founded in him but in the seed of the woman the Lord Jesus nor is Adams enmity with Satan and reconciliation with God there mentioned but only the womans and her seed partly exprest partly implied 3. All died as they sinned in Adam before this promise but the promise is not made of or to all mankinde who died vertually in him only of and to the woman is it spoken and her seed the principall whereof should be the redeemer and the rest of her seed the redeemed ones of the Lord between whom and the old Serpent Satan and his seed there should be irreconcilable enmity 4. If you would know who and who only and what number they are for whom if you speak of the certain individuals the Lamb was a ransome from the beginning you must wait till the Lambs book of life be opened of which we read Revel 13. 8. and 17. 8. where plainly you may learn That 1. He was not slain for any first or last but for such whose names are in his book 2. Comparing those Texts with Rev. 13. 3. there are a world of people whose names are not written in his book therefore not slain in the Arminian sense for all the world nor must this last place in Timothy nor any of the former be so understood We have now done with the Scriptures alleadged and abused by him and vindicated by us which I desire you to hold fast in the true sense not in a perverted interpretation these were his out-works which we have taken and possesse we them for the Truth Come we at length to batter down the enemies Forts and strong-holds of his carnall-reasonings and confident arguments Two Reasons and two Arguments were brought to prove his Doctrine That Christ gave himself for the whole world Now such as have studied Logick or artificiall reasoning know no difference between Reasons and Arguments for it they be Reasons and do not argue they are irrationall Reasons and if they be Arguments without reason they are unreasonable Arguments But to follow him in his own method and to deal with him at his own weapon If we have taken the Scriptures out of his mouth we shall not doubt but to take his weaponâ— of Reason and Argument out of his hand or leave him a bare Sceleton of reason without flesh or substance much lesse having any soul or life of faith or divine truth in his assertions And first of the two Reasons Reason 1. Reasons disproved The whole harmony of the Scriptures such as he had proved his point withall are they not enough and do they not sound all one way Answ 1. Call to minde every of those Scriptures but remember their sense as well as their sound He is a foolish man who thinkes as the bell tinks Nor yet do the Scriptures give an uncertain sound but in opening and examining of them with the context and scope and with other Scriptures you hear with one consent they speak not absolutely of Christs dying for all but of and for such an all and such a world as is the all and the whole world of believers elect Gods people his true Israel some of all sorts of people out of all Nations some 2. Search and consult with other Scriptures which neither he nor I have yet mention'd and you will be more fully convinc't that we have the truth with us and that this Doctrine of Christs dying for the whole bulk of men is another Gospel from that which Christ and his Apostles or we from them have ever preached I shall instance but in three places the first in Joh. 15. 10. Greater love hath no man then this that a man lay down his life for his friends and presently to shew whom he laid down his life for he addeth v. 11. Ye are my friends c. It is most true what the Apostle saith Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Sonne But 1. What We meaneth he there Not all men but such as are justified by faith and have peace with God by faith v. 1. 2. Though the elect of God are enemies as considered in themselves and in their naturall estate yet being loved of God from eternity with the love of good pleasure they have a price laid down for them by Christs death to bring them under the love of friendship and when they do actually believe they are actually reconciled and of enemies are made friends so that Christ laid down his life for such as were in Gods choice and love his friends and by Christs death and the fruits of it brought into a state of actuall friendship A second follows John 10. 15. And I lay down my life for the sheep whom in the verse precedent he had called his sheep See here I beseech you ye that love the truth and love not to be seduced though that is a weak property of sheep to wander yet if you be Christs sheep hear the voice of the good shepherd and not of strangers for whom doth Christ himself say that he died he best knows and is only able to resolve this doubt why if you will believe him who is truth it self I lay down my life for my sheep he doth not say for goats at all but for the sheep behold and hearken after the harmony 'tween this and the fore-alleadged Scriptures certainly where Christ or his Apostles speak in larger tearms of all and world and whole world must not these tearms be limited to Christs sheep It was a subtill counsel your new Lecturer gave you that other Scriptures which he cited in the second place as but favouring his opinion should be expounded by the positive Scriptures but be you as wise as he was subtle and learn to reduce all his positive Scriptures which yet had Synecdoches in them of the whole for a part or of the generall for the speciall to and by this main Position of our Lord a fundamentall truth Let this be first laid down I lay down my life for my sheep and whosoever shall after so plain a foundation laid by Christ himself in his Word and by his Spirit in your hearts teach universall Redemption or Christs dying for the bulk of mankinde tell him he doth nothing else but build hay and stubble upon the foundation nay he doth yet more wickedly even lay another foundation with Christ or besides his purpose A third and last is in these words Ioh. 17. 19. For their sakes I sanctifie my self Christs sanctifying himself is his preparation for death setting himself apart to die for whom for their sakes his eleven Apostles not Iudas v. 12. and for those which should and shall believe on him through the Apostles doctrine this is not for the sake of all men that he so much as prepares to die much lesse that he died for them for whom he fitted not himself to die in their behalf So as you see to make up the harmony and consent
