousand to five 't is a hundred thousand He that shall more annihilate himself shall finde more the creatures all in Christ Christs all in him for him to him If we be Sceletons he will put flesh and substance upon us when naked he will clothe us when blinde he will give eye-salve when poor he will put money in our purse very good gold tried in the fire and stampt with his own image and superscription Secondly Why it must needs be so 2. Why so Reason 1 1. God is most free and bountifull intending all the Kingdome and treasure of it of free gift to bestow it and assure it upon those who labour to be emptied of themselves and are most willing to take all of free-gift Buying according Emere quod nunc est merâ—â—ri antiqui accipiebant pro sumere Fest de verb. signif to an old acception of the Word in the Latine Authours is nothing else but receiving and diligent self-denial doth but make the heart capacious to receive the glorious fillings of heaven and if the Christian Merchant be free and bountifull to part with all God assuredly will be as free and infinitely more free and liberall to give him all again upon a blessed and glorious exchange of eternals for temporals Ioh. 12. 25 26. He that hateth his life in this world shall keep it unto life eternall And if any man serve me him will my Father honour 2. God is faithfull and just in his promises and dealings when men come up to his price to let them have what is worth their money that is to