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
Or though it leads to repentance all are not of Testardus minde that the Apostle meaneth it of saving repentance but if he doth as I rather incline to thinke so because it is the most significant and full word for repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the new Testament how the goodnesse of God leads a sinner to it is worthy our understanding Verily not as an ordinance instituted of purpose which I gather from Act. 17. 30. the times of meer goodnesse and patience in the midst of Gentilish ignorance God winked at but now commandeth now that his word is sent amongst the Gentiles now the goodnesse of God is an inducement to repentance when once Christ is discovered in the Gospel for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not in any age of it self reveal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goodnesse and bounty of God in providence never revealed Christ and that which revealeth not somewhat of him of it self and directly by some order from God cals not to him To such the Apostle speaketh whether Jew or Gentile as had the Gospel preached to them even at Rome where affluence and abundance of the creature was conferred upon them Now presuppose a pardon published in the Gospel and Christ revealed in the Word then Gods common goodnesse out of Christ invites to Christ or is a great motive to a poor sinner would he know would he consider it thus to reason with himself What have I taken and what have I forsaken God hath offered me the creatures in his ordinary providence and I have greedily fastned upon them but he hath offered Christ among a company of lost undone sinners whereof I am one and I have to this day carelesly refused him And how have I taken the creatures not only meat and drink but husband wife childe friends wealth successes of labours c. with unclean hands with an impure conscience came they in never so lawfully before men and with outward temporall right before God yet while my minde and conscience is spiritually defiled through unbelief all is unclean to me But did I goe to Christ I might have all clean to me and be accepted in all that God who freely giveth me the creature without Christ would as freely bestow Christ upon me if I did take him he that gives food and raiment for the body would as freely give Christ for food and raiment to the soul he that lets the Sunne shine upon good and bad will give the shines of his favour to one to me coming in to Christ he that gives a reprievall to all for a time by common patience doth give to some and will if I beleeve the Gospel to me give out a pardon under seal by speciall and singular grace Why should I not beleeve Why should I not repent Thus I say occasionally as a poor sinner meets first with the Gospel-tidings he may and ought to be induced to faith and repentance from the consideration of what common benefits he shares in although he cannot nor can I tell him his warrant why he should look upon Gods ordinary or extraordinary bounty in the creature as purchased by Christ and his death till he beleeveth nor can he have any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of minde which is an act and part of sanctification till he hath faith as u The. 211. Testardus also most rightly ranketh repentance in order after faith and justification so as according to his judgement that the Apostle in this place of Romans intendeth the best and choisest repentance and that repentance not to be repented of coming in after faith the common goodnesse of God must first lead to faith before it leads to repentance but that it cannot without a former discovery of the Word the Gentiles therefore who had no word or promise of Christ discovered had no call to Christ and saving repentance by the creatures and a naked providence nor can the Apostle be construed or interpreted as intimating such a generall call by the creatures extra verbum without the Word as x The 121. Testardus would have it and that grounded upon a generall Covenant as the Covenant is grounded upon generall redemption and that upon a generall intention but the ground-worke and the superstructure already shaketh we go on to weaken this frame a little more I shall desire others that succeed or shall assist in this work may not leave a stone upon a stone a The. 119. c. It is pleaded for this calling universally by the creatures that it agreeth with the call by Gods Word and Spirit in seven particulars Object 1. As the call by the Word and Spirit depends upon the merit of Christs most sufficient death so the present well-being of the creature for without that death of his there had been no place for long-suffering and patience towards sinners which appeareth from the punishment of devils c. but the present world had been upon Adams sin turned into a hell in an instant Ans To what b Pag. 32 33. hath been answered before I adde 1. The world was made by Christ and for him Col. 1. 