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
for Christ but not according to knowledge If you think to be saved and to help to save others by the doctrine of universall Redemption and by the particular act of rebaptizing and of being rebaptized you will still deceive and be deceived Perpend therefore and weigh with your self or rather out of your self with the minde of God in the Scriptures as here and in others more elaborate and spirituall dissertations is cleared and vindicated Had you sold your self wit fancy and conceit in Gods matters for Christ and Gospel-truth you would never have so abused the Parable of selling all and of buying the field and treasure as you did when you opened your pack of wares in our Town I know 't is incident to us all to erre but where self-deniall prevails errour shall not prevail to heresie Errour is a serpent with a long tail full of knots if unwary self-confident persons meet with it it will winde in and enwrap in it's endlesse train a thousand of them with which they cannot but be strangled that do not strangle it I am afraid my old friend T. More sometimes of Wels was thus ensnarled by doubtfull disputations with the erroneous Doctours of the times who hath pleaded your cause of generall atonement in print A book I could never meet with to this day but the other day when I had finisht this By M. Whitfield Piece there was presented to my view a godly learned friendly and faithfull Answer to that his book I shall hope by humility and self-deniall he will recover himself upon the reading of it and I shall pray you may prevent him or joyn or follow in a Palinodia Then will you see and say it had been better for you both to have kept to your looms then to have spun such a threed which will not make a web and that a garment to cover your nakednes withall Repent or you have much to answer a heavy account to give up For such as have had a better name for piety then ever Prelates had to make a more dangerous narrow bridge to Popery then they did by a more refined Pelagianisme For you who have pretended to more sanctity then ever Arminian Doctours have done in familiar communion with Gods people to be more efficacious in deceiving and mis-leading unstable souls O I tremble to think of the account Repent therefore and your errour of errours yet will not be your ruine But if the Lord leaves you to your free-will and you be hardened from his fear let him that you will procure to answer me if you cannot your self reconcile these contradictions between your universality of Redemption and your Anti-paedo-baptisme Vniversalist Anti-paedo-baptist Christ died to redeem all of man-kinde whereof Infants are a part As for Infants we know nothing of them Or thus Christ took away the curse from all men for sins against the Covenant of works Infants have no visible grace Again All of man-kinde are under a Covenant of Grace Infants of the best believing Parents are not under a Promise Again The guilt of Adams sin is taken off from all and by consequence there are no Pagans nor ever were No Infants are faederally holy They are all but young Pagans Now the good Lord the Spirit of truth deliver his chosen people from both these extreams and from all such interfeering and shackling opinions in whom I am theirs and Yours to read as to write to learn as to teach John Stalham To the Christian Reader Christian and Beloved Reader VNder the favourable allowance of the Authour of these ensuing labours my very loving Friend and vigilant Pastour I am crept into thy view not arrogating so much repute as to encline thee to a more venerable esteem of any thing in them because attested in an Epistle of mine For I am not of Classick authority to do any competent service of that kinde My scope rather is to witnes to what I have heard and received from the undoubted word of truth made known to me by the spirit of truth which hath wrought effectually as in other means so by the Ministery of this Authour to confirm and establish me in truth received before my acquaintance with him and to deliver me out of the snare of some errours in which I began to be entangled about that very time in which I began to know him And though I know him too well to go about to winde into his better esteem by painting and tickling encomions who lives upon a purer and more heavenly air then the vapour of mans breath exhaled by a corrupt fancy from a muddy heart yet I deem it some encouragement to him that is set over me in the Lord to watch for my soul to be acknowledged in his work and successe and in so doing I do only discharge a debt Some of the strong supporters of the rotten fabrick of Arminius thou maist see him batter and rase in this Discourse into which since I was a waifaring man to heaven I never turned in to lodge for a night finding it inconsistent with that foundation against which the gates of hell shall never prevail Especially that of Saints apostacy And for Paulus Testardus his friend and neighbour I cannot but issue my