Parable or any other Scripture to speak this way viz. That Christ did buy the creature for all men our Vniversalists will not rest there give them but an inch of this or other texts to hold out Christs temporall purchase for every man and they will take an ell of his spirituall purchase in with it witnesse the Texts c Joh. 4. 42. 1 Tim. 24. 6 c. fore-alleadged and vindicated all which doe speak expressely of spirituall and saving benefits and so farre doth our new Expositour carry it beyond a temporall common good even to a Redemption from all sinnes against the Covenant of works which indeed is but that one first sinne of Adam before the promise by the tenour of his Doctrine for all having sinned in Adam and a Covenant of grace entered with those all after his sinne it must needs follow that all sinnes of Adam and of all his posterity afterwards are sinnes against the Covenant of grace only and Christ being the Mediatour of this Covenant he mediates for all that all may have Adams sinne forgiven which is beyond all temporall benefits for it puts them into a blessed state of Justification and life which the Apostle Rom. 5. sets in opposition to the state of guilt and death wherein all are involved by Adams sinne And it may be some over-indulgent expressions of some reverend and godly learned Teachers in our Churches have encouraged our Adversaries by what they have preached or written to this effect That some common benefit comes in to all men by Christ and that Christ as a Lord hath bought and purchased all wicked men their lives and their reprievall all that time that here they live and all the blessings and dispensations of goodnesse which here they do enjoy That which is indulgent is for Christ as a Lord to allow wicked men common benefits c. That which I thinke over-indulgent is that Christ hath bought and purchased these men and the world for them And the stretching inferences which our Arminian-Novellists doe wier-draw from hence are That such acts of Gods mercy are effects of Christs Mediatour-ship And if Christ doth it as a Lord thinke they yea and as a Jesus too and if God hath given them their lives c. for a time Christ hath purchased these lives of theirs and if he hath purchased them it is upon some satisfaction which Christ hath made to his Father and from some generall pardon which he hath obtained of his Father for Adam's and all mens first fault in Adam But that the world and the lives of wicked men and the blessings of this life though the earth be given to the sons of men even into the hands of the wicked Job 9. 24. come not in to them by Christs purchase I think I may evince by these Demonstrations 1. Either such a purchase is by some satisfaction to Gods Demonstratiōs against Christs purchase of all men for the world of creatures or of the creatures for all mankinde justice or not If not by any satisfaction then something Christ doth and offereth to God is a price unsatisfactory or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption at all which is the dotage and madnesse of Socinus and his followers If by some satisfaction where Christ satisfies in part he satisfieth wholly where he obtains one mercy he obtains all and wicked men even reprobates must have the rest of the purchase or God gives not Christ what he hath purchased we may safely conclude therefore he purchased nothing for them at all neither spirituals nor temporals but all and only for them for whom he obtained an eternall Redemption as 't is called Heb 9. 13. 2. Then would Gods love and favour be known by outward Demon. 2. benefits at the first view and by good events of providence without any other consideration it is enough Christ purchased the world for them and them for the world God loves them nor is there any hatred to be taken notice of from other notions contrary to Ecclesiastes chap. 9. 1. 3. Then all are under Grace and Gospel-grace and Gospel-Covenant Demon. 3. Nature is grace even naturall reason and will or nature endued with reason and will as Pelagius fancied for this was part of the purchase 4. Grant but all temporall things even of men excommunicate Demon. 4. and of Heathens to be founded in grace I mean Gospel-purchase and Gods free favour in Christ and you Daven deter q. 30. lay a foundation for the Popes Supremacy and his deposing of Princes for that being granted 't is founded in grace and many Princes denying Romes grace and faith they conclude such are to be deprived of their temporall dominions and dignities 5. This confounds the Kingdom of Power and the Kingdom Demon. 5. of Grace and brings all humane Powers and Magistrates States and Common-wealths immediately under Christs mediatory Kingdom and that as they are Magistrates and civil States As Mr Hussey * Plea for Christian Magist 36 would have Christ by his mediation obtain of the Father that he shall not judge any man according to rigour but as they are in or out of Christ all deferring of judgement from the wicked is in and for Christ which otherwise the justice of God would not allow Mr Gillespy a Malè audis 29. well infers Then Christ dieth for them and did thus farre make satisfaction in the behalf of the wicked that judgement might be deferred from them and thus farre he hath performed acts of mediation for Savages and Mahumetans who never heard of the Gospel and thereby hath obtained that they shall be judged not according to rigour but by the Gospel which intimateth That Christ hath taken away all their sinnes against the Law so that all men shall now go upon a new score c. being all of them immediately upon Adams fall under a new Covenant and in a Kingdome of grace which sutes well and jumps in with Mr Oats's opinion not as good wits use to doe but as bad counsellours and conspiratours against a good cause or two as well that of Church-government confounded with the civil as that of a Covenant of grace confounded with a Covenant of works But I ask M. Hussey or any rationall Doctour Cannot Gods power be exercised where his grace in Christ is denied and cannot God be just and patient too why should we set one Attribute of God against the other when none of them doe interfere Object Gen. 2. 