16. and as 't is kept and upheld Heb. 1. 3. by him so for him and his glorious ends viz. to raise up the humane nature first into personall union by assumption of it into the unity of himself the second person and then into mysticall union by redemption of all their persons from sinne and wrath whom God had chosen and given him to redeem Joh. 17. 2. Now that these may be redeemed the Father and his work of Creation and Providence must go on nor did sin destroy the being of the creature the elect must have time to be and breathe And as Sodom should have been spared for ten righteous mens sakes so for the elects sake as sometimes evil daies are shortned time is lengthened out the Sunne and all things in it's revolution have natures course the reprobate have their being preservation allowance of earthly commons c. 2. What necessity of this worlds being turned into a hell immediately upon the coming in of sin If Christ had not mâ—rited for all c Or what necessity of Christs generall satisfaction that the elect might have this world to live and breathe in His sole and single satisfaction for the elect will purchase time and all other needfull creatures for them and the world shall stand and continue for them while God hath provided a hell in another place for those that Christ hath not ransomed 3. What if God willing to shew his wrath and the more to manifest his justice after patience and bounty endureth with much long-suffering the vessels of wrath fitted for destruction and a world of them never called to salvation so much as by an outward call Obj. 2. But the Apostle takes away all scruple and puts it quite out of doubt and question when as Rom. 2. 1. with 4. charging and accusing the
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
wealth honour and riches poor f Turcicum imperium quantuÌ„ quantum est mica tantum est Luth. crums or if you conceit it great morsels gobs and cantels upon the men of this world Gods great house now turned into a prison and appoints them ordinary relief out of the common basket of his bountifull providence which might lead them to repentance or will leave them without excuse and all this he doth for his Spouse the Church of the elect for whose sake he ordereth all men in the world or these common prisoners to be serviceable to her whom himself serves in not only with grace but with all outward mercifull supplies how mean or course soever in the great silver Charger of the Covenant as a Brother * M Tho. Case his Model of Thankfulnes in a Ser. before the Parl. upon Psa 107. 30 31 expresseth it Now who may not discerne a vast difference between the New-gate prisoners common basket and the Princes silverplates and chargers and who that will not shut his eyes seeth it not one thing to be reprieved and spared under the dominion of God's and Christ's power which is all the Serpents seed are capable of and another thing to be redeemed and bought out of the hands of sin and Satan into the Kingdome of Christs grace and glory yea and to have all things here come in by purchase and promise one thing for God to be the Saviour of all men or preserver of man and beast in the waies of his generall providence as Psal 36. 6. Another thing for God in Christ to provide for believers and his chosen ones from speciall purchase to serve them in with all things out of speciall love and to convey all unto them by a speciall promise 1 Tim. 4. 10. 6. Although this reprieve of the wicked is for the elects Demon. 6. sake and for Christs sake yet it follows not that it is by purchase for all that is for Christ and for the elect is not by purchase as to instance the creation of the world was for Christs sake All things were created by him and for him Col. 1. 16. yet he purchased not that creation The elect Angels are for him and he makes use of them for the good of elect men yet he purchaseth them not And the Reprobate Angels the devils are serviceable in the Kingdom of his power for the good of his Church to afflict and try them yet are they farre from being purchased so God can shew many drops of mercy to further on his Sons designes in a common way of providence and yet not put his Son to shed one drop of bloud for a reprobate mans preservation or livelihood that drop would make it too pure and shiere mercy which no serpentine seed tasts of but hath a cup of wrath and justice with every drop of mercy Lastly which may serve for our last demonstration and Last Demonstration and Answer last answer also to the grand Objection As Christs Kingdom of power and grace must not be confounded so his Redemption by price and his Redemption by power may not be separated They are only bought for whom the price is laid down 1 Cor. 7. 