thoughts that he is here so fully enervated and enfeebled that when I read that passage in the book which concerned him if I had been a woman and in Elizabeths condition when Mary came from the hill countrey to salnte her the babe would have leapt within me for joy Another errour occasionally touched upon I must crave thy patience to speak a little to and that is the opinion of Anti-poedobaptisme in the lime-twigs whereof I my self was once taken and held till by the Lords blessing upon the judicious meek and divine reasonings of this Authour I was enabled to discern the Arminian results that naturally and therefore necessarily arise from Anti-poedobaptisticall grounds while they both make the Covenant of grace dependent upon some spirituall qualification in the creature And this I blush not to publish to the world hoping that it may be for thy benefit I am not ignorant that there are irreconcilable contradictions between the opinions of him who is both Anti-pedobaptist and Arminian a taste whereof thou shalt meet with in the close of the Authours Epistle to the Reader and no wonder for errour is often so divided and engaged in battels and feuds that thou maist meet with one corrupt opinion triumphing upon the neck of another like Tamerlane upon Bajazet unity and consent being the honourable titles and inseparable attendants of nothing but truth Nor yet doe I insert this as if I would insinuate that every Antipoedobaptist is an actuall Arminian it being quite against my principles to represent any man in a worse shape then his own digested opinions put him into And indeed I have so charitable assurance of some of their sincerities in saving truths as if their eyes were clear enough to
in Scripture you must as on a musicall instrument not put on great strings only but the smaller also and in a Consort take the Tenour and Counter-tenour with the Base You must not only hearken to the loud noise of the world and the sound of all all c. but take in the smaller sounds of sheep and friends and believers and then when we have the Scriptures in a compleat harmony set together they doe all unanimously make against universall Redemption not for it Behold the first Reason is without an Argument Reason 2. If Christ did not die for all every one could not have a ground of believing the report of the Gospel Answ What is there no ground of beleeving but upon a false Alarme and Report as this man hath brought amongst you 1. This Reason is the voice of unbelief The Arminian Doctrine helpes a lame Dogge over the stile viz. An unbeleeving heart to reason against the truth because all men are not bought and redeemed by Christ therefore I must not beleeve I say again this is nothing else but the language of unbeliefe beware of it 2. I retort it To lay forth this Doctrine before carnall men That Christ died for all is to lay a stumbling block before the blinde and to throw dust in the eyes of faith the faith of Gods elect that it shall not see at all but live by sense and not by it's own principles or not see by it's owne eyes Beloved in true beleeving there is a mystery When Christ dying for sinners is preached to the world it is a self-denying act to beleeve in him before I know I am of Gods secret number of the names in the Lambs book for whom Christ died but 't is no self-deniall when I hear Christ died for all to beleeve I am one This Doctrine then is an enemy to true beleeving and indeed a false Doctrine as I called it at first and have so proved it can beget but a false faith that which is but temporary not to be nourished or cherished by any true teacher or dispenser of the word 3. Is there no ground of believing except Christ died for all I will name you a few without this and sufficient I suppose to convince and draw a soul to believing 1. That Proposition or true and faithfull saying 1 Tim. 1. 15. 2. The Command Believe God bids thee believe faith is obedience to the Command Rom. 16. 26. 3. The Promise He that beleeveth shall not perish Joh. 3. 16. but he hath everlasting life Joh. 6. 47. and shall certainly be saved Act. 16. 31. 4. Gods act of justifying the ungodly Rom. 4. 5. 5. Gods raising Christ from the dead Rom. 4. 24. 1 Pet. 1. 20 21. consult and ponder the places 6. This very Proposition That Christ died but for some namely for his sheep hath been a ground of believing as Joh. 10. 15 c. after much discourse about his sheep and dying for them the result and close is v. ult And many beleeved on him there 7. Christ himself held forth indefinitely as a sufficient necessary and only meane of salvation which who so believeth Ames Anti. Synodatia 188. in chuseth and relieth upon under that notion may be sure that Christ hath an effectuall intention and purpose of saving him So the Apostle Paul and others held forth Christ We preach Christ crucified unto the Jews indeed who will not see sufficiency a stumbling blocke and unto the Greeks 1 Cor. 1. 