17. It will be said The threatning was full and peremptory In the day that thou eatest thereof thou shalt die the death Except Christ steps in Justice proceeds upon him immediately God shews not a drop of mercy but for his Sonne I answer 1. Justice did proceed upon Adam at the instant of his sinning he begins to die the death his body becomes mortall and obnoxious to death in which sense the Apostle saith The body is dead Rom.
Vindiciae Redemptionis IN THE FANNING AND SIFTING OF SAMVEL OATES His Exposition upon Mat. 13. 44. WITH A faithfull search after our LORDS meaning in his two Parables of the TREASURE and the PEARL Endeavoured in severall Sermons upon Mat. 13. 44 45. Where in the former part UNIVERSALL REDEMPTION is discovered to be a particular Errour Something here is inserted in answer to PAULUS TESTARDUS touching that Tenet And in the later Part CHRIST the peculiar TREASURE and PEARL of GODS Elect is laid as the sole Foundation and the Christians faith and joy in him and self-deniall for him is raised as a sweet and sure superstructure By John Stalham Pastour of the Church at Terling in Essex 2 Tim. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fideles verò minimè decet Reproborum in gratiam Ecclesiam turbare Testard The. 2 v4 1 John 4. 1. Beloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world London Printed by A. M. for Christopher Meredith at the Sign of the Crane in Pauls Church-yard 1647. TO MY BELOVED BRETHREN AND NEIGHBOVRS in TERLING Beloved YOu are the people among whom my lot hath fallen for these fourteen years and upwards unto whom I came and with whom I have been in weaknesse and in fear and in much trembling Yet in regard of Gods presence and indulgence of Preaching-liberties with some successe all the Prelates times and since with his protection in these times of warre I may say The lines are fallen unto me in pleasant places yea in God the portion of my cup I have a goodly heritage And for you I cannot but remember to Gods honour that inviting report which was given of you that you were a fasting and a praying people which I found true among the best of you who gave me a call hither I doe not forget what example of Non-Conformity to Prelaticall injunctions you held out to me nor what forbearance you allowed me for a time in the use of the Ceremonies which * M. T. Weld my Reverend and godly Predecessour had refused and I through inconsiderate timidity and temerity had introduced till God convinc'd me of my folly I must needs acknowledge with thankfulnesse to God and you that some competent number of you have fallen in with me in a time of Publique Reformation to witnesse against Popery Prelacy Superstition Schisme Heresie Profanenesse and Formality and have helpt towards their Extirpation according to Covenant But in this I question how the rest of you are or will be approved to Christ and your consciences Some for leading others for following and persisting in a way of Needlesse separation from me and your Brethren and that privately as publikely and that after you had upon conferences and debates granted a true Church here in being and have seen it come forth more visibly in the way to further purity after our renouncing all dependency upon Prelacy our casting out of Ceremonies and Service-book as a menstruous cloth with a Get thee hence our seeking after with joynt-consent all Christs own Institutions and our chusing of his Officers this is an un-Saint-like separation not to be justified scarce to be parallel'd Some for running to another Baptisme or disclaiming my Ministery and the above mentioned first Call which other of your Brethren have stuck to avouched and renewed by these as other evidences which might be produced but that I spare you it appears the more Christ hath whistled and wooed you in the more you have fled from the fold the more I his poor servant have been yours the lesse you have been mine and with a clear conscience I may write and publish it the more I have endeavoured to love you abundantly the lesse I am loved of you But that which Christ hath most against You the ignorant and profane multitude I mean not but Professours is that some have taken upon you the office of teaching and re-baptizing others have hearkned after you and you with them after false teachers who have drawn disciples after them not only to another Baptisme but to another Gospel never fancied but ever abhorred in this place since I knew it and before in my Orthodox Predecessours time which yet is not another for the Gospel of Christ is but one eternall Truth but there be some that trouble you and would pervert the Everlasting Gospel by preaching an universall and when all comes to all but temporary Redemption by the death of Christ as they say for all He that started this first among you stirred my spirit least this leven should speedily spread thorow the whole lump with all instancy and constancy on Lectures and Lords daies publiquely to witnesse in these following Sermons against that which was too publiquely and boldly vented though in a private house And as at that time I acquainted you with some reasons or causes why I conceived God sent in that subtle seducer so now I will re-minde you of them 1. For your countenancing the way of Anabaptisme and compliance with what they who run that course say and doe as if all they said were Gospel and all they did were godlinesse 2. For your want of love to the truth and of this truth That Christ died but for some which is a truth or Christ died in vain for the most of men for what shall it profit if any of Christs purchased ones should win the world and not win Christ but lose their souls and all grant most men will lose their souls and that it is a blasphemy to say Christ died in vain 3. For your Triall Deut. 13. 