23. Ye are bought with a price who are there distinguished from men as men for whom the price is not so much as tendered but they who are bought with a price are h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 13. brought out by a strong hand from the power of darknesse and are translated into the kingdom of love and of the Sonne of Gods love yea and the creature shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God Rom. 8. 21. As it shall be the glorious liberty of the sonnes of God to give homage and service of praise to God and their Father Redeemer and Sanctifier for ever So it shall be the glorious liberty of the creature to minister matter of praise to the elect who shall improve the creature to its full and perfect use and raise it up to its honour and dignity for which it was made to be instrumentally helpfull to mans praising and glorifying of his Creatour as the nurse i Wâ—llet upon Rom. 8. qu. 34. out of Chryso to a Kings sonne and heit-apparant to the Crown when the Prince comes to his fathers Kingdom the is made partaker of some choice preferment with the Prince she nursed But what is this to Christs purchase of the world for the men of the world or of all men in the world for worldly enjoyments When as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creature it self Rom. 8. 21. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature ver 23. or totus mundus conditus as Beza the whole substantiall structure and frame of the heaven and the earth is not there to be understood of every individuum or singular of every kinde nay 't is disputable whether every species shall be restored and continued And 2. not one individuall-non-elected man woman or childe hath any part of spirituall liberty here which they had if they were under the liberty of Christs purchase nor shall have any share in the glorious liberty of the sonnes of God and of the creature hereafter but as they are now in the common prison of this great house the habitable earth so they shall be all shut up in the close prison of hell their souls at death till the day of generall judgement and their bodies with their souls after that great day for ever and ever No ground can I finde for asserting that Christ hath purchased heaven or earth or any saving or any temporall benefit at all for any of the sonnes of men whose bodies and souls are not purchased as the elect-sonnes and daughters of God All is theirs not the menâ— of this world whether things present or things to come by purchase by promise by firm title and everlasting possession in Christ or all in all while here and in God our all in all in heaven for ever Object If any offer to object yet further The world 1 Cor. 3. 22. is the Saints and wicked men are a part of the world and so a part of Christs purchase as the chaff is purchased with the wheat for the wheats sake which when the wheat is severed from it is burnt up and cast into the fire I shall offer this Answ 1. Mans similitudes prove not a truth of God but illustrate onely and Gods similitudes Christs Parables as those of our Text or that of wheat and chaffe Math. 3. 12. have no such scope and they prove nothing beyond their scope 2. There is no Basis by any firm proposition of the Word to build such an illustration upon for all the world and even wicked men may be the Saints for use and benefit and yet they are not purchased but the benefit by them As death 1 Cor. 3. 22. is said to be the Saints i. e. at their
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
effects of finding Christ by faith doe follow and the fourth in order is from the first of the general effects here mentioned Hiding Which when a man hath found he hideth Some as I told you in the breaking up of the true and full sense of the Parables think it respects only the elegancy of the Parable and is not necessarily to be applied to any part of the mystery hidden or illustrated in these Parables For the meer necessity I will not plead and I remember Calvins rule we must not weigh every scruple Non semper singula per se in in parabolis consideranda sunt Cal. in a Parable by it self I desire to observe it here and elsewhere and not take the words as they sound But the reason why that most learned Interpreter as Beza every where stileth him 〈…〉 Exposition upon or observation from this passage 〈…〉 was as we may pace tanti viri collect becaâ—â—â—â—t that time when he commented upon these words he had no other abscontion or hiding in his eye then a sinfull hiding or what is unsutable to such as are called by the Gospel who ought not as he saith truly to hide I adde so to hide the treasure found but to call others into the fellowship of it And keeping my self to the scope Quod autem abscondit non de invidia facit sed more servantis â—olentis perdere abscondit in corde Hien of the Parables I conceive as faith is the finding grace so there are gracious hidings or hiding graces the effects of faith as humility hope c. Let him therefore