23 24. who will not see the necessary determinations of Gods wisdom this way foolishnesse But unto them which are called perswaded to hearken after a crucified Saviour the sufficiency necessity and sole-soveraignty of his soul-saving bloud and palsion Christ the power of God and the wisdom of God so we preach so Gods elect do believe though they know not at the first whether they be of the number for whom Christ was crucified Hence Fourthly and lastly I answer The first act of thy faith is not to beleeve Christ died for all or for thee in particular the one is not true the other is not certain to thee till thou beleevest but this is that thou art called unto to believe in Christ as dying for sinners and able and willing to save thee beleeving then when thou comest to reflect upon thy faith thou shalt finde Christ died for thee not one man or person of years more then other is included or excluded but by his faith or unbelief Behold again his second Reason without an Argument viz. without nerves or sinews of truth to argue for this tenet of his and of all unbeleevers in a practicall way Let none then go away from such a Lecture and say We were led into and kept in errour all this time for we were taught that we must first know we were elected before we should beleeve but now that we hear Christ died for all we see ground for beleeving for it is as much as your souls are worth to miscarry here you may be lost for ever upon this verticall point For I deny that Christs dying for all or Gods electing of some and the particular knowledge of it is the foundation that we lay for mens beleeving not the first because false not the later because though it be most true that God gave his Sonne for none but his elect yet that thou shouldest know thy self of the number before thou believest who but ignorant men will teach so who but ignorant hearts will think so Election is a cause of beleeving and so many as are ordained to life have and shall believe Act. 13. 48. And if men doe finally persist in unbelief it is a sign they are not of Christs sheep Joh. 10 26. He that would know his election or redemption before he believeth is never like to know it 2. Come we to his Arguments as he cals them Arg. 1. Arguments disarmed The. 1. From the text Math. 22. 14. Many are called but few are chosen It was thus argued If Christ died for all that are called he died for more then the elect but he died for all that are called else they should not have been called or being called they are bound to believe that which is false if Christ did not die for them Answ I deny the Assumption and the two proofs of it The Assumption to be denied of you beloved as of my self is this That Christ died for all that are called t is a presumption without any found proof for 1. The first proof Else they should not have been called is a non sequitur or a false consequence for many are called because among the many God hath his choise number and will one day more distinguish them before all the world then yet he doth as in vers 47. The Parable following these of the Text. 2. The second proof proves not that it is brought for Being called they are bound to believe that which is true or false and if Christ
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
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
it By the Kingdome of heaven I understand the State and Treasure of it with the affairs and dealings about it or Christ and his grace preached and set forth in the Gospel of grace and in Gospel dispensations Christ and his Gospel grace and dispensations were set out in the four fore-going Parables by their nature force and efficacy here by their worth and state of excellency with the Christians affairs and dealings for his enjoyments of all the worth and treasure of the Kingdom as his own First The worth and riches of the Kingdom resembled to hidden treasure and a precious pearl what else is it but Christ and his Gospel-grace as may appear 1. By parallel expressions and descriptions of him and his grace in Scripture Such as you read of in Col. 3. 1. Things above where Christ sitteth c. Treasure in heaven Math. 19. 21. 5. 21. This treasure 2 Cor. 4. 7. viz. of Christ and the Gospel-knowledge of him v. 6. The people of God are the children of the Kingdom Mat. 13. 38. and the subjects of the Kingdom yea heirs and co-heirs with Christ that is enough for them but they are not the treasure of the Kingdom Christ is that treasure 2. By the Characters given to this treasure of the Kingdom in the Parables of the Text as 1. We hear here of a hidden Treasure Christ is most like to a hidden Treasure as being furthest off from the knowledge of men you may know a visible Church sooner then the invisible God and Saviour 2. Hid in a field that is a field by it self and a large field yet distinctly and particularly bounded within the Word and Ordinances of grace there is Christ hid and wrapt up in precious promises the preaching and substance whereof is called vers 19. The word of the Kingdome for where the Treasure is found there it was first hidden in Gospel promises Ordinances and dispensations Christ and his grace is found 3. Here is mention of a Pearl and one of great price Christ is that Pearl with the grace of the Gospel of singular invaluable price it will impoverish every man that goeth about to buy it but when he hath sold all to his shirt and skin for it it enricheth him for ever 4. One Pearl which can agree to none but Christ and the unsearchable worth of his grace and Gospel set in opposition to all the goodly pearls in mens esteem the supposed mediums of salvation Thus you see what the state and worth of the Kingdome of heaven is and to what it is like it is Christ and all he is worth like to a Treasure and one Pearl of great price Secondly We are to consider the Kingdome of heaven in it's affairs and the Christians dealings about it like to a man that findeth c. Who is he that findeth he that seeketh and who is he that seeketh the merchant man a man of no small dealings in the world The merchant man is every elect-vessel of mercy represented here under a double notion 1 As seeking that which he findes not 2. As finding that which he seeks not 1. As seeking what he findes not and that is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodly Pearls some fair and specious commodities to make him rich and happy Every one of Gods elect while naturall is seeking his happinesse his life his heaven his God in some one thing or other here below the minde of man is active and as busie as Ants on a mole-hill about worldly contentments riches honours pleasures profits common gifts of learning knowledge c. to make a life of an heaven a God of this he seeks but if he belong to God as the Parable speaks of such he findes it not 2. As finding what he sought not for A Treasure a Pearl an only Pearl of price the only Treasure of Christ and Gospel-grace which will make a man for ever This finding is nothing but Gods preventing b Isa 65. 