a Covenant of grace while he fights for a Covenant of works and nature all along as he speaks of the non-elect or reprobate as * Fideles verò minimè decet Reproborum in gratiam Ecclesiam turbare inquit ipse Test The. 294 295. himself cals them Now I leave it to others to ravel his bottom and to exauthorize this Authour from the number of Classick and Orthodox Truth is not afraid to enter errours den because though it be dark truth carrieth a light with it to search it out I shall desire my Countrey-Reader to peruse all that I commend to him in the controversie with a Bible in his hand and with humility and self-deniall in his heart My learned Reader I intreat may have Testardus in his left-hand and the two Testaments in his right What is practicall will serve for all who have spirituall palats and can relish spirituall nourishment Let Jesus Christ be thy Pearl and Treasure and thou wilt not make him common Jesus Christ in his Birth Life Death Resurrection Ascention Session Intercession at Gods right-hand is not ordinary nor for all but for the man and Merchant that findes him hideth him joyeth in him and selleth all to make sure of him So we preach so ye have believed and so we shall and must still believe that we may be saved And for you M. Oates my Countrey-man as I have acquainted my Reader in generall so I must charge it upon you as the principall stickler in these parts with your new Gospel and Baptisme that you provok't me both to the preaching and printing of what here followeth in reference chiefly to the Parables and your Exposition First You preacht in the town and to some of my ordinary hearers and fellow-Members without my leave then you defended what you had preacht to him that noted from your mouth You returned me word from Colchester goal whither and when as thinking it a fit time and place for reflection I sent for your Recantation that you would fain see me in print And you seconded it at Chelmsford-Assizes to my face in the Market-place that if I came forth if you did not answer me you would procure one that would You may remember I then admonisht you as a Christian to forbear the spreading of your errour You told me you took it to be a truth but if you have no surer props to uphold it then you gave me at that time and place Actum est de tua causa For then and there you informed me you learnt this Doctrine of the Church of England and to my answer you were an apter Scholar then I who never suckt such milk from her brests and to my question where your Reply was Doth not the Catechisme in the Service-book teach it Where in Answer to the Question What dost thou chiefly learn in these Articles of thy belief It is said First I believe in God the Father c. Secondly I believe in God the Son who hath redeemed me and all man-kinde But remember what I left with you at a present parting upon those words partly out of your desire lest the people should flock about us partly out of my respect to what the holy Ghost saith Go from the presence of a foolish man when thou perceivest not in him the lips of knowledge That Book nor Catechisme never went for the Doctrine of the Church of England but as Prelaticall spirits might have framed those words or as you with them have wrested the sense so you did act the Prelats part For as I since finde in the Title of that Catechisme it was to be learned of every childe before he be brought to be confirmed by the Bishop It seems you learnt it from your childehood and it may be the Bishops hands have been upon you at Confirmation though not at Ordination You are a true sonne by this Confirmation it may be I am sure by your Doctrine of the Prelaticall Church and an Apocryphall text is good enough for Apocryphall doctrâ—ne A plainer text it was for your darling point That Christ died for the bulk of man-kinde then the mans buying of the field in the Parable you wot of from which you have as it were made your appeal to the Church of England To that you shall go But first we must agree What is the Church of England Dare you say the Prelaticall company or the profane multitude This were to speak against light Turn you rather to the 19. of the 39. Articles put out an 1562. and you wâ—ll finde what a visible Church is viz. A Congregation of faithfull men c. A Congregation of faithfull men in England is a Church in or of England Now what Church or company of faithfull men will you select as a pillar of your supposed truth that hath held out your doctrine of universal Redemption I shall call forth three witnesses as a sufficient enumeration 1. The company that agreed to the 39. Articles They * Art 2. acknowledge That Christ suffered was crucified dead and buried to reconcile his Father to us and to be a sacrifice not only for originall guilt but also for all actuall sins of men But t is one thing for Christ to be a sacrifice for all sins of