who hath heard remember and he that readeth let him understand and to that end look back to the Exposition of the words and I hope with the consent of the spirits of the Prophets we shall have warrant and encouragement to open â—nd apply that which followeth in order 4. Every true beleever having found Christ in a promise Doct. 4 doth in a gracious manner hide him and lay him up True bâ—leevers in a gracious manner hide Christ That is He doth humbly hopefully and with loving and high esteem resolve to keep safe and make sure of Christ and of all his riches and treasure Here are severall gracious acts as so many effects and characters of a true beleevers finding of Christ worthy our consideration in the opening whereof we shall clear and confirm the truth of the Doctrine 1. An act of humility the beleever doth neither simply 1. By humility conceal nor proudly boast of what he hath found but humbly entertains Christ and all that is Christs in the promises in the hidden man of his heart he hath many humble thoughts and meditations of what is discovered to him in the Gospel with the Prodigal a Luk. 15. ver 17. 11. he considereth that in his fathers house there is bread enough yea and with him also he addresseth himself to the throne of grace in all humble confessions Father I have sinned c. Thus the b Act. 1â— 18. Ephesians who had beleeved they came and confessed and shewed their deeds And what humble expressions finde we iâ—â—hat woman Luk. 7. There is one who had found Christ 〈…〉 vers ult she comes to the house where the Lord 〈…〉 sâ—te down to meat c Luk. 7. 37 38. she there upbraids not the Pharâ—â—â— that invited Christ or others with what they wanted and she had obtained but she stands at Christs feet not at his side as boldly 〈◊〉 with him behinde him not perâ—ly before him weeping not â—ondly laughing and began to wash his feet with tears o gracious hiding and did wipe them with the hairâ— of her head she doth not shew her self in proud dresses and addresses upon her beleeving but rather in the humblest posture vesture and gesture she demeans her self and takes revenge of her self for abuse of her hair in the former 〈◊〉 of it * No doubt she thought basely of her self and her hair 〈◊〉 Triall and triumph of faith p. 1â—6 So the woman of Canaan a Mat. 15. 27. Truth Lord she puts up the name of a dog and a despised Gentile so she be one of Christs dogs she câ—res not so she may but have crums and the meanest share in the Pearl and Treasure she is humbly contented The special Reasons hereof are two among other 1. Grace is free the treasure is free therefore in such who are partakers of it no room left for boasting or vain ostentation but cause of hiding a mans self and his grace also from being boasted of A borrowed garment as one * of high and Rutherf ibid. holy learning hinteth will make a wise man humble and he that by faith findes the garment of Christs imputed righteousnesse to cover his nakednesse being justified freely by Gods grace cannot but be humble to thinke that God should borrow his owne Sonnes Garments to cover and beautiâ—â—e yea beatifie make rich and happy his poor soul for ever 2. The more worth and excellency a beleever seeth in the Treasure the more the soul is humbled in it self When that blessed Apostle called to minde what he was before calling a persecutour of the Church of God e 1 Cor. 15. â— 20. and what now by the grace of God he is that he is no better no higher in his own thoughts what ever he did or laboured it was not he but the grace of God with him And when he is preaching and writing about the unsearchable riches of Christ at that instant he reckons himself f Ephes 3 8. Psal 8. Lesse then the least of all Saints When David looks upon Gods excellency in his works of Creation Providence Redemption especially by God-man What is man or the sonne of man that is the next part of the Song So when a poor creature findes and views again and again The rich treasure in Christ What am I that 's the next thought What am I Lord to be prevented with such love to have a share in such riches â— An act of hope There is an hiding of the treasure that 2. By hope way When a soul findes Christ in the promise by faith he doth hope fully hold the promise and reckons upon it he doth not despair that he shall never have it or make it his own but he lives in expectation to have the possession and good of it Fâ—ith is g Heb. 11. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence of things hoped for And as the Apostle h Rom. 8. 24. we are saved by hope the compleating of our salvation after by faith it is begun is laid up in hope But hope that is seen is not hope for what a man seeth why doth he hope for it But if we hope for that we see not then doe we with patience wait for it A Christians treasure you see is much hidden and laid up in hope hence Christ is called our hope * 1 Tim.