2 3. whether you doe soundly love God and sincerely professe Christ crucified There must be such heresies among you that they which are approved may be made manifest 1 Cor. 11. 19. in their solidity of judgement sincerity of heart and stedfastnesse of conversation among you 4. For your caution lest contending for circumstances above the substance you lose the substance while you catch at the shadow For Satan by Gods permission hath set Pioneers while you are seeking to set up the Roof on work to undermine and rase the Foundation 5. To quicken up your diligence in the search of the Scriptures And lastly To make you more carefull in holding fast of all Gospel-truth lest you be plundered of it Now if any of you have been plundered t is possible Brethren to recover this with other truths out of the hands of spoilers Bestir you therefore and quit your selves as living stones of the spirituall Temple of the living God the Pillar and ground of truth Doe not only regain hold fast but as you hold out any colours of a visible Church hold forth the truths that appertain to the Head of the Church visibly gloriously And I do now more solemnly call you out to witnes with me against this Errour of Vniversall Redemption let it be qualified how it will it hath an ill savour
together but with untempered morter In the next place Who is the man that found the Treasure and Pearl and sels all to buy c. Was it the Lord Christ as he affirmed What though God be said to finde his people and Christ came to seek and to save the lost sheep groat and Prodigall Those Parables Luk. 15. are of one scope these of another The man thought it may be he had been opening Luk. 15. 3 c. not Math. 13. 44 c. and so lost himself and the true sense of this present Text which holds forth as you will perceive more afterwards the joyes and priviledges of a Christian finding Christ in the Gospel not Christs priviledges and joyes finding a Christian in the rubbish of the world of man-kinde Lastly By selling all saith our new Expositour is understood Christs selling all he had his parting with his glory his riches of this world his life and the sweet beams of his Fathers love to purchase the whole world and his people therein These words are fair and specious and will take with the fancies of weak men and silly women because of some truth therein as if they were the truth of the Text but as before upon one absurdity presumed as the proper sense he swalloweth many more And though he thinks he hath found the life and marrow of this parabolicall speech yet it is but the marrow of his own fancy That Gods people are like treasure hid in the field which when Christ hath found he parted with all he had to buy this field for if it hath appeared already that 1. By the Kingdom is not meant the Church nor 2. By the Treasure here spoken of is meant the Christian nor 3. By the field the world of men nor 4. By the Pearl either the world or Church nor 5. By the man or merchant finding c. Christ Jesus then cannot the selling of all be Christs purchase of his people by the parting with all he had to that end But Secondly Let us examine his Observations and see how 2. His impertinent observations impertinent they were Were the Exposition right most of the observations would be right and proper enough but that foundation being false the building falleth to the ground As 1. The peculiar people of God are Gods treasure and jewels A truth but not here to be found 2. God is found of those that sought him not A truth but not here primarily intended only presupposed the Parables speak of mans finding of God in Christ and of Christ in the Gospel and only presupposeth that God cometh in the Gospel of the Kingdom and findes him first by the preventing light of his Spirit 3 The providence of God is a strong Tower But this tower not built upon this Text. 4. Gods love is abundantly put forth towards his elect We grant it but not as the man intended it here to obscure set by and take no notice of the abundant love of Gods elect towards Christ which he speaks to in this place 5. Christ parted with all his glory for the good of his elect The Observation is good and pious but not proper to the place but in that Christ did part with all as we finde it in other Scriptures and that only for the elect This indeed makes the Lord Jesus a Pearl and Treasure to every true believer for obtaining of which treasure the believer parteth with all his basenesse and glory too in himself or in the world 6. The Lord Christ did give himself for the world that is the whole world or number of men in the world This is the Observation which the Observatour called a Doctrine hardly born and that which I called at first a false Doctrine added to his impertinent Observation And which is the Third thing to be exâ—mined by the Scriptures to which 3. His false Dâ—ctrine touchstone assoon as it is brought we shall finde it hath neither true footing in the Text nor foundation elswhere in the written Word rightly understood 1. Not in these Parables of the Text For 1. If we cannot finde it in the Exposition or meaning