men originall actuall another thing for him to die for all mens sins or to dâ—e for the expiating of the sins of every singular man 2. The company of * Confession of the faith of 7 Anabaptist Churches in London 7. Congregations of your own way of Anabaptisme who though they be distinct in respect of their particular bodies for conveniency sake yet are all one in Communion They a Sect. 5. acknowledge The elect which God hath loved with an everlasting love are receemed c. And that b Sect 17 See also Sect. 21 Christ being consecrated c. hath fully performed and suffâ—red all those things by which God through the bloud of that his Crosse in an acceptable Sacrifice might reconcile his Elect only 3. The company or companies of faithfull men who differ only or chiefly in point of Baptisme from you and those fore-named in London but are with joynt-consent united and knit together in fellowship of the Apostles doctrine breaking of bread and praiers Produce me any of them who for these 100. years and upwards have in England held forth your doctrine of universal Redemption as the Doctrine of the Church of England or of the Churches in England No they have ever been more pure in Doctrine what-ever pollutions too many we have had the Lord humble us and make us ashamed for them in Discipline I hope by this time you will be ashamed with a shame and sorrow that brings forth repentance not to be repented of And my hearts desire to God for you and the rest of my seduced Countrey-men in Norfolk Norwich Lin is that they may be reduced with you and saved with you For I bear you record that you have a zeal
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
knowledge of one Mediatour a saving truth our Saviour will teach him better language This is life eternall to know thee to be the only true God and Jesus Christ whom thou hast sent 3. It being clear that the Apostle to Timothy meaneth as he expresseth it the only saving truth of the Gospel whereof Paul was a preacher v. 7. in faith and verity And yet this Gospel of Christ not by Paul or others preached to every singular man for the calling by the Word even by l The 124. Testardus confession is but to many it clearly followeth that when he saith God will have all men to be saved and to come to the knowledge of the truth He is not to be understood m Cùm autem talis agnitio Dei non donetur omnibus sed tantum nonnullis apparet non 〈◊〉 versaliter sed distributivè esse loâ—um hunc intelligendum nempe de illis qui electi sâ—â—t ad vitam aeternam Faius in locum univer saliter sed distributivè not of the singulars of every rank of men but of such ranks and sorts of men where the Gospel cometh out of which God willeth his chosen high and low rich and poor to be saved by the acknowledgement of that one God reconciled by the ransome of that one Mediatour for all them Ob. 5. But saith n The. 1â—1 Testardus further God giveth in that generall light and way of providence to the Heathen that which is common to the call of the Word and Spirit viz. a posse illud praestare an ability to obey their light salvari and to be saved if they will or â—ow could they be left without excuse had they not that power et si maximè voluissent though they were neverso willing Ans 1. The light they had called them to obey that light so farre as it would reach and was intended viz. to restrain them from sinning against it and to own and worship the true Deity 2. This light not obeyed but sinned against leaves them culpable and liable to condemnation far from justification by works If a Master shall leave a candles end for his servants to do so much work by as the light will reach to and they mean while play by that little light or put it out are they not to be blamed 3. All that light shining in common benefits without the Word sheweth no Christ as Mediatour but the true Deity It is no light to be saved by and did that light give a posse allud prastare a power to doe that one thing it gives no power to doe another here is a confounding of a posse praestare and a posse salvari a power to doe more then natural men do which is granted and a power to be saved which is denied 4. That same et si maximè voluissent although they were never so desirous is but a flourish supposing that which is not to be found left in nature not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle in a regular way nor given by grace to men destitute of the word of grace or who have but the common call of the Word as Testardus elswhere o The. 50 125. acknowledgeth which supposition yet he might for argument sake better fancy then possitively assert that posse salvari to be given which is not given Ob. 6 It is further p The 12â— argued for the general call by the creatures and common providence that the benefits thereof proceed a Dei bene placito from the good pleasure of God as well as the call by the Word and Spirit and so may intend the same thing Ans 1. God freely giveth back to Adam's of-spring many forfeited outward favours but not to testifie and preach thereby his most free favour in Christ to every son of Adam Every free act of Gods goodnesse is not presently The grace of our Lord Jesus Christ nor is it to be interpreted as flowing from that most free favour or love of God in Christ It is an excellent and sound note of judicious Calvin upon Rom. 2. 