close in renewed resolutions never to part with it but to make it more his own by all means possible Use 1 Of trial 1. This hiding carriage of a beleeving soul will give certain evidence for or against men whether they have truly found the treasure of the Gospel yea or no Whether they have truly beleeved and apprehended Christ in the Gospel-promises to be discovered as theirs and for them and their salvation First It will make against all those who say they beleeve the Gospel and have found c. but 1. are never the more humble nay they are proud of their knowledge and look who should extoll and commend them for it if none will they can make a shift with the Pharisee to commend themselves they thank God they are not so and so bad as the Minister and others would make them And so proud are many upon profession of faith that they will not be admonished must not be reproved need not be humbled need no more repentance after they have tasted of the promise and the sweetnesse of mercy held out to sinners this is an ill sign I Pride of opinion pride of parts and gifts and priviledges with Gods people doe usually follow a misapprehension of Christ and mis-application of the promises 2. If upon apprehension of Christ and Gospel-promises the soul fals into a despondency and a kinde of despair ever to have it made sure unto it's self if there be no hope there is certainly no faith As hope before faith is a presumptuous carriage of a mans spirit so despairing after faith is an odde and crosse evidence a contradiction indeed unto the Gospel and all Gospel-beleeving 3. If no love be stirring and working towards Christ what faith or finding of Christ is there in that heart Now God knows many talk and dream of faith but the love of Christ and his Word is not in them 4. If men beleeve as they thinke and yet have as mean and undervaluing thoughts of Christ as ever and prize the Gospel at as low a rate as ever they can see no beauty in Christ nor excellency in the treasure and pearl not they I wonder how they can see their faith and themselves beleevers men of God cannot God himself doth not 5. If such be loose and slippery in their purposes of making out for Christ where is thy faith There is no faith in that heart where there is not a desire of more no finding of Christ where you are not resolved to buy and get him in for your own more certainly and comfortably then at the first Secondly On the contrary by the light of this truth as the Spirit of God assisteth evidence may be given in for thee who art a true beleever If 1. Upon beleeving sense of thy unworthinesse doth not weaken thy confidence but thy apprehensions of Christ as discovered for thee doth more abase and humble thy soul and melt and break thy heart and when thou fallest a beleeving thou fallest a mourning for sin and confessing of thy sins and thy faith is hidden and drencht in tears oh blessed art thou c. 2. This evidenceth for thee that thy hopes are bred and built upon Gospel-apprehensions that though the things promised appear not to sense yet they are certainly and partiently waited for 3. This also that a first-love comes forth from and with a first-faith and Christ is entertain'd and welcom'd in the heart by the one as by the other so as thou canst say with Peter Lord thou knowest that I love thee 4. If thou carriest in thy bosome those high thoughts of Christ and his grace daily which the world knows not of and are strangers unto till it come to the trial and then it shall and doth appear what a price thou setst upon him whom thou hast found that nothing nothing shall be thought too dear or costly for him 5. If thou art firm and setled in resolutions to keep what thou knowest and beleevest and to give diligence to know and beleeve further and to have more discoveries and assurances of all Christs wealth and worth as thine and for thy salvation In a word by the secret workings of humility and hope of love and high esteem of Christ and holy purposes to make sure of Christ thou maist by the fortifying evidence of the Spirit shining upon his own graces know the secret workings of faith in and after this hidden and secret treasure which no man knoweth saving he that findes and hideth it Use 2 Of caution For Caution and Counsell to all true beleevers 1. Beware of a bad hiding of Christ while you take care to expresse your faith in this humble hopefull loving and wise way of hiding him take heed of smoothering or concealing what God hath discovered to you of Christ and his promises and free-grace for so you may dishonour God and wrong your soul and quench and hinder that good in others which you are bound to seek when you have found the treasure when the Disciples a Joh. 1 41 43 45. had found Christ they went and told it one another when the woman of Samaria b Joh. 4. 28 29. had found Christ she went and told it her neighbours when Zacheus c Luk. 19. 