that universal Redemption whereby he grants to poor sinners a faculty only of salvation that is the natural faculty and power of understanding which with the essential liberty of the will distinguisheth a man from a beast and a stock or stone so it seemeth Christ died to purchase that which sinne destroied not and God restoreth that which was not lost or rather Testardus â—â—avels in this Argument to stifle his own conceptions 3. No man e The 53 could justly charge God of injustice if he should have adjudged all men of years to eternall death for f The. 144. Adams first transgression And yet he will not have that first finde nor the actual sins of the Heathen against nature without their sinning as he supposeth also in some sort against a Covenant of grace to be the cause of their eternal condemnation and punishment and his reason is Vt justitiae divinae in iis puniendis habeatur ratio that regard may be had in our thoughts to divine justice in their punishment Is not this interfeering with the former clause and Thesis As if unlesse the Heathen had sinned some way against a Covenant of grace Gods justice might be called in question when he had granted before that God had been most just to have thrown all men into hell for the first sinne And the like self-contradiction he hath about children g The. 53. who dares challenge God for injustice if he should stifle and sting with eternal death the of-spring of sinfull parents for Adams sinne in ipso vita limine at their first stepping into this world And yet h The. 145. he thinks it difficult to define what became of the Heathens children nor doth it appear to him how they are to be punished with the eternal torments of hell when as The. 53. he had made it evident by a similitude of the Serpents egges or young ones which if poor man may crush beriâ—es for their in bred propensity and poison why may not the Creatour and Lord of heaven and earth doe the like to Infants by nature prone to sinne against him before they put it forth in act 4. i The. 113. Sustentation of nature suspension of divine vengeance c. are fruits and testimonies as he thinks of a Covenant of grace and that with all men And yet k The. 18. elswhere he doubts not but God the Creatour and Preserver of Nature instained Adam and his faculties hiâ— sight hearing minde will appetite hand and teeth also in the very act of his sinning and as a fundamental proof thereof he â—iâ—eth that in Act. 17. 28. In him we live move â—â—e which to serve his purpose at another time he l The. 162. expounds of God as a Redeemer God can and did saith Testurdus as preserver of nature sustain Adam in to actu qâ—o peccavit in that act wherein he sinned and why may he not sustain his posterity say I in and under the guilt of that sin and in the actual fruits of that sin as Creatour and Preserver of nature suspending some of his own acts of highest justice for a time And yet that sustentation be no more a fruit of redemption then Adams was in the first act of sinning And so Gods being the Saviour of all men 1 Tim. 4. 10. which Testardus m The. 97. applieth to redemption be no more then what is in Job 7. 20. O thou preserver of men and what we have in Psal 36. 6. O Lord thou preservest man and beast A common act of providence 5. Christ offered himself he n The. 55. saith pro peccatis mundi for the sins of the world and quotes that in 1 Joh. 2. 2. for it whence elswhere o The. 87. he infers that Christ died pro omnibus singulis for all and every one and yet p The. 194. declaring and laying forth the peculiar benefit of Justification he dare not affirm it as belonging to any other but to the elect beleevers and the sheep of Christ who are united to Christ their surety and professedly saith Haec duo conjungit Apostolus The Apostle 1 Cor. 1. 30. joyneth these two together union and justification Now how can that cohere with his doctrine of separating the imputation of sin from the imputation of righteousnesse All mens sinnes are imputed to Christ and yet Christs righteousnesse first or last is imputed but to some Either he must let goe the Doctrine of singular and sole imputation of Christs righteousnesse to the elect which is a glorious truth to be adhered unto for ever or he must desert the opinion of universall imputation of the sins of the non elect unto Christ which is an errour worthy to be exploded and abandoned for ever 6. Man however a sinner q The. 45. hath reliquias quâ—sâ—am primigeâ—ia lucia some common notions of God naturally Imprinted in the heart c. and hath withall extrinsecally a light set before him and added to that imbred quâ—lity of his minde viz. Arguments of the God-head his power and goodnesse easily to beperceived in the Creation and administration of the world for proof whereof he quotes Rom. 1. 19 20. Act. 17. 26 27. And r Eatenâ—s tantum c The. 141. the utmost power exerted or put forth by this naturall light he holds according to Scripture Rom. 2. 14 15. Rom. 1. 