1. light and c Joh. 6. 44 45. love and Gods drawing of a soul to faith in Christ And of this finding there are four effects mentioned in the Text. Hiding Joying Selling. Buying 1. Hiding when he had found the treasure he hideth it which is not only emblematicall and for ornament of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondit est emblematicum Cor. a Lap. as some conceive but such an expression as holds forth the carriage of a true beleever at his first beleeving in the severall acts of humility of hope and love of his high esteem and holy purposes about this Treasure and Pearl to make it his own for as there is a sinfull hiding of Christ and of Gospel-grace and truths when they are not acknowledged nor others called to come and partake with us against which David and Christ too do protest Psal 40. 10. So we finde the phrase used in a good sense in Scripture As 1. Sometimes for an act of modest humility in opposition to boasting as 1 Pet. 3. 4. the hidden man of the heart is an expression of humility in women contrary to outward ostentation and shews and flant-tant dresses so d Nisi fortè dicamus id tantum pollere quantum si â—u diâ—as Dissimulavit non jactavit Bul. in locum Bullinger inclines to think we may safely here understand an act of a Christians modesty who when he findes Christ in the Gospel hath many a secret thought of the worth of such a Treasure and of his own unworthinesse yet cordiall and inward in his beleeving with the hidden man of his heart 2 Sometime for an act of Hope Prov. 22. 3. The prudent man fore-seeing the evil hideth himself i. e. humbly and hopefully betaketh himself to the Lord so the beleever hopefully as humbly cheweth upon the promise in his heart 3. Sometime for an act of dear love as Job 20. 12. it is an expression of a sinners love to his darling sin he is said to hide it under his tongue as a man or childe doth suggar candy in his mouth which is seemingly a good hiding to a sinner and here the reall and dear love of a Christian to Christ holds him and keeps him close 4. Sometime for an act or effect of high esteem for so the riches which Cyrus should meet with in Babylon and which he and all naturall men prize so much are called Isa 45. 3. Hidden riches of secret places that which men prize most they hide most closely 5. Sometime for an act of resolution to keep safe and make sure of any thing as Prov. 2. 1. If thou hide my commandments with thee that is resolvest to keep them and Psal 119. 11. So the man the merchant man in my Text e Lest any man beguile him of the treasure he taketh care that he be not deprived of it c. Annot. last upon the place he doth holily take up a resolution to make out for Christ and to make sure of him as his own
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
the field of precious promises 't is not so easily recovered again when but left or decaied Why should not our loves and esteems be more now then at first seeing more of Christs worth and and sufficiency is discovered daily And yet thou nor I did ever hear or know of half his worth which is further to be revealed Get we therefore more high and capacious apprehensions of his excellency and hide we him in our bosome with dearer affections then ever he is worthy of all our love of all our estimations and highest value we can prize him at he is above all we can love or beleeve or esteem or thinke of him Get we an estimation of him and affection to him beyond expression that still there may be more hidden in our hearts then can be uttered by our tongues or published by our pens 5. Having found Christ hold him fast hide him in your purposes yet more closely and strongly it was Barnabas exhortation e Act. 1â— 23. and it shall be mine that you would all with purpose of heart cleave unto the Lord. Christ knows from the beginning who have who have not beleeved who sticketh to him who departeth from him by an evil heart of unbelief an heart that purposeth not to live and die beleeving beware of it it is the first step of Apostacy be not fickle for fits and moods of beleeving let but there be the hidden frame of beleeving set and resolved to keep the heart close to Christ and Christ close to the heart daily hourly constantly Lay him and the promises up in the heart for use for a treasure of such worth a pearl of such price is much more worthy and precious to the soul as it is used and improved for it's spirituall advantage It followeth And for joy thereof c. These words have a two-fold connexion and dependance on the words before When he had found and on those that follow goeth and selleth c. From the first connexion ariseth our 5. Observation Every true beleever hath some joy yea Doct. 5 the conceptions of great joy in the finding of the Lord Jesus A beleever is a joyfull man Christ What man ever found a treasure and hid it for himself and as his own and joyed not at the very thoughts of it Beleeving thoughts are joyous thoughts and acts of beleeving bring in habits of joy or joyfull impressions at least till they break forth in gladsome expressions There be instances not a few to clear this truth When Christ hath prevented Zacheus and Zacheus at that instant is called effectually to beleeve in the Lord He receiveth Christ joyfully saith the Text f Luk. 19. 