Or though it leads to repentance all are not of Testardus minde that the Apostle meaneth it of saving repentance but if he doth as I rather incline to thinke so because it is the most significant and full word for repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the new Testament how the goodnesse of God leads a sinner to it is worthy our understanding Verily not as an ordinance instituted of purpose which I gather from Act. 17. 30. the times of meer goodnesse and patience in the midst of Gentilish ignorance God winked at but now commandeth now that his word is sent amongst the Gentiles now the goodnesse of God is an inducement to repentance when once Christ is discovered in the Gospel for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not in any age of it self reveal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goodnesse and bounty of God in providence never revealed Christ and that which revealeth not somewhat of him of it self and directly by some order from God cals not to him To such the Apostle speaketh whether Jew or Gentile as had the Gospel preached to them even at Rome where affluence and abundance of the creature was conferred upon them Now presuppose a pardon published in the Gospel and Christ revealed in the Word then Gods common goodnesse out of Christ invites to Christ or is a great motive to a poor sinner would he know would he consider it thus to reason with himself What have I taken and what have I forsaken God hath offered me the creatures in his ordinary providence and I have greedily fastned upon them but he hath offered Christ among a company of lost undone sinners whereof I am one and I have to this day carelesly refused him And how have I taken the creatures not only meat and drink but husband wife childe friends wealth successes of labours c. with unclean hands with an impure conscience came they in never so lawfully before men and with outward temporall right before God yet while my minde and conscience is spiritually defiled through unbelief all is unclean to me But did I goe to Christ I might have all clean to me and be accepted in all that God who freely giveth me the creature without Christ would as freely bestow Christ upon me if I did take him he that gives food and raiment for the body would as freely give Christ for food and raiment to the soul he that lets the Sunne shine upon good and bad will give the shines of his favour to one to me coming in to Christ he that gives a reprievall to all for a time by common patience doth give to some and will if I beleeve the Gospel to me give out a pardon under seal by speciall and singular grace Why should I not beleeve Why should I not repent Thus I say occasionally as a poor sinner meets first with the Gospel-tidings he may and ought to be induced to faith and repentance from the consideration of what common benefits he shares in although he cannot nor can I tell him his warrant why he should look upon Gods ordinary or extraordinary bounty in the creature as purchased by Christ and his death till he beleeveth nor can he have any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of minde which is an act and part of sanctification till he hath faith as u The. 211. Testardus also most rightly ranketh repentance in order after faith and justification so as according to his judgement that the Apostle in this place of Romans intendeth the best and choisest repentance and that repentance not to be repented of coming in after faith the common goodnesse of God must first lead to faith before it leads to repentance but that it cannot without a former discovery of the Word the Gentiles therefore who had no word or promise of Christ discovered had no call to Christ and saving repentance by the creatures and a naked providence nor can the Apostle be construed or interpreted as intimating such a generall call by the creatures extra verbum without the Word as x The 121. Testardus would have it and that grounded upon a generall Covenant as the Covenant is grounded upon generall redemption and that upon a generall intention but the ground-worke and the superstructure already shaketh we go on to weaken this frame a little more I shall desire others that succeed or shall assist in this work may not leave a stone upon a stone a The. 119. c. It is pleaded for this calling universally by the creatures that it agreeth with the call by Gods Word and Spirit in seven particulars Object 1. As the call by the Word and Spirit depends upon the merit of Christs most sufficient death so the present well-being of the creature for without that death of his there had been no place for long-suffering and patience towards sinners which appeareth from the punishment of devils c. but the present world had been upon Adams sin turned into a hell in an instant Ans To what b Pag. 32 33. hath been answered before I adde 1. The world was made by Christ and for him Col. 1. 16. and as 't is kept and upheld Heb. 1. 3. by him so for him and his glorious ends viz. to raise up the humane nature first into personall union by assumption of it into the unity of himself the second person and then into mysticall union by redemption of all their persons from sinne and wrath whom God had chosen and given him to redeem Joh. 17. 