21. that having the work or effect of the Law written in their hearts the Heathenish Gentiles did many things according to that Law as to acknowledge God in part to be powerfull good c. to worship him after their manner follow the shadow of vertue feel their consciences excusing and accusing c. Thus farre we have a fair pail of milk but doth he not spill it within a Thesis or two Å¿ Clarum est gratiam Christi ipsius sub Evangelij quibusdam velut rudimentis illis aliquâ—tenùs oblatam The 143. Where he cals these Reliques of natures light as it were certain rudiments of the Gospel offering and holding forth to blinde Heathen The grace of Iesus Christ Is not this a clashing with what he had said before of the whole power of nature Is it not a disparagement to the grace of Christ who it seems by this passage begins with Adams leavings We read of Scripture rudiments the ceremonies Gods positive institutions yet these are but beggarly in the point of justification Gal. 4. 7. And natures-reliques are as beggarly in the work of faith and sanctification but in the office of revelation and manifestation of Christ for righteousnesse and life much more beggarly Now if you will beleeve Testardus in this place where he saith Christ was presented and tendered to the Heathen by those most beggarly rudiments of nature and that every testimony of mercy in a way of providence is the grace of Christ where he speaks unsoundly you must not beleeve him in another place t The. 235. that faith depends
He knows well enough it would put thee upon mortification and heavenly-mindednesse and holy-reformation and poverty of spirit he keeps Christians therefore what he can and as long as he can from rejoycing in Jesus Christ and from taking out the sweet of that they have found because he would keepe their corruptions the stronger and stave them off from a more assured purchase of the pearl and treasure the longer time Secondly we may hence learn in what order mortification and full self-deniall comes forth and is acted and encreased upon and after the joy of faith after a soul hath found Christ and conceived some sweetnesse in him by beleeving There are many who thinke they must first sell all mortifie their lusts c. and then come to Christ by faith no warrant have they to beleeve no ground of applying a promise till they have got such mastery and victory over their lusts as they desire And it may be this is the ground and reason why some have put forth such an ignorant Question as this what have we even we beleevers to sell as if all were done before faith not after whereas all is done in true self-deniall with and after the first beleeving nothing before Use 2 Of trial For Examination and discovery of the truth or falsenesse of mens joyes at the hearing of the Gospel and upon any discovery made of the Pearl and Treasure First Let me give the true Christian his portion it is more comfort to finde thy joy to be true joy then to finde thy heart meerly joyfull Now then it is true when it hath such strength as to bring in universall self-deniall when it hath that free royall nature as to deny God nothing that he cals for when it hath that purity as to make thee studious and carefull to please God and come up to terms of agreement and commerce with him If it be a means to mortifie sinne to crucifie thee to the world and the world to thee as it was to Paul m Gal 6. 14. his glorying and rejoycing in the crosse of Christ brought him to such a frame then is it a true joy and a sanctified fruit of the Spirit The fruit of the Spirit is love joy peace c. And when goodnesse meeknesse temperance and other gracious acts are the results of joy it cannot be questioned but thy joy is sound and thy saith sound and thou hast truly found the Treasure the Treasure is thine the Pearl thine Christ and all his excellencies are for thee c. But Secondly If thy joyes and enlargements of heart have no other fruit but self-indulgence and favour to thy lust and base yeelding to the next temptation they are too weak to be the birth and of-spring of the Spirit Self-seeking joy is too low and too base to be born from on high now to be sure all a worldlings joy is no other all a carnall and formall professours joy is no other Herod heard Iohn Baptist gladly but could not deny himself in his Herodias the temporary beleever set out by the stony ground heard with joy but when it came to the point of self and world-denial he fals away Thirdly If self-denial be but small 't is a signe a Christians joy is small and faith is but weak at the best yea it witnesseth against some professours that they have lost their first joy and their first love time was when they consented to sell a husband a wife a childe c. Now such self-relations are too near too dear Oh the troubles of a wives or husbands losse must not be spoken of nor the parting with a childe thought of what is the reason The creature is a Pearl in their eye above and before Christ and his truth Fourthly If thy joy be in thy parts and gifts and outward duties thy enlargements and priviledges among Gods people as matter of justification and righteousnesse before God this joy would be turned into sorrow and humiliation repentance for such a joy will be a better evidence for thee in it's proper place then the cherishing of that which is but a Pharisees and a carnal mars joy And although there is a proper comfort which flowes from true sanctification or inherent graces and duties of new obedience as evidences of justification and union with Christ yet no further doe they comfort or are they evidences but as fruits of faith and influences from the life and strength of Christ Look to it that thy joy in duties c. be not a joy in thy self but a joy of the Pearl and Treasure and the faith thereof Joy in self and joy in Christ are heterogeneall and of a contrary root and principle And the later will and must if the heart be upright eat out and consume the former Use 3 Of Exhortation 3. For Exhortation Labour to finde cherish and maintain such a joyfull finding of the Treasure as may worke thee to utter self-denial soul-emptyings and creaturerenouncings in Christs cause and upon Gods call to encourage whereunto take along with thee these three Considerations First It is most straightly commanded that you do fell all hate all for Christ under pain of Christs high displeasure Mat. 16. 