6. both into his heart and into his house The converts at Peters Sermon g Act. 2. 41. gladly receive the Word of salvation and of the promise to them and theirs A treasure a pearl in the field of the promise for them and their children this they rejoyced in and this doe beleevers that have right evangelicall apprehensions in our daies rejoyce in also When this Treasure is discovered to the people of Samaria h Act. 8. 8. 12 and many beleeved what Philip preached of the Kingdome of God and the name of Iesus Christ there was great joy in that City so was there in the Jailours heart and house i Act 16. 31 34 The Apostle Paul tels the Philippians for his part and Timothies k Phil. 3. 3. whom he joyns with himself in the inscription of the Epistle cap. 1. 1. We rejoyce in Iesus Christ and he speaks in the name of all beleevers if not there I am sure in his Epistle to the Romans l Rom 5. 11. We joy in God reconciled through our Lord Iesus Christ Saint Peter also tels the Christians he writes to that beleeving they doe rejoyce in Christ with joy unspeakable and full of glory Reason 1 1. It is an unspeakable and glorious treasure that is found by every true beleever the very sight of it by faith cannot but ravish the heart and might were it narrowly viewed transport it into an extasie of joy 't is no common favour nor ordinary but rare and extraordinary to finde a treasure hid in a field And as for this treasure few there be that finde it As there is no other pearl of pearls but Jesus Christ so none but elect vessels of mercy doe finde him contain or hold him Well may every such soul rejoyce He that findes a treasure out of which he hath sufficient to pay all his debts and to stock him for trading with the beâ—t of merchants and merchandize may well rejoyce and rejoyce again The Christian here a bankrupt before he findes this Pearl this Treasure he findeth that in Christ his righteousnesse which satisfies Gods justice and justifies his person dischargeth him of all debts and trespasses and that in Christs spirituall graces which affords him a sufficient stock to be trading with heaven and to fit him for commerce and communion with Saints and with the King of Saints in earth and heaven Hath not he cause to be glad who findes a pearl that affords a rich dowry for the soul and prefers him to a marriage with the King of heaven That which brings him into sonship presently to God and heirship to a Kingdome and which gives him title to the crown of heaven and stores him with money to maintain warres against the spirituall enemies of his soul sinne world Satan Antichrist who would deprive him of his inheritance and take away his Crown Title and Dignity over whom the Christian combitant is made more then Conquerour through him that loved us 2. As the worth so the propriety which comes by finding of it joyes the heart a man may finde that which he must go cry in the market-place and part with it when the right owner is found out which brings but little recompence and comfort to the finder But here is a treasure who so findes it hath it for the finding Who so findeth me findeth life saith the wisdome of God m Prov. 8. 35. He that beleeveth in me saith Christ n Joh 6. 47. hath everlasting life He that hath the Sonne saith the holy Ghost in Iohn o 1 Joh. 5. 12. hath life He hath it for his own for his use for his comfort for his rejoycing Ioy cannot but rise out of faith which instrumentally doth bring home all Gospel-treasure to the soul therefore called the joy of faith p Phil. 1. 25. being the proper right-bred childe of faith conceived and brought forth by faith nursed and maintained by faith till faith ends in vision and hope in fruition of what is found 3. The beleever hath hope or certain expectation of the sure and full possession and of the pleasure that he shall have in such a purchase and possession and in hope of all this and of the glory of God he doth and will rejoyce Men of great and
He knows well enough it would put thee upon mortification and heavenly-mindednesse and holy-reformation and poverty of spirit he keeps Christians therefore what he can and as long as he can from rejoycing in Jesus Christ and from taking out the sweet of that they have found because he would keepe their corruptions the stronger and stave them off from a more assured purchase of the pearl and treasure the longer time Secondly we may hence learn in what order mortification and full self-deniall comes forth and is acted and encreased upon and after the joy of faith after a soul hath found Christ and conceived some sweetnesse in him by beleeving There are many who thinke they must first sell all mortifie their lusts c. and then come to Christ by faith no warrant have they to beleeve no ground of applying a promise till they have got such mastery and victory over their lusts as they desire And it may be this is the ground and reason why some have put forth such an ignorant Question as this what have we even we beleevers to sell as if all were done before faith not after whereas all is done in true self-deniall with and after the first beleeving nothing before Use 2 Of trial For Examination and discovery of the truth or falsenesse of mens joyes at the hearing of the Gospel and upon any discovery made of the Pearl and Treasure First Let me give the true Christian his portion it is more comfort to finde thy joy to be true joy then to finde thy heart meerly joyfull Now then it is true when it hath such strength as to bring in universall self-deniall when it hath that free royall nature as to deny God nothing that he cals for when it hath that purity as to make thee studious and carefull to please God and come up to terms of agreement and commerce with him If it be a means to mortifie sinne to crucifie thee to the world and the world to thee as it was to Paul m Gal 6. 