2. Now that these may be redeemed the Father and his work of Creation and Providence must go on nor did sin destroy the being of the creature the elect must have time to be and breathe And as Sodom should have been spared for ten righteous mens sakes so for the elects sake as sometimes evil daies are shortned time is lengthened out the Sunne and all things in it's revolution have natures course the reprobate have their being preservation allowance of earthly commons c. 2. What necessity of this worlds being turned into a hell immediately upon the coming in of sin If Christ had not mâ—rited for all c Or what necessity of Christs generall satisfaction that the elect might have this world to live and breathe in His sole and single satisfaction for the elect will purchase time and all other needfull creatures for them and the world shall stand and continue for them while God hath provided a hell in another place for those that Christ hath not ransomed 3. What if God willing to shew his wrath and the more to manifest his justice after patience and bounty endureth with much long-suffering the vessels of wrath fitted for destruction and a world of them never called to salvation so much as by an outward call Obj. 2. But the Apostle takes away all scruple and puts it quite out of doubt and question when as Rom. 2. 1. with 4. charging and accusing the
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
generally or more specially intended in his death And if he comes to Testardus for resolution of this doubt he cannot be resolved by his Doctrine because i Ibid. by the more generall redemption and intention God doth not mean to bestow actuall salvation upon the sinner but conditionally And if you ask him upon what condition he will not tell you it is upon a faith of Gods irresistible working which yet he k The 243 244. granteth to some and ingenuously acknowledgeth peculiar to the elect but in effect l The. 102. their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle to make use of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passe their naturall will to make use of Gods common supernaturall light Is this satisfactory or that which somewhere m The 97. he asserteth that God granteth a faculty of salvation to miserable sinners in the generall redemption but the use of that faculty he indulgeth only to believers in the speciall redemption T is yet but common and unsatisfying to the miserable sinner I fear I beleeve 4. All the Scripture intention of Christs death is coincident Nos mortem resurrectionem ascensionem sessionem intercessionem aequè conjungendas esse dicimus in fine ac intentione ac in Christi personâ conjungebantur de facto Ames Cor. Art 1. de Red. c. 1. Armin. Disp. Prin. The. 40. Confess Pastorum Remâ—n c. 8. with that of his Resurrection and Intercession viz. as for the beginnings so for the compleatings of salvation in and upon the same persons Rom. 8. 29. Whom he did fore-know vers 30. Whom he hath predestinated c. reade on to the end of vers 34. Now all that I know of Heterodox with Orthodox have agreed in this That Christs resurrection and intercession are peculiar in their intentions and fruits for the faithfull only But Testardus n Testard The. 100. adventures not only to make Christs death common but his resurâ—ection and intercession and the fruit which he would have appertain to all and every one is an asking and obtaining leave for so I may sometime english his facultas of God that they may be saved and this leave or faculty call it what you will is but a salvation by halves nay not half the beginnings of salvation for it is farre short of the infusion of faith which himself cals the first application of salvation As for that impertation of leave to save those who never shall be saved he brings no proof from Scripture that either it is the fruit of Christs resurrection or intercession or of his death But to anticipate and enervate the Argument not more usually then truly raised from Christs praier Ioh. 17. viz. whom Christ included only in that his praier which is the canon of his intercession in heaven by Arminias own concession he only intended in his death our Antagonist gives his Reader a squint-eyed hint that when Christ saith vers 9. I pray not for the world c. he respecteth not the aforesaid impetration of a leave or faculty nor yet the first application of salvation by the infusion of faith Sed custodiam in fide cum Christo unione but the Fathers keeping of the believer in faith and union with Christ Let us because we seek the harmony of one truth with another yeeld it to him and others that 't is not Christs scope all along that praier nor any where else that I know to petition for a bare impetration of leave or faculty for him to save or for all men to be saved this is easily proved from the Chapter that Christ prayed for the first application of salvation by infusion of faith and by first union with Christ as well as for perseverance in faith and union 1. His main scope is to seek his own glory that his Father might have glory v. 1. Now this is one means of his Fathers glory as a fruit of his glorification the gift of eternall life to as many as God had given him which eternall life begins in the knowledge of the true God even in those Gentiles and Heathens who had worshipped the creature in stead of the Creatour and never would come to the saving knowledge of God but by the knowledge of Christ Christ is not to be made known to the Gentiles till he be glorified he praieth therefore that he be glorified that the knowledge of God in him sent of God might be disposed verse 3. So as they who never knew God might know him rightly and savingly and what is this or how is this but by the infusion of faith hence to know God in Christ and to believe in God through Christ from the very first act is one and the same and so understood vers 3. 