24. Luk. 14. 26. As you would not be cashier'd from his souldiers and followers as you would be meet to be accounted one of his Doe it you must and yet doe it you will not freely thorowly except you make much of the joy of the Lord. Secondly In this thou shalt be conformable to Christ who denied all parted with all though that be not the selling in the Text he emptied himselfe n Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory of comfort denied his fame his friends his wealth his honour life and all and that out of joy or For the joy set before him he endured the crosse despising the shame c. And indeed the joy of faith is more the joy set before a Christian then that which is in him for the present If the little joy thou hast puts thee upon sorrow for sinne mortification self-abhorring subjection to the crosse more will come in which may be a Third consideration the comfort of a chearfull self-denying Christian is doubled and trebled after acts of self-denial Consult the Scriptures and experiences of the Saints and you will finde it a truth made good to all that ever acted the part of wise Merchants The Apostles suffering blows and stripes come off rejoycing o Act. 5. 40 41. Paul and Barnabas persecuted and expelled the coasts of Pisidia are filled with joy and with the holy Ghost p Act. 13 50 51 Paul and Silas shut up in the prison and stocks are singing praises at midnight q Cap. 16. 25. such was this grace and high favour of God bestowed on the Churches of Macedonia r 2 Cor. 8. 1 2. that in a great triall of affliction the abundance of their joy and their deep poverty
recompence all their diligence with full assurance of hope unto the end Heb. 6. 11. The Heathen could say That the gods sold all for sweat and we can say most truly of our God That when a Christian sweats in self-denial mortification sufferings c. he shall have from him as sure as he is just and faithfull what he sweats for 3. God is able to put a soul into possession and that everlastingly of what it laies out pains and diligence for Ioh. 10. 28 29 30. Christs and his Fathers power is united for the assurance of life to his sheep and for their preservation unto life Use 1 Aword of confutation Hence we inferre the certainty of salvation by Christ and Gospel-grace against all that doubting Doctours or doubting hearts can say to the contrary for it is as sure as any thing here can be made sure and more sure then any earthly purchase there being more in the substance of this parabolicall merchandize then in the shadow yet every expression in the shadowy resemblance speaks assurance a treasure found a treasure hidden a treasure joyed in and a treasure bought a pearl found and bought That the treasure was found hidden by God and is hidden by God and is hidden again by the finder and joyed in all this makes towards assurance but when that field for the treasures sake and the treasure with the field and the pearl and all is bought and all sold that all might be bought here is assurance upon assurance Then is Christ surely a mans own the propriety known enjoyed and used Are not you sure of that which you have bought and purchased and have deeds and evidences to shew for it after the true title is tried and proved and the false claim disproved The true beleever you see is a great purchaser he hath deeds and evidences in the promises to shew and he hath the witnesse in himself Our Gospel 1 Joh. 5. 10. saith the Apostle to the Thessalonians came not unto you in word only but in power and in the holy Ghost and in â— Thess 1. 5. much assurance And when the tempter came to tempt them though cap. 3. 10. there was something lacking in their faith in regard of degrees yet sensible they were and sure of what they had as of what they lacked and wanted The same Apostle to the Romans speaks of a double witnesse Rom. 8. 15. Gods Spirit witnessing with the Spirit or renewed conscience of a beleever Yea the Apostle Iohn makes report of â— Joh. 5. 7 8. three Witnesses in heaven and of three upon earth in the heart The Spirit equall with the Father and Son in heaven and above bloud and water on earth ratifying the acts and reflections of faith about our justification shining upon his own work of sanctification and ever teaching the soul in and after self-denying diligence to be assured never to doubt of what they have found as theirs Object 1 But some doubting Doctour will say There can be no assurance without extraordinary revelation Familists and Libertines say the like with the Papists in effect who are all for an immediate Testimony of the Spirit without evidence of grace within them or a life-testimony without them or without Scripture-evidence and verdict upon them Answ 1 1. Assurance is first found where it is founded without us in gospel-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-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
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.