4. Non Rom. 2 4. â—no Temper modo accipienda est â—a Dei benignitas That same goodnes of God is not to be conceived alwaies after one and the same way and he clears it thus q Servâ—â— enim suos duâ— inâ—ul genter tractat Dominus ac terrenis benedictionihus prosequitur â—uam bene volentiam ejusmodi symbolis declarat ac simul â—ssuâ— faciâ— ad quaerendam in se uno boâ—orum omnium Transgressores legis dâ—m eaâ—eâ— excipit indulgentia sua bâ—â—igâ—itate vult quidem emoâ—â—â—e ipsoâ—um contâ—â— iciam non 〈◊〉 se 〈◊〉 propitium 〈◊〉 esse 〈◊〉 Calvin in Rom. 2. 4. While the Lord indulgently useth his own servants and followeth them with earthly blessings he declareth his good will towards them by pledges of that nature and with all doth train them up to seek the sum or collection and confluence of all good things in him alone But while he entertaineth the transgressours of the law with the same indulgence he would indeed mollifie their stubbornnes by that his goodnes and yet doth not for the present testifie that be is propitious or reconciled in Christ to them Thus farre Calvin 2. When God by his Word and Spirit calleth any of his own which he ever doth in time and after much patience and goodnesse of his mis-spent on their part he makes use of the consideration of such his goodnesse to induce and move and lets them know all passages of providence were out of love to them Gods long-suffering to them is salvation and God is not willing that any of them Beloved 2 Pet. 3. 8 9. should perish but that all of them who as Beza Videatur Beza in 2 Pet. 3. 9. hath observed in two old copies are v. 8. stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren should come to repentance and when such and such only for no other have the gift are come to repentance they know how to prize and esteem of the patience and goodnesse of God as finding Gods beneplacitum or good pleasure in Christ revealed within the compasse of such a time but till that time if you will beleeve the Preacher Eccles 9. 1. by all that is before them in the bare events of providence no man knoweth either love or hatred Obj 7. In this lastly the call by the creatures and good providence of God agreeth r Testard The. 1â—3 saith our Antagonist with the call by the Word and Spirit that the grace given in it destroieth not nature c. Ans 1. No marvell when as it is but nature or the common gifts and improvements of nature 2. If that be Grace which doth not destroy nature or the naturall faculty the devils have grace for their naturall faculties are not destroyed by sinne or by Gods patience 3. The punishments of the damned doe not shall not destroy their naturall faculty it will be an aggravation
2. Ioying which is nothing else but the joy of faith in the knowledge and apprehension of what is certainly attainable in the Gospel and precious promises 3. Selling and selling all his selling is 1. His consent to part with what he hath he goeth to that end 2. His actuall parting with what is his as and when God calleth and enableth All That is all that he hath of his own that may be truly called his what ever stands in competition with or opposition to Christ and his Gospel-grace As 1. His sins and sinfull-self the body of sinne and earthly members 2. His common gifts naturall and morall of understanding reason wit usuall competitours with and opposers of grace 3. His own righteousnesse of outward duties civil religious frames of heart 4. His worldly profits pleasures honours preferments friends c. 5. His self-ends in profession dependency or confidence of strength to mortifie a lust 6. All his externall Church-priviledges in point of dependance 7. Life it self Though skin for skin c. yet he consents to the parting with this also and doth it actually when called to lay it down for Christ and the Gospel-truth and grace 4. Buying the field and treasure and pearl this is the last effect of finding whereby he gets firm assurance and clear evidences written and sealed which is more then the first act of beleeving even a giving diligence to make his calling and election sure heaven Christ and grace sure to his person and clear to his spirit and conscience Of such a buying the Scripture speaks Isa 55. 1. Revel 3. 