2. He petitioneth for all that should believe v. 20. that they might be one which is for their first union and entrance into communion implicitely as for their perseverance more expressely 3. He praieth that as many as God had given him v. 2. might see his glory v. 24. now they are an innumerable company besides the present Apostles and believing Jews who are to see his glory as well those who are yet to believe as those who were then to believe and yet he praied not then nor doth now make intercession for the world according to vers 9. and as he included not nor intended the world contradistinct to the dati electi à patre those given and chosen of the Father in his praier but his intention and eye was solely upon these so was it in his death vers 19. 5. And lastly All the Scripture intention of Christs death maketh not a separation or distinction between the sufficiency and efficiency thereof upon the same subject the blessed sufficiency and efficacy of Christ as Prophet Priest and King go together and are inseparably linked for ever in him and upon his Psal 45. 2. Nor can we say though Christs death be sufficiens remedium in se a sufficient remedy in it self for all that he died sufficienter for any but for those to whom he is willing his death should be efficacious Testardus distinction of common and speciall intention holds up the distinction of sufficiency and efficacy nay he will have the remedy o The. 78. Plusquam sufficiens more then sufficient for all and so intended and prepared but p The. 140 141 146 147 148. the efficacy none or as good as none at all But as we finde in Scripture that Christs will is the chief ingredient in his sufferings and in a true sense more then his act or passion Psal 40. 6 7 8. with Heb. 10. 9 10. So we finde not that life is prepared and offered for any but for whom efficacy is prepared I cannot for my heart separate life and efficacy when the Scripture doth not separate but ever joyn them together Joh. 5. 39 40. cap. 10. 10. 1 Joh. 5. 11 12. If generall intention then cannot be found in
Nations still differing but a little from Heathen in Gospel Baptisme and some Gospel light of Christ doe with-hold or forcibly imprison and enslave this light of the Gospel and truths of Christ in unrighteousnesse they smother and suppresse the knowledge of Christ from their Baptisme see and will not see see but are not affected at the sight of a Saviour and his riches and worth Now tell me let me put the Question to any rationall man enlightned what is it that you have and still do lay in the balance with Christ Is it a base lust or a carnal contentment Some profitable bargain in the world or pleasurable enjoyment of this earth Dare you say that Christ weigheth not down all the world Worth you see in Christ nothing but unworthinesse in sin no merit or worth in the creature why consider Christ is of more worth then all his benefits and graces conferred on us and yet any of his graces and spiritual benefits are of more worth as they have the love of God and the stamp of Christ upon them then all the world and all wordly accommodations not to be named the same day with the least of Christs graces much lesse to be weighed in the same balance with Christ himself On the great sin of those then who prefer their swinish lusts and carnal profits before this treasure and the brutishnes of those who prefer the trash on this worldly dunghill before a Pearl this Pearl of great price Thirdly Such as seem to make some account of Christ and grace but the Gospel and Gospel-ministery and the field of promises they esteem not either there are promises enough or rather there are too many for them they are cloâ—ed with them and with the preaching of them Nay the old Gospel the b Revel 14 6. everlasting Gospel preached and to be preached to all Nations kindreds tongues and languages at and upon Antichrists ruinous down-fall a part whereof is Gods free election but of some Christs Redemption but of some Gods Covenant with beleevers and their seed c. this will not down with many young and old professours and hearers of the Word I have thought of some reasons hereof all rotten and corrupt in the mindes of those who are swaied by them 1. Some have lately hearkned after new-teachers of a new Gospel of universall Redemption and Remission of sins for all men so farre as they have sinned against a Covenant of works Now as for faith men hope they have heard enough and beleeved enough already they shall need to hear no more but what will nourish them up in assurance of a pardon before they have any faith at all 2. Others they place all the Gospel in a new baptizing and make that act or work of baptisme the foundation of all their hopes and comforts and therefore desire but to hear more of that and they need no more Gospel 3. Some rest in the bare name of Christ and notion of a Treasure and noise of a Pearl it founds sweetly in their ears and pleaseth their fancies very much but mean while are carelesse whether they finde and possesse it for their own or no. 4. Others have been wont to make the Lords Supper only in their bodily attendance upon it their Treasure and Feast not Christ himself and because they cannot have that Sacrament they slight the Word and will not attend upon it with their wonted diligence it may be on the Lords-day they will afford their presence all or part of the day but on the week-daies they will not hear at all or will sooner hear a c Joh. 10. 