14. his glorying and rejoycing in the crosse of Christ brought him to such a frame then is it a true joy and a sanctified fruit of the Spirit The fruit of the Spirit is love joy peace c. And when goodnesse meeknesse temperance and other gracious acts are the results of joy it cannot be questioned but thy joy is sound and thy saith sound and thou hast truly found the Treasure the Treasure is thine the Pearl thine Christ and all his excellencies are for thee c. But Secondly If thy joyes and enlargements of heart have no other fruit but self-indulgence and favour to thy lust and base yeelding to the next temptation they are too weak to be the birth and of-spring of the Spirit Self-seeking joy is too low and too base to be born from on high now to be sure all a worldlings joy is no other all a carnall and formall professours joy is no other Herod heard Iohn Baptist gladly but could not deny himself in his Herodias the temporary beleever set out by the stony ground heard with joy but when it came to the point of self and world-denial he fals away Thirdly If self-denial be but small 't is a signe a Christians joy is small and faith is but weak at the best yea it witnesseth against some professours that they have lost their first joy and their first love time was when they consented to sell a husband a wife a childe c. Now such self-relations are too near too dear Oh the troubles of a wives or husbands losse must not be spoken of nor the parting with a childe thought of what is the reason The creature is a Pearl in their eye above and before Christ and his truth Fourthly If thy joy be in thy parts and gifts and outward duties thy enlargements and priviledges among Gods people as matter of justification and righteousnesse before God this joy would be turned into sorrow and humiliation repentance for such a joy will be a better evidence for thee in it's proper place then the cherishing of that which is but a Pharisees and a carnal mars joy And although there is a proper comfort which flowes from true sanctification or inherent graces and duties of new obedience as evidences of justification and union with Christ yet no further doe they comfort or are they evidences but as fruits of faith and influences from the life and strength of Christ Look to it that thy joy in duties c. be not a joy in thy self but a joy of the Pearl and Treasure and the faith thereof Joy in self and joy in Christ are heterogeneall and of a contrary root and principle And the later will and must if the heart be upright eat out and consume the former Use 3 Of Exhortation 3. For Exhortation Labour to finde cherish and maintain such a joyfull finding of the Treasure as may worke thee to utter self-denial soul-emptyings and creaturerenouncings in Christs cause and upon Gods call to encourage whereunto take along with thee these three Considerations First It is most straightly commanded that you do fell all hate all for Christ under pain of Christs high displeasure Mat. 16. 24. Luk. 14. 26. As you would not be cashier'd from his souldiers and followers as you would be meet to be accounted one of his Doe it you must and yet doe it you will not freely thorowly except you make much of the joy of the Lord. Secondly In this thou shalt be conformable to Christ who denied all parted with all though that be not the selling in the Text he emptied himselfe n Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory of comfort denied his fame his friends his wealth his honour life and all and that out of joy or For the joy set before him he endured the crosse despising the shame c. And indeed the joy of faith is more the joy set before a Christian then that which is in him for the present If the little joy thou hast puts thee upon sorrow for sinne mortification self-abhorring subjection to the crosse more will come in which may be a Third consideration the comfort of a chearfull self-denying Christian is doubled and trebled after acts of self-denial Consult the Scriptures and experiences of the Saints and you will finde it a truth made good to all that ever acted the part of wise Merchants The Apostles suffering blows and stripes come off rejoycing o Act. 5. 40 41. Paul and Barnabas persecuted and expelled the coasts of Pisidia are filled with joy and with the holy Ghost p Act. 13 50 51 Paul and Silas shut up in the prison and stocks are singing praises at midnight q Cap. 16. 25. such was this grace and high favour of God bestowed on the Churches of Macedonia r 2 Cor. 8. 1 2. that in a great triall of affliction the abundance of their joy and their deep poverty
recompence all their diligence with full assurance of hope unto the end Heb. 6. 11. The Heathen could say That the gods sold all for sweat and we can say most truly of our God That when a Christian sweats in self-denial mortification sufferings c. he shall have from him as sure as he is just and faithfull what he sweats for 3. God is able to put a soul into possession and that everlastingly of what it laies out pains and diligence for Ioh. 10. 