of the words we cannot draw out a Conclusion where there are no premises 2. Parabolicall Texts prove nothing beyond their scope 2. Not in other Scriptures although the late Interpreters light as he said gave him that Christ did die for the whole world yet when we come to the Law and to the testimony if he or any man speaks not according to the Word in the sound sense thereof it is because there is no light in him but upon proof and triall his light will be found darknesse and how great that darknesse is we shall judge better with the Candle in our hands or the Sun beams of Truth before our eyes In the search after the falshood of this his Doctrine That the Lord did give himself for all the world of mankinde though with a principall eye to his elect We will follow the Authours method first examine his positive Scriptures as he termed them and then such as are like them and favour the Doctrine which he produced for proofs And first as touching his positive Scriptures we will not forget his Caution Take this by the way that positive Scriptures must not be overthrown by mans reason or consequence Heb. 2. 9. vindicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi annotandum particâ—lam universalem non complecti singulos homines sed omnia Christi membra in unum corpas conjungere Bez. ann in loc a Caution that if himself had remembred he might then have been silent or since that have recanted his rash reasonings and collections His first Scripture was that in Heb. 2 9. where Christ is said to taste death for every man I answer This universall particle reacheth not to every individuum or singular man but to every member of Christs body not to every man as a man but as a member of Christ which appears 1. From that precedent clause by the grace of God to every man that Gods grace extends unto Christs death extends 2. That all or every man is expounded by and confined to many v. 10. 3. Those many or all are sonnes adopted and to be adopted 4. Those adopted sons shall all come to glory whom Christ is there said to taste death for 5. Christ is the Captain of their salvation for whom he died all this in verse 10. 6. They are the sanctified and to be sanctified v. 11. 7. They are his Brethren v. 11. and 12. 8. They are all the children of Gods election and regeneration v. 13 14. Besides In how many places of Scripture do we finde the particle all or every one or every man taken not for a simple and absolute universall but a meer indefinite expression or note of so many men or of so many of mankinde as are of that stamp and spirit which that Scripture speaks of as for instance in one place for many Luk. 16. 16. 't
the application and that by gift of all other good things from the gift of Redemption and of the Redeemer himself Rom. 8. 32. 3. That of Christs satisfaction for all men and obtaining the pardon of all sinnes against the Covenant of works for all them and his satisfaction for and pardon of the sinnes against the Covenant of Grace only for the elect whereas all men originally and actually hanging upon a Covenant of works for life and yet continually breaking that Covenant are actually in all ages and in this present age as in the Apostles age under the curse Gal. 3. 10. And they who have any sin forgiven have all sins forgiven them Col. 2. 13. Zach. 13. 1. which are the elect only Christs peculiar people Mat. 1. 21. Tit. 2 14. 4. That of the Gospel and of the promise of life the former being as our new teacher said * After his Lecture to a brother of ours for all the promise of life for believers only Whereas at the first dawning of the Gospel the promise of life and immortality comes to light 2 Tim. 1. 10. whoever have the Gospel preached to them that they might believe have the promise of life also preached to them that they might believe and before a man doth believe he hath no more interest in the Gospel or in Christs death then in the promise of life Joh. 3. ult 5. It makes Christs death not at all the execution of Gods election or if at all but of a conditionall election producing but a conditionall Redemption for all not absolute for any hence 6. It frames Gods intention after mans fancy and Christs love to be no more to Peter then to Iudas as some have confest it 7. It imagines the grace of God to be for all or none and Christs death to be for none certainly but contingently 8. It shuts out Infants from any benefit by Christs death but what say they is common to Reprobates as freedome from originall sinne bodily life and Resurrection The first we deny that any Reprobate hath or shall have As for present life and future Resurrection if Infants have no more advantage by Christs death then have they not so much either as a benefit or not as by his death if they have more why do the Assertours of such grace deny them the seal thereof in Baptisme 9. It leads to other errours as pernitious and pestilent I 'le instance in three 1. That of free will for Christs death for all obtains but of God by their Doctrine a possibility that men may be saved converted c. If they will and that will left in their common Nature is Grace Gospel-grace they must make it or they make nothing of it a Gospel-will let it be then contributing to mans conversion what just nothing saith the Scripture Ioh. 5. 40. 6. 44. All say they in effect for let all operations of grace be put that may be put into the balance will must cast the scales and determine the case whether the man shall be converted or no saved or no. And what the vote of the will is in that case reade Psalm 81. 11 12. Jeremy 44. 