together even f The. 122. there where he endeavoureth to distinguish them and doth in part suggest some differences for in the Covenant of works he saith truly God gives no man since the fall ability to fulfill it's condition And in that generall Covenant of grace which he frameth with all me God gives but posse si velint ability without a will the will to receive and act must come from the poor creature himself and what is this but the first Covenant of works wherein Adam stood and fell as himself g The. 125. Quod factum fuerat infoedere naturali ecundam ejus slatuÌ„ Ibid. elswhere acknowledgeth when God doth but so move that he may if he will be saved and leave it at last to the creatures will it is but according to the tenour of the Covenant of nature how is the world deluded then with the title of a Covenant of grace which being examined proves but that of nature For such as the main condition is such is the Covenant The condition of this obligation or generall Covenant is nature or the act of naturall will in it's impotent and dead condition whereas the condition of the Scripture-covenant of grace is faith and that not of our selves but of the grace of God who worketh to will and to do of his own good pleasure 5. The Scripture-covenant of grace floweth from a decree of choice and speciall love and mercy and is backed by it Rom. 11 29. as Testardus also h The. â—57 with The. 11. acknowledgeth of that which he calleth the particular Covenant and therein differenceth it mainly from the Covenant of nature or works which was not supported by such a decree his generall Covenant then having no more support from any decree first or last then had that of works must be the same with it and not to be stiled a Covenant of Grace with all mankinde but the old Covenant of works held up by mans weak and wicked will and by Gods irresistible decree of justice Thirdly There being no such generall Covenant we finde 3. Not an universall call i The 113. no such universall call as Testardus writes of For he 1. would have a call to Christ more generall then that of the word viz. by the creatures and by daily providence naturall sustentation suspension of wrath administration of the universe for mans good with lenity patience and long-suffering the favour of Sunshine and showres of rain the fruitfulnesse of the earth otherwise accursed and the indulgence of all earthly accommodations This is to Testardus a calling this is a Testimony of saving grace And this he endeavours to prove from Psal 19. Act. 14 17. Cap. 17. 26 27. Rom. 2. 4. To which we oppose Scripture and Reason That Scripture 1 Cor. 1. 21. is clear When by the wisdome Calling to Christ by the creatures opposed by Scripture 1 Cor. 1. 21. of this universe all the wisdome of God displaied in the creatures men by their best light knew not so much as God it pleased God by the preaching of the Gospel to give the knowledge of Christ and to make that Gospel which with the preaching of it is foolishnesse to a carnall judgement a means the means of faith and salvation For therein as Rom. Rom 1. 17. 1. 17. in the Gospel not in the heavens and creatures is Christ revealed and the power of God to salvation put forth but if you will vers 18. The wrath of God is revealed from heaven not the mysterie of Gods love in Christ and if you say that is by accident because men will not know his goodnesse grant it yet what may be known is manifest in them and God hath shewed it to them It is manifest in all the creatures and God hath shewed it to the reasonable creature man viz. vers 19. The invisible things of him from the creation of the world these are clearly seen being understood by the things that are made But not a visible Mediatour God-man or the mystery of Christ crucified discernable there not a word of Christ read or written in all that great volume Hear Paul again to the Ephesians cap. 2. 12. At that time before the Gospel was preached ye were without Christ without the knowledge of him or without any means of the revelation of Christ while aliens from the Polity or administrations of the Church of Israel where only Christ was made known and that but darkly in types and while strangers from the Covenants of promise which doe more clearly hold out Christ but providence barely taken and not as the fulfilling of a promise though it holds forth something and much of God yet nothing of Christ nor of God in Christ Truth of reason doth further evince it By Reason 1. That which is not aptum medium a fit mean to discover Christ or to hold forth the Gospel-proposition that Christ died for sinners can be no mean at all appointed in the wisdome of God for such a purpose In the vast fabrick of the heavens and the earth and daily bare occurrences of providence there is not a proposition to make a syllogisme of or raise a conclusion upon for justifying faith 2. Upon Adam's fall matters are dispensed so as justice is manifested all along with free grace If all the world in all ages had had a calling to Christ where was free grace manifested If none were denied a calling where was so much of strict Justice as would manifest and execute a Decree of Justice against whole Nations and Kingdoms of men 3. That calling which meets with no successe at all in any one man to bring