8. had found Christ he stood forth in the profession of his faith and repentance and in the proof of that profession when Paul d Act. 9. 20. had found Christ he went and preached him to others as he was called to it so let every one as he hath been prevented by grace prevent others and tell them what God hath taught him but in thy knowledge or discovery of Christ 2. Beware of boasting in thy self or of being lifted up in desires of thy own glory or worth beware of a proud profession or of proud exceptions against Christ take heed when Christs worth is discovered to thee thou dost not look out for worth in thy self to apply the promises as too many weak souls doe and will not dare not beleeve because of unworthinesse they are not rich enough to buy the pearl nor good enough to purchasers of the treasure what pride is here under a beggars coat Cherish thou shouldst all mean and low thoughts of thy self the more freely God doth manifest his grace unto thee but attribute all the worth to the treasure there is worth enough in that thou shalt need none of thy own God requires it not 3. Beware of entertaining doubts and questions whether you may have Christ after you have found him Wherefore did God discover him was it not that you should beleeve and beleeve yet further in his name upon new discoveries Let not the subtle serpent and the deceitfull heart together cherish a subtle-humble-pride in questioning and complaining to weaken thy hopes of obtaining that which is revealed in the promise to thee 4. Beware of losing your first-love of the Gospel and your first esteem of this Treasure and Pearl with
sure hopes cannot but be men of great joyes and this treasure and pearl bringing so much in hand at present and reaching forth so much in hopes for the future as we heard in the first Doctrine gives out withall no little ground of joy and rejoycing to a Christians heart Obj. But he hid his treasure and that partly as was opened in the 4. Doctrine under mourning and tears How comes he to rejoyce withall Answ 1. The Gospel-treasure is a secret and the finding of it by faith and hiding of it by repentance humility c. are secrets to the world and so is joy The heart knoweth his own bitternesse and a stranger doth not intermeddle with his joy q Prov. 14 10. If he seeth the outward expression he knoweth not the inward impression 2. A beleevers tears are tears of joy or the seed of joy Light is sowen for the righteous r Psal 97. 11. in tears and troubles and joy for the upright in heart 3. Hiding of the treasure under humble tears was not all the hiding we spake of there is as we heard an hiding of hope and there is joy hidden under hope We rejoyce in hope of the glory of God Å¿ Rom. 5. 2. and there is a hiding of love and joy is hidden with love Whom having not seen ye love ye rejoyce c. t 1 Pet. 1. 8. Which in the Use may serve Use 1 Of reproof 1. To reprove those that bring an evil report upon Christ and Gospel-grace that no sooner think some and others speak it out shall a man be converted but farewell joy you must bid adieu to all mirth and chearfulnes and entertain nothing but mopish melancholy and dumpish sadnes which is a clamour both false and impossible 1. False for you hear if you will beleeve what you hear from Christs mouth he is a joyfull man that findes the treasure Finding the treasure of the Kingdome he findes that joy and sweetnes as he never felt or had experience of before Oh the sweet taste of every promise and delicious dainties that he daily doth or may feed upon at the Gospel feast 2. Impossible for the faculties of the soul doe act and put forth according to their represented object Now a Treasure and Pearl is the object a present good and a future good as sure as present And where there is an apprehension of a present good yea and a hopefull assured future good there is and cannot but be joy and the greater that good the greater that joy the higher and richer that good the higher and richer that joy Now here is the summum bonum the chiefest good and it cannot but produce in the heart a summum gaudium the chiefest joy and it being bonum aeternum an eternall good here is gaudium aeternum Everlasting joy upon their heads u Isa 35. 10. The Kingdome of God consisteth in it Rom. 14. 17. 