10. stranger and a thief who cometh not but for to steal and to kill and to destroy then their constant Teachers who would as Pastours and faithfull Shepherds fold them in and feed them with knowledge and understanding Now woe be to such strangers as scatter sheep from the right fold and to such blind guides as lead people from the Word the diligent hearing and the right understanding of it and woe be to such blinde people who are led and carried from this Gospel field and Ministery where Gospel-treasure is hid and to be found Accursed be that Doctrine or way or person which carrieth you off from Christ and the Gospel of your salvation to any other Gospel which takes all mankinde into Covenant and yet shuts out little Infants from any one promise of grace as if they were no part of mankinde or are farre from having any part in Christ till they actually beleeve that is in the Arminian sense till they act some of their own power and till free-will doth it's part and determines all the controversies of the parties salvation The Lord strike home some arrows of conviction to the very heart of Christ our Kings enemies that people may fall under the power of his Word and all high thoughts against free grace indeed may be captivated and brought into the obedience of Christ Vse 2. This should exhort and provoke us to severall 2 Use of Exhortation duties First Beleeve we this fulnesse of Christ and Gospel-grace and beleeve in it 1. Beleeve there is such a Treasure though you have not experimentally found it The Report hereof must be bleeved or the arm of God will not be revealed to bring you in to the Treasure or the Treasure to you Consider who said The kingdome of heaven is like unto a treasure a pearl c. The Truth it self Jesus Christ who sent Paul and others according to his Gospel to preach among us Gentiles The unsearchable riches of this Treasure 2. Beleeve in it No earthly treasure is to be rested upon but this is a Treasure that you may lay your life upon your faith upon and trust unto it for all-sufficient supplies to make you happy for ever And if such riches encrease you may and must set your heart upon them Secondly Esteem we this Treasure and Pearl at it's full rate and value A Treasure it is a Kings Treasure the Kingdoms treasure an heavenly treasure an hidden treasure made up in a Pearl one Pearl all which call for our high estimation and account of it 1. As 't is a Treasure who doth not prize a treasure wherein there is abundance Joseph's abundance drew his brethren highly to prize him whom before they had slighted Solomons treasures of wisdom as of riches raised his fame in all parts brought over the Queen of Sheba to see and admire till she had no more spirit in her Behold a greater then Solomon is here to be valued for his wisdome and wealth above ten thousand Solomons 2. Here is the Kings treasure a Kings treasure is and it is fit it should be greater then that of any particular Subject and the treasure of the King of Kings to whom all earthly Kings must vale and stoop and should willingly swear homage and subjection must needs be infinitely above the wealth of any of his Subjects though they be
Christ in his preventing love and call shall come to Christ observe it in John they are given before they come as well as when they come and because given before all time they shall come in time unto him Reasons special And that faith is a fruit of election and finding this treasure a fruit of Gods speciall love appeareth by two Reasons among many 1. The treasure of and in Christ is a great secret it is for Gods friends and children that he loveth to finde it and to have the speciall grace of faith to apprehend it for theirs it is the childrens bread and portion To you it is given to know the mysteries of the Kingdom c. 2. God who elects to the end elects to the means he did not elect all to the end therefore not to the means some are left to a losing faith others chosen to salvation have a finding and a saving faith given them as the proper and choice means of getting an interest in Christ and all that they are chosen to in him before the foundation of the world Ephes 1. 1. to the 4. the faithfull in Christ Jesus are blessed with all spirituall blessings according as God hath chosen c. For Application and first to your understandings First From hence see the necessity of true faith if it be 1. Use of Instruction three waies necessary thou findest this treasure and truly that is needfull enough for thou art a merchant-bankrupt in Adam till Christ stocks thee and sets thee up by Gospel-riches and wealth and except thou beleevest thou wilt never see not understand any thing of this mystery of Christ and of Gods love Christ will never have any dealings with thee he will not trust thee nay unlesse thou beleevest sincerely he will not commit himself unto thee nor trust thee with this true treasure Secondly See what effectuall faith is that which is the â—ffect and fruit of Gods free everlastin ever-preventing love that which brings home a discovery of Christ in a promise to the soul with some certainty of apprehension for a mans self that it is the will of God Christ should be his mine thine Hast thou by the light and conviction of the Gospel been drawn to this apprehension of a possibility yea a certaincy of attaining to true treasure surely thou hast been prevented by the love