28 29 30. Christs and his Fathers power is united for the assurance of life to his sheep and for their preservation unto life Use 1 Aword of confutation Hence we inferre the certainty of salvation by Christ and Gospel-grace against all that doubting Doctours or doubting hearts can say to the contrary for it is as sure as any thing here can be made sure and more sure then any earthly purchase there being more in the substance of this parabolicall merchandize then in the shadow yet every expression in the shadowy resemblance speaks assurance a treasure found a treasure hidden a treasure joyed in and a treasure bought a pearl found and bought That the treasure was found hidden by God and is hidden by God and is hidden again by the finder and joyed in all this makes towards assurance but when that field for the treasures sake and the treasure with the field and the pearl and all is bought and all sold that all might be bought here is assurance upon assurance Then is Christ surely a mans own the propriety known enjoyed and used Are not you sure of that which you have bought and purchased and have deeds and evidences to shew for it after the true title is tried and proved and the false claim disproved The true beleever you see is a great purchaser he hath deeds and evidences in the promises to shew and he hath the witnesse in himself Our Gospel 1 Joh. 5. 10. saith the Apostle to the Thessalonians came not unto you in word only but in power and in the holy Ghost and in â— Thess 1. 5. much assurance And when the tempter came to tempt them though cap. 3. 10. there was something lacking in their faith in regard of degrees yet sensible they were and sure of what they had as of what they lacked and wanted The same Apostle to the Romans speaks of a double witnesse Rom. 8. 15. Gods Spirit witnessing with the Spirit or renewed conscience of a beleever Yea the Apostle Iohn makes report of â— Joh. 5. 7 8. three Witnesses in heaven and of three upon earth in the heart The Spirit equall with the Father and Son in heaven and above bloud and water on earth ratifying the acts and reflections of faith about our justification shining upon his own work of sanctification and ever teaching the soul in and after self-denying diligence to be assured never to doubt of what they have found as theirs Object 1 But some doubting Doctour will say There can be no assurance without extraordinary revelation Familists and Libertines say the like with the Papists in effect who are all for an immediate Testimony of the Spirit without evidence of grace within them or a life-testimony without them or without Scripture-evidence and verdict upon them Answ 1 1. Assurance is first found where it is founded without us in Gospel-grace Gods free-love giving Christ c. 2. Faith finding assurance in it's object more then in it's own acts and reflections by closing with a sure word of promise an unchangable Covenant becomes sure in it's acts and reflexions through the Spirit 3. More firm and full assurance comes daily in by this Christian selling and buying As the experience of thousands speak it By self-denial and diligent use of the ordinances and meanes of salvation they have ordinarily obtained sure hold possession and use of Christ have known they have had him and shall be saved eternally by him But with the tenets of Rome the Doctrine of doubting agreeth well enough viz. That a man is not justified by imputation of Christs righteousnesse but by inherent holinesse That a man must make some temporal satisfaction to Gods justice here and the rest in Purgatory That his general faith resolved into the testimony of the Church virtuall the Popes brest is enough to salvation That by the power of free-will and nature he may and must concur with Gods grace in conversion c. The Roman faith of these and such like tenets will never assure a man that he is in the state of grace or shall be in the state of glory Nor will Arminian grounds bring home assurance viz. That Christ died for all as for one That God hath not absolutely elected any That all things put into the balance which may be considered in Christs death yet none may be saved That all operations put which may be put in as ingredients to conversion yet grace may be resisted and if gotten yet lost it may be at last and put away But from the true Gospel-faith preached and the true Gospel-treasure in Christ discovered infallible and absolute promises Christs righteousnesse imputed to justification Faith and holinesse wrought irresistably by the Spirit who is given to discover and seal up grace given and glory promised and who carrieth on the beleever in the means and ordinances keepeth him to them and makes them effectuall for the obtaining of what he seeks after Assurance and evidence unquestionable may be is and shall be had and enjoyed for ever Object 2 But saith the doubting heart mans heart is deceitfull above all things and I cannot finde such and such evidences as you speak of by all the diligence and self-denying pains that I have yet laid out for the Gospel-pearl and Treasure Answ 1. I am very jealous whether thou hast denied that deceitfull heart from bearing any witnesse at all about thy estate If the heart be deceitfull as it is in the best so farre as unregenerate good reason it should not be heard speak at all 't is a false witnesse and will give in false evidence I agree with thee the old deceitfull heart and every piece of it must be sold away denied 2. The heart so farre as beleeving a faithfull promise Conscience as justified by Christs bloud and sanctified by the Spirit is not deceitfull The Spirit is truth and too holy to deceive 1 Joh. 5. 6 and too wise to be deceived in this great point of a Christians assurance when he certifieth Gods love and love-tokens to the soul 3. It is and will be more sure then any earthly purchase if that may be wrangled away this cannot if an heir may be cheated of his inheritance in his minority the childe of God cannot He who selleth all sels all his deceitfull heart away and all false evidences and dictates to consult with the Word and Spirit of truth to hearken to Gods bargain to read his writings to view and hold out