17. Oh slavish will as Luther call'd thee and Oh Legall will may I call thee continually in bondage What is the pride of that opinion which would exalt thee such a bond-slave above a promise above the Spirit above God and his decrees c 2. That of falling away from Grace for if Christ died for all and that to obtain remission of sinnes for all and a will for all to be converted then all men are not only fallen in the first Adam but are and shall fall in Christ the second Adam from a pardon'd state and a state of free-will and of free-grace in their sense who are not elected yea but when the Scripture a Luk. 1. 77. Joh. 6. 44 45. attributeth remission of sinnes and a will to be regenerate or a will set at liberty for the receiving and acting of grace onely to the Elect such falling away from such grace is an imputation by Arminian Doctrine cast upon the Elect of God such Doctrine and Doctours therefore to be abandoned 3. That which issueth from both the former deniall of the Spirits efficacy first and last They that teach Christ died for all doe grant he gives his Spirit but to some here they plainly separate Christs death and the Spirit of his death and when the Spirit is given hee workes but at the courtesie of the will how farre and how long it willeth and pleaseth Can that Doctrine be for Christs honour that tends to the dishonour of his Spirit 10. And lastly It engenders unto that conceit That the damned may in time be saved b As since these Sermons were preached I have met with a Pamphlet not worthy confutation entituled Divins Light per antiphrasin it should be diabolicall darknesse manifesting it should be smoking out of the bottomlesse pit the love of God unto the whole world and to his Church wherein six times at least that place in Zach. 9. 11. As for thee also by the bloud of thy Covenant I have sent forth thy prisoners out of the pit wherein there is no water is applied beyond some of the old Doctours expolitions to Limbus patrum or of Bellarmines to Purgatory a part of hell as he dreams even to the deepest place of the damned men and devils too who shall saith the namelesse notelesse Authour by vertue of the Covenant of Generall Redemption be delivered from thence and rewarded too for all their torments and losses in grace and glory Much Atheisme and blasphemy there is in such an hereticall assertion and this contradiction in adjecto that eternity of hell-tormenting fire as is expresly threatned Math. 25 ult Mark 9 45. shall have an end doth alone call aloud to have that Pamphlet condemned to and consumed in some Cheap-side or kitchin fire or if not so yet as Arminius and Vorstius dreamed it promiseth Levamen aliquod some easement and mitigation of their pains for ever in hell I should now proceed to the true Exposition pertinent Observations and Applications of the Text but there lieth a rub and remora or two in my way which I shall endeavour to remove viz. Quest May not the former Exposition stand in some founder sense then that of this Seducer viz. Although Christ did not redeem all mens souls yet he did buy the world of creatures for the common good of all men Answ 1. Suppose he did buy the world of creatures for the common good of all men yet it is not the scope of the Parables or either of them in the Text to affirm or illustrate any such matter 2. Our late Expositour took not the Field for the structure and store of other creatures but for the whole bulk of mankinde and every singular man and woman and mothers childe as we say 3. Grant that he or any man should draw the
8. 10. his soul and spirit is void of the life of God and of the sense of Gods love he is under the power and regiment of sinne and Satan disabled to all spirituall good This spirituall death is the harbinger of eternall death to him an hell upon earth it was when God arraigned him he had no other I conceive then the sentence of death and hell in his conscience till the promise comes Gen. 3. 15. but observe it before that promise is revealed God is just and patient also just in bringing the degrees and pains of death upon Adam patient in forbearing the immediate and full execution even as God was and is just to the Angels that sinned 2 Pet. 2. 4. yet patient in that he reserveth them to a further judgement and gives them not all their torment before their time Math. 8. 29. and yet this patience is exercised to devils without a purchase or death of a Mediatour so God might deferre from Adam and doth from his posterity keep off judgement though not in and for Christ quâ Mediator And what though Gods dispensations towards Angels is not a rule in all cases for us to collect his transaction about man fallen and his dispensations towards him yet in this case the Apostle b 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9. makes a clear inference If God spared not them but reserveth them unto judgement he knoweth v. 9. how to reserve the unjust to the day of judgement the same verb being used in ver 4 and 9. for reserving in the Passive and Active voice where he speaks of Angels and men as coming from the same act of Gods just patience and patient-justice And though we know not how this should be he knoweth how to be just and patient too how to be patient in wrath and justice Rom. 9. 22. and how to be just in his patience 2. The threatning Gen. 2. 17. against Adam and all men sinning in him is not taken off by the promise Gen. 3. 