of God and hast found that which thou beleevest and maist know thy faith and beleeving is noâ— in vain when as by the very first act of it thou hast hold of a Treasure a Pearl which will make thee for ever Thirdly See the riches of a beleever and his happinesse by faith he findes a treasure that make him what a man of this world a merchant of small wares No but a Merchant-venturer for heaven a venturer said I no a merchant finder and possessour he findes all at once by faith that ever any Saint was or shall be worth he findes the treasure of the Kingdom of heaven and all that the King and Kingdom of heaven is worth this he findes by beleeving ô that you would beleeve how great his findings are thâ—â— you may grow great by beleeving also with him Use 2 Exhortation three waies Secondly To come to what is yet more practicall let â—â— caution and counsell you about the great work of beleeving First Bewere of an evil heart of unbelief thou wilt ever be â—t â— lesse for Christ till thou beleevest thou wilt lose Christ and lose thy soul by unbelief Consid 1. Unbelief is a sin against Gospel light which brings condemnation with a witnes Ioh. 3. 19. The sinfulnes of unbelief 2. 'T is a same against Gospel-love it hinders the exâ—â—â—tion of Gods-election in these that are chosen then maist be among the chosen of God beleeve and thou shalt below it 3. 'T is a sin against the person offices worth efficacy of Jesus Christ he will not he cannot do what he would 〈◊〉 hee in thee because of thy unbelief 4. It hath more evil in it then all the sins against the 〈…〉 called by a more eminent disparagement an p Heb. 3. 12. an 〈…〉 of unbelief a proud heart is 〈…〉 heart is an evil heart and an unclean heart an evil heart yet not 〈◊〉 in Scripture that I remember as an unbeleeving 〈◊〉 in 〈…〉 that â—ame more then all other 〈◊〉 of spirit which yet are bad enough upon these grounds 1. 〈…〉 are in this virtually and actually pride is in all unbelief and acted with it and the worst pride of all exaltings and liftings up of the heart against God pollution and uncleannesse is in and with unbelief they are never separated hypocrisie and unbelief unthankfulnesse and unbelief are linked inseparably together 2. It brings more mischief to the soul then all other sinnes more griefs cares vexations despairs and deeper damnation for ever 3. It keeps the heart under the guilt and power of all sinne whatsoever thy heart will never be better but worse and worse while unbeleeving Secondly Wouldst finde Christ get rid of this evil heart of unbelief Beleeve and thou hast found Christ righteousnesse and a treasure of all grace in him Hast found thy self empty By faith thou shalt see and share in Christs fulnesse Hast found thy self bankrupt Beleeve and thou shalt have riches and stock enough in Christ Hast found thy self foolish in Christ are treasures of wisdome and knowledge Beleeve and thou shalt finde thy self Gods by election Christs by redemption and purchase and the Spirits by his in dâ—velling sanctifying presence Say and conclude it if God hath discovered Christ it is that I should beleeve it is for obedience of faith I beleeve I beleeve then mâ—st thou say I have found I have found What The Gospel-treasure and the Gospel-pearl Thirdly Would you beleeve walke up and down the field where the Treasure is hidden and revealed reade and search the Scriptures hearken after the promises attend to the Sermons of Christ to the Word of the Kingdom and to this end 1. Give not over hearing and hearing again upon all occasions of those that preach Jesus Christ purely and sincerely 2. Meditate turn over Christ and the promises in thy thoughts oft in a day and as oft or oftener in the night season 3. Enquire and make out for knowledge more light into the mystery of the unsearchable riches of Christ And you that have beleeved and found something hear meditate pray and pray in faith for more understanding they use to dig for hid treasures Joâ— 3. 21. q Prov. 2. 2 3 c. If thou encline thine ear and apply thy heart criest and liftest up thy voice for wisdome if thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand and finde the knowledge of God of God in Christ of Christ in a promise and Covenant of grace Amen We have dispatcht three of the Doctrines the other four drawn from the
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
to view his seal And when he seeth all is currant and good to buy the truth of the Gospel-doctrine and promises and of the Spirits evidences by which he and his brethren come to know within themselves that they have in heaven an enduring substance Plundred Heb. 10. 34. and spoiled they may be of what they buy in this world or of all purchased treasures here they may be cheated disappointed but as for the treasure in our Text it can neither be taken from them being in Gods keeping and Christs keeping not they be taken from it because when they die they goe to it where it is reserved for them As they have Christ and Gospel-grace here they goe thither to enjoy Christ and Gospel-glory Use 2 A note of discovery why some want assurance 2. See the reason why some want evidence and assurance because with self-denial and diligence they doe not seek it Of those that are uncertain of the Gospel-treasure of Christ the pearl of the Kingdom and the promises as theirs there be two sorts First Some who want evidence and will never have it nor come by it because they will not buy it with that wherewith they should buy it all they