't is true the poor sinner upon his finding of Christ bids farewell to joy in sinne but that proceeds from this true and greater joy which banisheth and puts out the false appearances of sinfull joyes of which in the next point Let none therefore belie the Scripture and blaspheme or speak evil of Christ and his grace or of a true Christians estate What though the beleevers joy makes not such a noise as the carnall mans in the ears of the world A fire of thorns will make a louder noise and crackling then a fire of the best wood and carnall mirth will sooner be heard of then spirituall joy which is better apprehended in the heart then outwardly exprest when the countenance is sober and humble doth it follow he is melancholy and sullen Alas poor blinde worldlings who cannot judge of looâ—s and colours much lesse of hearts and the frame of a beleevers heart especially which so far as it is beleeving it is chearfull c. Use 2 Of Examination For triall it is an evidence against such as say they have faith and have found Christ and yet never took any pleasure in him in thoughts or speeches of him rather are ever and anon excepting against those who rejoyce in him such murmuring and grumbling at the Gospel pearl is an evident note of unbelief Behold this pearl is trâ—mpled upon by Swinish Gadarens and it puts a poor rich worldling into a fit of melancholy That poor young man rich enough in the world Matth. 19. When he is offered treasure in heaven be a sad at that saying if he cannot have it upon better terms then were propounded had the Word taken place in his heart as it did in Zacheus he had presently rejoyced and not gone away sorrowfull but where Christ is not beleeved on he is not rejoyced in and upon this very reason because Christ comes to take away the pleasures of sinne that last but for a season although he would give eternall pleasures in exchange the heart will neither rejoyce nor beleeve in him Ob. But there are those who beleeve but for a time and yet rejoyce as the stony ground Mat. 13. 20. Answ Such a faith such a joy God will go on with carnall men as farre as they will go with him where faith is temporary there joy will be a flash and â—way it continueth not when triall cometh no more than their faith nor doth that joy ever produce right self-deniall of which anon 2. On the contrary Hast truly beleeved Thou dost and will joy in the Lord in whom thou hast beleeved Hast found the first discovery of Christ to bring in some sweetnesse the second more c. 'T is a true issue of a right-bred faith 〈◊〉 you may know it to be so through the assisting light of 〈◊〉 Spirit by this 1. It is pure joy meerly arising from 〈◊〉 sight of the treasure 2. It will hold out in triall and tentation And though joy be but an accessory grace it comes and goes ebbs and flows yet it radically continueth of â—â—ideth in the root and cause of it and all objects of faith are objects of joy what feeds the one will cherish the 〈◊〉 and if thou findest it so with thee happy thou Object But some poor soul will say I dare not deny but I have found the pearl yet cannot rejoyce Answ 1. Is it not thy desire and dost not price a little joy in the Lord above all worldly joy 2. What is that which upholds thee against despair in some promise or Gospel-truth thou hast some secret joy â—r sin would presse thee down and swallow thee up with sorrow 3. Measures of joy will encrease upon beleeving study but to grow in faith and thou wilt encrease in joy Vse 3. Phil. 4. 4. For Exhortation to the true beleever Rejoyce in the Lord and again I say not I but the Apostle not the Apostle but the Lord himself rejoyce thou Christian that hast found the pearl and treasure rejoyce in thy treasure be glad and joyfull
name of the Lord was magnified b Act. 19. 17. with joyfull admiration of free-grace what followed They came and confest their deeds c ver 18. and parted with their curious gainfull arts and though they counted the price of their books worth fifty thousand peeces of silver d ver 19 yet that was no price to the Pearl and Treasure of the Gospel their joy of that which was so transcendently above any reckoning or arithmeticall accounts among men constrains them to undervalue their old profession and magicall practices and burn all their books to ashes Reasons speciall Now the joy of the treasure c. constrains to self-selling three waies First From it's strength The joy of the Lord is his servants strength to deny their sins to mortifie their lusts to cashiere their corruptions and abandon all wicked inclinations and acts Spirituall joy as it is a preservative from false carnall sinfull pleasures so it hath a purgative and expulsive faculty to banish that which will damp and hinder it's exercise where joy of the Gospel and a sinfull lust meet together in one heart there will be a conflict in which conflict spirituall joy will be too hard for carnall corruption and must give way to it I protest saith Paul that by the rejoycing which I have in Christ Iesus I die daily that is as worthy Dr Preston opens the place e Preston of mortif p. 41. That spirituall joy which he had in Christ of justification and remission of sins and that sight of glory which he saw by faith mortified sin in him made him basely to esteem of his corruptions He that findeth the Treasure and Pearl joyeth so in the excellency and worth thereof that he gathers and grows in a strong hatred