15. which is only to the woman and her seed nay that is a threatning too in reference to the Serpent and his seed which are not only evil Angels but wicked reprobates amongst men and that which is threatned is irreconcilable enmity with and conquest over Satan and all his serpentine brood which necessarily infers death and damnation to them as to himself it were strange then if vertually in and for Christ patience should be afforded to Adam and all in him before the promise is actually promulged when at and in the actuall promulgation here is nothing but wrath and enmity between the woman and the serpent Christ and the devil the devils brood and the generation of the righteous true Adam stands by trembling and hears this but if he gets any peace or patience or pardon of his first sinne 't is a personall favour only for himself not to descend upon all his posterity but such as should be the womans seed from their interest in a second Adam Christ Jesus not from any relation to him as the first Adam All therefore who are yet but in the first Adam and as branches of that root are under the sentence of death for that first sinne Christ hath not obtained pardon nor patience that I know for them one moment 3. No man denieth but all was forfeited upon Adam's fall his very life and all creature-comfort and subsistence but God takes not the forfeit for when Christ the promised seed steps in for that part of mankinde who are with Christ the seed of the woman the elect of God the patience mercy and bounty of God steps in for the rest of mankinde even the seed of the serpent and reprobates with whom yet he will carry on a Covenant of works and justice the foundation of which covenant Christ cannot be as Mediatour for then he should be the foundation of two Covenants contradistinct works and grace no a Reprieve only comes forth for them yet under and ever to be under a Covenant of works and justice this is no Redemption 4. This Reprieve is but for a very short time to many not at all to some of the serpents seed who being conceived in the guilt of the first sinne are stifled at first conception â—â— or being born in that guilt and the corruption of nature succeeding in the room of Gods image dead in sinnes and trespasses die corporally the day they are born or soon after in tender infancy and in their immortall souls die eternally as the children of the Sodomites then in the womb or newly crept out who with their parents or fathers of fornication an unclean diabolicall brood Jude v. 7. are suffering the vengeance of eternall fire Others live out their time allotted them in just-patience but are accursed in life and death Isa 65 20. And die as e Morte morieris Hebraismus est qua verboruÌ„ reduplicatione vehementia certitudo significatur morie morieris i. c. certissimè morieris Paulus Fagius in Gen. 2. 17. certainly step by step as they that drop into hell out of their mothers womb And as malefactours who are but reprieved not redeemed and pardoned stay they never so long in Gaole yet they die the death or doe most surely suffer death at the day of full execution being dead men in law long before 5. What Christ the Sonne of God doth in this reprieve of the serpents seed as indeed he doth all that is done 't is as he is God and Lord of all in the Kingdom of his Power which he makes subservient to the Kingdom of his Grace for the saving benefit of the heirs of grace and glory As some great Lord intending to redeem one captive among and out of many prisoners in his fathers great house that he might marry her and make her his beloved Spouse and for whom he laies down a ransome to his father out of his generous and noble disposition common to him and his father also as a Lord and great Prince not as Husband or Bridegroom should throw away little and great summes of money with sutes of cloth upon the common prisoners and appoint them relief out of a common Almes-basket all to this end that these common prisoners might doe some service in the great family for his Spouses advantage So the Lord God and our Lord Iesus Christ so stiled Iude v. 4. being the only Lord God to all men and the Lord Iesus Christ but to a few he comes in the first promise and in the old Prophecies types and shadows and in the fulnesse of time in the substance of our nature among a world of Captives to wooe his Church his â—pouse and Bride to redeem and save her and her only by the ransome of his bloud paid down to his Fathers justice and out of his naturall pity and bounty being God and the Son of God and Lord of all like himself and his greatnesse he casts away life and health
man endued only with the light of natures reliques and of that most common mercy he reasoneth thus Despisest thou the riches of his goodnesse c. Answ 1. We have answer'd before the Apostle in that place comes to deal with c Pareus Willet Rolloc Jews as well as Gentiles which appears in that he speaks to man indefinitely d Non caret emphasi quod expressit hominis nomen ut hominem Deo comparet Cal. compared with God and cited to his Tribunall whoever he be that judgeth c. 2. The Apostle is to be understood not of all the Gentiles he had spoken of Chap. 1. but of the Gentiles as the Jews of the present age wherein he wrote for so he directeth his charge to the man now living therefore thou art inexcusable and as e Non dixit Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. deducebat sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habens videlicet ejus quo haec scribebat temporis rationeÌ„ Bez. Ann. Beza further noteth he doth not say it did lead but it leadeth or doth lead God hath other ends of his patience and goodnesse before but now that God suffered thee ô Gentile as well as Jew to live to Gospel-times thou hast such a motive to repentance as all thy Ancestours had not and now that God hath spared thee ô Jew thou hast a larger and stronger inducement then thy predecessours to come in to Christ c. 3. Men living in the Apostles times had improvements for more then the most common light of the old Heathen by the Apostles ministery every where