have set to sale they will not so much as consent to the letting go of self-righteousnesse sin or the creature c. Now such as will not yeeld to a parting with what stands in opposition to or in competition with the Lord Jesus neither will agree to an absolute hatred of sin nor a comparative hatred of the creature for him are not worthy meet or fit to have any Christ or heaven assured to them Secondly Others who want evidence and will want it a while because they hickle and dally and do not set roundly to the work either they are not faithfull in selling or not diligent in buying 1. Not faithfull in self-sale 1. Some lust is indulged and that keeps the soul in the dark 't is deservedly haunted with doubtings whether Christ be theirs while there is a favouring of any sin Or 2. Some parts and common gifts are preferr'd before sanctification and a mortified crucified use of them the pin-dust before the writing the varnish before the picture or post beware there of a rotten post which may be varnish't over as well as a sound Or 3. The man seeks his comfort in his duties and enlargements or in some frames of heart and will only then beleeve and be confident when the heart is in such a frame Many weak souls would make poverty of spirit hungring and mourning the cause and ground of their faith and not the evidence and fruit of it Or 4. The creature steals away their affection some profits pleasures or advancements relations and respects this and that way take up the room that comfortable assurance cannot dwell there scarce lodge a night in such a common Inne Or 5. The priviledges in and with the Church visible are built upon more then promises to the Church-mysticall and true members of Christ the head of the Church Or 6. The mans ends are not only stickling with Gods but indulged very farre and his own things sought not Christs or before the things of Christ Or 7. The poor soul goeth about self-denial in self-strength and would mortifie and sell all by his own power This is as main a let to assurance as the rest 2. Not diligent in buying of treasure Ordinances and means of assurance are neglected graces are not acted assurance is not prized the man resteth in the finding of the treasure is bidding and cheapning and endeavouring to draw it down to a lower price then God hath propounded he is tempted to repent of the full bargain and so God will not let him have it as yet but upon the just free and honourable terms as was at first agreed Hence hence so many doubting staggering Christians because so much slothfulnesse and indifferency in the matter of further and stronger assurance Use 3 A vvord of Exhortatiō Now let me addresse my self to such and such only who have beleeved and prized Christ and Gospel-grace and had some joy therein and have begun to deny something ye◠consented to let goe all for Christ here is I may say as the Apostle to the Hebrews That which accompanieth Heb. 6. 9 11. salvation but we desire that every one of you may shew the same diligence to the full assurance of hope unto the end 1. Be diligent from first to last 2. Shew it as well as use it First Be diligent in all acts of selling that you may buy and come in to the evidence and assured possession of Christ and all Gospel-treasure and here let me present most needfull helps and waies of diligence before you 1. Let there be diligence in the meditation of promises and remembrance of Scripture-grounds of Assurance is God free bountifull willing able faithfull and unchangeable Is Christs intercession and the spirits presence perpetuall Let your thoughts be frequently fixt hereupon think not how able you are to keep your selves in his love but how able God is to keep you not how willing you are to be Christs but how willing he is to be yours not how faithfull you are but how faithfull he is c. 2. Let there be diligence in actings of Faith and renouncings of self-righteousnesse and all priviledges short of Christ and him crucified which the heart would build and rest upon for acceptance that Christ for your justification may be your sure your only treasure and pearl your all in all By faith 2 Cor. 1. ult Phil. 4 1 ye stand Stand fast in the Lord. 3. Let there be diligence in all departure from iniquity You must not think to be as the women Isa 4. 1. to be called by Christs name and eat your own bread wear your own apparel still live upon your lusts and goe in your rags 2 Tim. 2. 19. Let him that nameth the name of Christ depart from iniquity God will have his people stand at a distance from the waies of sin who would be sealed as his God can endure no Hab 1. 13. Tit. 1. 14. iniquity Christ came to redeem us from all iniquity It is his will we should be holy He hath a privy seal a seal of secrecy He knoweth who are his but this is his open seal impressions of holinesse upon the hearts and fore-heads of all professours of faith If you would have your assurance of Christ and hold it to the end beware of sins against light and sins against profession Let carelesse Christians thinke or boast what they will of assurance He that shall fall and fall again into sinne carelesly So many acts of sin so many steps down to hell so many degrees of Apostacy all which will weaken and darken assurance for 1. Though sin will not weaken Gods grounds yet it will weaken our apprehension of those grounds 2. Though the light be clear in the Word yet
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
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