him to salvation was never ordained of God that I can finde in the Word to bring him to such an end for the Spirit ever accompanieth his own Ordinances of grace with efficacy to some But this universall call by the creatures providence c. is found by n NoÌ„ est quod eis spem salutis a Christo partae adimere trepidemus The 144. Testardus own reading observation and judgement unsuccessefull to every one that had it for seeing the Heathen in all their most moral actions were destitute of faith and a sincere end in what they did he fears not to take from them all the hope of salvation obtained by Christ Strange that Christ should die for all the Heathen and God should call them all to salvation and yet save none of them If he saith they sinned not only in Adam but actually and that not only against the Covenant of nature but grace aliquatenus what and no pardon for any of them nor l The. 140. any of them be Salutis in Christo compos partaker of salvation in the Messiah Let such a call be for ever called a dispensation of goodnesse and justice not a discovery of grace and Christ when it is not so and let such as had but the creatures and common providence to help them be none of
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
of torment to have wit and will and discursive faculty c. about them therefore a meer non destruction of nature or natural powers in the soul is not grace nor a call of and unto the grace of God in Christ This brings us to the fourth inconsistency of Testardus with Scripture touching general grace but before I can discover it something I finde as a stronger string to his bow then the call by the creatures namely Object 8. The calling by the Word which will surely evince Christs death to be more general then we make it t The. 88. for there is none so forlorne and farre gone whom a Minister of the Gospel may not call and that seriously unto repentance and salvation by faith in Christ in this manner Christ died for thee be hath prepared life for thee in his death Beleeve Repent and thou shalt be saved c. And again v The 89. there is none of whom justifying faith is not required both in our publike Sermons and private exhortations therefore Christ must needs die for more at least then for his sheep Aâ—s 1. Aâ—â— poor sheep of Christ what envying at your peculâ—ar priviledge that more must needs be redeemed then youâ— As if Gods love and Christs were not great and infinite enough in the redemption of a little flock what straining what yeelding and giving in So that more then Christs sheep may be but purchased but 1. This is not all and every â—ingular 2. This is asserted but with an ira and a saltemâ— he so died and he died at least to procure life c. take these expressions in Testardus sense and they are extenuating but who taught him or any Minister to preach with such extenuations I had thought the Gospel should be preached fully with a tantùm dilexit so and so greatly God loved the world c. as himself hath it x The. 81. elswhere And indeed there is as much in these words tatenus and ita he so died and so farre as to procure life or prepare it as I would desire for sâ— to die is as * Pag. 57. I have urged it before to prepare efficacy with sufficiency of grace And the tenour of the Gospel is to offer and give power where God pleaseth of justifying faith as to command faith for justification But 2. To enlarge this offer and call to any individuals yea and that absolutely to every singular man in Testardus words Christ died for thee c. Beleeve is a preaching of his own and makes his Argument to be no other then PeÌ„titio principij a begging of the Question For as the Scripture speaks to the elect themselves but conditionally If thou bâ—lâ—evest thou shalt be saved and tels him not Christ died for any individual person before he beleeveth â—ho it is a presumption for any preacher of the Gospel to say he knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse himself in absolute terms Christ died for thee for thee unbeleever drunkard adulterer what 〈◊〉 Christ died for thee a fine easie cradle it is to rock the 〈◊〉 asleep but no proper and right evangelicalâ— call out of his sinnes 3. It doth not follow although the Word be preached never so warily rightly and indefinitely â—s in 1 Tim. 1. 15. Christ died for sinners and all sinners who 〈◊〉 of that proposition are commanded to beleeve in Christ who died for sinners that therefore Christ died for all and every of these no more then it followeth that all those are chosen of God from eternity because they have an external call in time God hath other ends of his outward calling of men by the Word â—s our acute and exquisite Indagator veriâ—â—ris a Coronis ad Col Hag. Art 1 de elect c. 6. Dr Anies hath lâ—id them forth 1. For the elects sake whose eyes are opened and hearts drawn by the Word while as the 〈◊〉 are bearing upon blinde men the same Word doth but outwardly beat upon then on elected and after a manner iâ—â—diate them 2. Because the non-eleâ—t converse in common with the elect in the world and in publike Assemblies 3. That the elect and true beleevers might learn by seeing others who partake of the same outward call yet left in sin that their faith is not of themselves or of humane strength but of free grace