and by their writings together with the sacred Text of the old Testament dispersed where the preaching of the Gospel came And the Jews had the advantage of former times by the lightsome beams of wholsome Expositions of the writings of the Prophets read and preached by the Apostles in their Synagogues and this was a great part of the riches of Gods goodnesse I conceive and patience beyond the most common mercies afforded to the old Heathen or to the Jew in the old Testament times which did f Plus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ducit i.e. manu ducit Pareus lead these men as you will lead a childe most weak and tender to a change of their mindes and lives if they would have followed their conduct 4. As they had means of more light so they are certainly men who did improve nature-light and Gospel-light better then others whom the Apostle deals with for all agree he deals with those more civilized and restrained with such as we call close hypocrites not grosse dissemblers such who were as Calvin brands them Sanctuli little Saints in their own opinion comparing themselves with others somewhat like the young man in the Gospel Mar. 10. 17 21. thinks Beza Such no question who could see into the grossenes of others open sins and did censure them but applauded and flattered themselves upon presumption of the light they had above others and of Gods patience extended more to them then to others quite perverting the end of all the cost bestowed upon them more then upon others which was to guide them to the Gospel-grace and salvation All this sheweth that men living under Gospel-dispensations are led by a divine providence to look after Gospel-repentance but it proves not that for which Testardus alledgeth the Apostle that the men of former ages before the Gospel came among the Gentiles had some call to Christ and grace agreeable to the common call which now men have by the Word and Spirit Obj. 3. What way soever God calleth he calleth seriously and deludeth no man Ans 1. This way of calling and that to Christ by the creatures alone without the Word is not found to be a way of Gods calling men to Christ every reall act of Gods goodnesse and patience is not simply and properly in Gods intention a call to Christ no more then Gods legall command Doe this and live is a direct call to life God is reall in such a command held out to Pharisees and self-justifiers and yet consult with g The. 164. Testardus in his right judgement and he will tell you that God thereby doth not invite men to life Per legem atque ex lege by the Law and out of the Laws earnings or labours 2. God deludeth no man in the acts of his providence or reciting of the legall command but our Universalists delude many men while they preach Christs death for all and salvation but for some The plain Countrey-man cannot tell how to understand that and many other such distinctions Obj 4. The acts of divine patience and providence agree with the calling by Gods Word and Spirit in the main end which is the salvation of all that are called and as a means to that end God would have them all come to the knowledge of the truth which truth spoken of 1 Tim. 2. 4. Testardus h The. 1â—0 in this his reason compares with Rom. 1. 18. and 25. as if they were all one and the same veritas salutaris or saving truth Ans 1. In the most generall call by the creatures Testardus himself saith Gods end and will for all mens salvation is but aliquatenus in some sort or respect 't is his will and end in some respect it is not but in what respect it is and is not he cannot make out agreeable to Gods will of saving his elect Salvation is but one God is one Semper sibi constans what his end is he attaineth and will never be put by his end 2. Who seeth not the artifices of this Author or rather his inartificiall jumbling and confounding of the truth mention'd Rom. 1. 18 25. with that in 1 Tim. 2. 4. The Apostle to the i Rom. 1. 18. Veritatem rectè vocat Paulus quicquid lucis ad Dei notitiam in homine relictum est non ut hac duce in Dei gratiam redeant hoc enim est unius Christi opus qui solus vera lux est via veritas sed ut suo ipsorum judicio sceloris convincantur tum in Deum tum in hominet Beza Annot. in Rom. 1. 18. Romans meaning by truth there the true notions and right apprehensions of the Deity in some common way and to Timothy mentioning according to his meaning ver 5. not only the Doctrine of one God but k Non agitur de generali cognitione quâ— est communis â—oti hominum geâ—eri ex reâ—um creatarum inspectione Sed de cogaitione quâ Patrem Christ â—â— agnoscentes vitae aeternae suâ—â— participes Faius in 1 Tim. 2. 4. of one Mediatour Now though it is Gods end to bring men to salvation by the knowledge of a Mediatour yet it was never his end to save men by the knowledge of one God and by that knowledge alone nor can Testardus without impudence call it take it alone without the