of what would deprive him of it what ever in self or creature of parts profits honours c. would stand as competitour for a room in his heart therewith this heart the more riseth up against it and is alienated and weaned the more from it for nothing it knows doth or can minister that joy that peace that comfort to the soul which Gospel-treasure doth it must needs therefore bid farewell to all which shall hinder or interrupt this joy In a word there is strength from this joy to doe the will of God in all points of self-deniall if there were a 1000 lives to part with for Christs sake or would the soul go through a 1000 deaths to enter into more joy Secondly From it's free and royal nature when the treasure is found and rejoyced in the man is truly enabled and elevated to a holy magnanimity or greatnesse of spirit whereby he is carried above not only base lusts but all the royalties in the world which he esteemed out of a pure judgement and now from a pure joy much more reckons but as drosse and dung and can most willingly resign up for this one pearl you heard of Zacheus free and noble spirit before whence came it from his joyfull f Luk. 19. 6 8. entertainment of Christ The Primitive Christians were full of joy this made them empty their purses and sell their lands and the Primitive Martyrs yea all of them for these sixteen hundred years have out of their royall spirits filled with joy parted with husbands wives children lives and all As the Jews when they rejoyced they could offer up more then Hecatombes even multiplied Myriads in Solomons g 1 King 8. 63. Hezekiah's h 2 Chron. 30. 24. and Josiahs i 35. 7 8. time so Christians feasted with the joy of the Lord can willingly sacrifice up multiplied and dear contentments as God cals for them he shall be honoured with wit learning goods and priviledges and with whatsoever is naturally morally spiritually dear it is all dedicated to him and set apart for him Thirdly From it's sincerity purity and holinesse which makes the soul willingly active and passive in any thing to please him whose Treasure it is whose Kingdome and pearl it is originally Gods and Christs The soul who findes Christ hath faith and hope to have the treasure sure his own upon agreement with the owner of the field the God and Father of Christ who sets out this treasure in precious promises yea and amen in Christ to such as come up to his terms of assuring it further to the soul Joy I say would please him that hath pleased the soul God hath discovered that which gives the beleever full content and the beleever being contented would give God the owner of the treasure and field content and that is by coming into the possession lawfully steal he must not this treasure the field is not his but the Lords of the Mannour And this Lord of the Mannour is well pleased if he will but sell all that stands in opposition to or competition with this purchase he shall have it Why saith the soul if that be all I agree and consent all that I have or can have as mine what is it to the worth of this Pearl this Treasure and field All my sins are worse then nothing all my duties and qualifications be they for duties and qualifications never so good and usefull in relation to a sinners justifying righteousnesse they are just nothing all my parts and gifts they will stand me in no stead at all but as refined and spiritualized All my advantages in the world so farre as they are hinderances to Christ or baits to sin they are vanity and vexation All my priviledges in profession are without Christ empty things my glory with men vain-glory my strength is weaknesse my wisdome folly my end and self an idol and I know that an idol is nothing my life is but a vapour a breath a shadow I surrender up * Non quod tātum valet sed quod plus dare non possumus Aug. all to thy dispose and use O Lord I am willing thou shouldst take my sins to kill and destroy them Doe justice upon them with all speed and for all supposed worth or excellency 't is none at all I have found Christ and desire only to be found in his righteousnesse in his strength wisdome humility c. If any doubts arise why but is this all God requires that a man deny himself and take up his crosse sell all and follow Iesus Christ 'T is answered All All why then 't is done the bargain is concluded as from the strength and liberty so the sincerity and purity of a Christians joy I will be nothing that Christ may be all I will be poor that Christs riches may appear in me I will be foolish that Christs wisdome may shine in me I will be weake that Christs strength may be perfected in me I will lose in temporals that I may gain in spirituals and eternals Vse 1. Use 1 Of Instruction two waies For information two waies First See from hence one reason why Satan is such an enemy to true joy
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.