18. alibi Thus then take up the summe of all Christ and the Gospel-grace in the preaching and administration of it is a most rich treasure and pretious pearl hidden in a field of promises and Gospel-dispensations which when any of Gods elect at the time of their effectuall calling minding other things is prevented with by Gods light and love and drawn to beleeve it attainable for himself he doth humbly hopefully and highly esteem of it and in love and holinesse purposeth to make sure of it And from the joy that he hath and conceives to have in a further enjoyment sets upon the work of extreme self-deniall and poverty of spirit consents to part with all his sinnes all his pride of parts and gifts all his self-justifying righteousnesse all his shackles and snares in the creature his self-ends dependencies on his own strength or Church-priviledges le ts goe life and all as called to it and thereby gives diligence to get full assurance and firm evidence of Christ and all heavenly treasure as his own According to and out of which Paraphrase we shall have contract them as I can seven pertinent and usefull Doctrines 1. Christ and Gospel-grace is a precious treasure hidden in Gospel-promises and dispensations 2. Every one of Gods elect as others they wander up and down in their minds and endeavours after imaginary mediums and waies of happinesse 3. In Gods good time his elect are prevented with his light and love and drawn to beleeve the attainablenes of this treasure for themselves 4. There is in every true beleevers heart an humble hopefull loving high esteem of Christ and his grace and a holy purpose to make out for assurance of him and it 5. The Christian who findes Christ rejoyceth in him 6. The joy of a beleever worketh him to utmost self-deniall 7. Extreme poverty of spirit and thorow self-deniall will so possesse a soul of Christ and of the treasure of his Kingdome as he shall have full assurance and firm evidence that Christ is his and he is Christs that heaven is reserved for him and he for heaven Doct. 1. Christ and Gospel grace is a precious hidden Doct. 1 Treasure Which Doctrine brancheth it self out into three Christ a precious hidden treasure Propositions 1. He is a treasure 2. Precious treasure 3. Hidden treasure Branch 1. Christ and his Gospel-grace is a Christians treasure Branch 1. The f Col. 3. 1. Mat 5 21. 19 20. Scriptures quoted in the Explication and margent prove it for 1. That which a Christian must seek and set his heart upon must needs be his treasure this is Christ and his Kingdome 2. That which is brought in earthen vessels Paul and the despised frail Ministers of the Gospel that is our treasure which is Christ and his riches 2 Cor. 4. 7. I adde 3. That which hath abundance and enough to enrich and Copia sacultatum supply all that finde it with all that their hearts doe or can desire is surely our treasure In Christ there is abundance of all good of all the fulnesse of the Godhead which dwelleth in him bodily Col. 2. 9. If he gives life he gives it in abundance Joh. 10. 10. If righteousnes it is given and received too in abundance Rom. 5. 17. If grace and the Spirit he sheds it forth abundantly Tit. 3. 6. And the Gospel hath a fulnesse of blessing in it Rom. 15. 29. Branch 2. It is not abundance of dirt or drosse but all Branch 2. precious And in that respect Christ and Gospel-grace is as well set out here by a Pearl as by a Treasure a Treasure for quantity a Pearl for quality one Pearl for the single sole compleatnesse of his grace The preciousnesse is evident by two properties in the Text. 1. The value and price not ordinary but great 2. The rarity and peculiar one-nesse but one such in all the world First The value and price great and dear * Pretiosissimi praetij according to the Syriack Trem. we may take the estimate hereof in three weighty considerations 1. Of what price Christ is with the Father of highest esteem with his Father no question his elect servant in whom Gods soul delighteth Isa 42. 1. His beloved Son in whom he is well pleased Mat. 3. ult The Son of his dearest love Col. 1. 13. Amongst many demonstrations these are convincingly set before us in Scripture 1. It pleased not the Father that any or all men and Angels should be the store-house of grace but that in him all fulnesse Col. 1. 19. should dwell 2. The Father hath given all into his hands All dispensations Joh 3. 35. of the Fathers love from election to glorification are through Jesus Christ 3. The Father hath set him at his own right hand of Heb. 1. 13. Majesty and Glory till he hath made all his enemies his footstool 2. Of what price considered in himself his Person 2. Of what price considered in himself his Offices 1. In his Person The Son of God co-essentiall with the Verbum in carne margarita in concha Father and Spirit Emmanuel the Word made flesh What a pearl is here God and man united in one person of the Son of God That mystery which the Angels desire to gaze upon as men gaze upon a jewell or pearl and which they stoop to pry into as men