name of the Lord was magnified b Act. 19. 17. with joyfull admiration of free-grace what followed They came and confest their deeds c ver 18. and parted with their curious gainfull arts and though they counted the price of their books worth fifty thousand peeces of silver d ver 19 yet that was no price to the Pearl and Treasure of the Gospel their joy of that which was so transcendently above any reckoning or arithmeticall accounts among men constrains them to undervalue their old profession and magicall practices and burn all their books to ashes Reasons speciall Now the joy of the treasure c. constrains to self-selling three waies First From it's strength The joy of the Lord is his servants strength to deny their sins to mortifie their lusts to cashiere their corruptions and abandon all wicked inclinations and acts Spirituall joy as it is a preservative from false carnall sinfull pleasures so it hath a purgative and expulsive faculty to banish that which will damp and hinder it's exercise where joy of the Gospel and a sinfull lust meet together in one heart there will be a conflict in which conflict spirituall joy will be too hard for carnall corruption and must give way to it I protest saith Paul that by the rejoycing which I have in Christ Iesus I die daily that is as worthy Dr Preston opens the place e Preston of mortif p. 41. That spirituall joy which he had in Christ of justification and remission of sins and that sight of glory which he saw by faith mortified sin in him made him basely to esteem of his corruptions He that findeth the Treasure and Pearl joyeth so in the excellency and worth thereof that he gathers and grows in a strong hatred of what would deprive him of it what ever in self or creature of parts profits honours c. would stand as competitour for a room in his heart therewith this heart the more riseth up against it and is alienated and weaned the more from it for nothing it knows doth or can minister that joy that peace that comfort to the soul which Gospel-treasure doth it must needs therefore bid farewell to all which shall hinder or interrupt this joy In a word there is strength from this joy to doe the will of God in all points of self-deniall if there were a 1000 lives to part with for Christs sake or would the soul go through a 1000 deaths to enter into more joy Secondly From it's free and royal nature when the treasure is found and rejoyced in the man is truly enabled and elevated to a holy magnanimity or greatnesse of spirit whereby he is carried above not only base lusts but all the royalties in the world which he esteemed out of a pure judgement and now from a pure joy much more reckons but as drosse and dung and can most willingly resign up for this one pearl you heard of Zacheus free and noble spirit before whence came it from his joyfull f Luk. 19. 6 8. entertainment of Christ The Primitive Christians were full of joy this made them empty their purses and sell their lands and the Primitive Martyrs yea all of them for these sixteen hundred years have out of their royall spirits filled with joy parted with husbands wives children lives and all As the Jews when they rejoyced they could offer up more then Hecatombes even multiplied Myriads in Solomons g 1 King 8. 63. Hezekiah's h 2 Chron. 30. 24. and Josiahs i 35. 7 8. time so Christians feasted with the joy of the Lord can willingly sacrifice up multiplied and dear contentments as God cals for them he shall be honoured with wit learning goods and priviledges and with whatsoever is naturally morally spiritually dear it is all dedicated to him and set apart for him Thirdly From it's sincerity purity and holinesse which makes the soul willingly active and passive in any thing to please him whose Treasure it is whose Kingdome and pearl it is originally Gods and Christs The soul who findes Christ hath faith and hope to have the treasure sure his own upon agreement with the owner of the field the God and Father of Christ who sets out this treasure in precious promises yea and amen in Christ to such as come up to his terms of assuring it further to the soul Joy I say would please him that hath pleased the soul God hath discovered that which gives the beleever full content and the beleever being contented would give God the owner of the treasure and field content and that is by coming into the possession lawfully steal he must not this treasure the field is not his but the Lords of the Mannour And this Lord of the Mannour is well pleased if he will but sell all that stands in opposition to or competition with this purchase he shall have it Why saith the soul if that be all I agree and consent all that I have or can have as mine what is it to the worth of this Pearl this Treasure and field All my sins are worse then nothing all my duties and qualifications be they for duties and qualifications never so good and usefull in relation to a sinners justifying righteousnesse they are just nothing all my parts and gifts they will stand me in no stead at all but as refined and spiritualized All my advantages in the world so farre as they are hinderances to Christ or baits to sin they are vanity and vexation All my priviledges in profession are without Christ empty things my glory with men vain-glory my strength is weaknesse my wisdome folly my end and self an idol and I know that an idol is nothing my life is but a vapour a breath a shadow I surrender up * Non quod tātum valet sed quod plus dare non possumus Aug. all to thy dispose and use O Lord I am willing thou shouldst take my sins to kill and destroy them Doe justice upon them with all speed and for all supposed worth or excellency 't is none at all I have found Christ and desire only to be found in his righteousnesse in his strength wisdome humility c. If any doubts arise why but is this all God requires that a man deny himself and take up his crosse sell all and follow Iesus Christ 'T is answered All All why then 't is done the bargain is concluded as from the strength and liberty so the sincerity and purity of a Christians joy I will be nothing that Christ may be all I will be poor that Christs riches may appear in me I will be foolish that Christs wisdome may shine in me I will be weake that Christs strength may be perfected in me I will lose in temporals that I may gain in spirituals and eternals Vse 1. Use 1 Of Instruction two waies For information two waies First See from hence one reason why Satan is such an enemy to true joy