and divine peculiar power 4. That the non-elected by such a call may be rendered the more usefull to humane societies as to the Church in external services 5. God would hereby manifest bâ—th his own grace and mans guilt guilt that he cals many but outwardly grace that he cals others effectually which me thinks should serve for abundant satisfaction to the mindes of all elect ones â—s for the rest they will never be convinc't of Gods proceedings till Christ comes with ten thousands of his Saints as St Jude from Enoch's prophesie to execute judgement upon them all and to convince all that â—â—e ungodly of all their hard speaches which they have spoken against him The fourth inconsistency with Scripture followeth 4. Not universall grace Our Authour to shore up his tenet of universal Redemption or to grace the building and make it seem very fair doth varnish it â—ver with the doctrine of an universal Grace which the Scripture knoweth not for Gospel grace viz. b The. â—5 The Grace of universal satisfaction to justice c The. 125 155 â—6â— 277. The Grace of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse the ability given to all men Et abundanter datum and abundantly given to all under the Word to be saved if they would c. d The 143. The Grace of outward kindenesses life food and raiment c. e The. 155. The Grace of reasonâ— light and of natural powers Ans 1. The Scripture-grace of Christs satisfaction to divine Justice is 1. But for some of mankinde Isa 53. ult Heb. 9. ult He was offered to bear the sinnes of many 2. That which obtaineth or meriteth eternal Redemption Heb 9 12. for all those for whom he died 3. Such a grace as is wrought out vice loco in the room and stead of the sinner Rom. 5. 8. Christ died for us that is in our room and stead as v. 7. to die for a righteous man is to die in his stead as when David said Would God I had died FOR THEE O Absolom my sin the meaning is In thy place and stead that thou might'st have lived 4. Such a satisfaction it is as never leaveth them to revenging justice or to be dealt with by God in a Covenant of justice and according to a decree of justice for then were the satisfaction doubled and twice paid by Christ the surety and by the sinner yet in debt notwithstanding the sureties engagement and paiment no such matter They for whom Christ was made a curse are redeemed from the curse Gal. 3. 13. The whole curse Yet Testardus f The. 95.
not upon humane reason and that the light whereby the naturall faculties are called upon and acted is divine and supernatural and of the holy Ghost where he writes most soundly and speaks the words of God faithfully and what then is the chaff to the wheat But if you will take his word there where u The. 50. Spei â—eati in posterum statuâ— nulla argumenta super sunt in residuo lumine Ibid. he speaks truly again That there are no Arguments of the hope of a blessed state left in the remains of naturall-light and more of this Thes 52. And x The. 111. that the revelation and opening of mercy by Christ ought to be a light by order of divine wisdome whereby poor sinners lying in darknesse terrour and death may be raised up and brought home to Christ the Mediatour pro ratione revelationis and a The. 227. that this light whereby sinners are raised up and renewed is not lux aliqua physica any naturall light then you must not beleeve him where b The. 126. he saith that God left no man living among the Heathen altogether destitute of all help of salvation or without some calling to Christ and grace by the light shining in the creatures and common meries and c The 280. that quivis vocatus every single man as he meaneth had apt and sufficient means to win him to faith c. 7. He saith d The. 125. all the grace given to the non-elect leaveth the successe to their free-will which if you take for a truth you must reject that for an errour e The. 277. That they have grace apt and sufficient to be saved for though they have not effectuall grace without which he confesseth none can be saved yet he thinketh it followeth not from thence that he who being destitute thereof is hardened and doth perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non recepisse ut posset salvari had not simply received that which might have saved him And what is it Testardus by your own confession he had received not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle ipsum not the morall change of the will but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse si velit the power if he would and what power not Ethicam potentiam but some imaginary grace apt and in it self sufficient whereby the Physica impotentia or naturall impotency and f The. 166. excusable impotency is cured But what is that naturall impotency Testardus * The. 157. placeth it in three things 1. The want of a naturall faculty of understanding to which we answer'd before from this Authour himself that sin never destroied the being of it 2. Want of an apprehensible object This object after the fall if saving is Christ and we have proved the Heathen wanted he was not proposed to them they had indeed the shadow of vertue as g The. 141. Testardus expresseth it but no shadows of Christ in the shadows of the Sunne nor in the Sun it self in the firmament or any other creature nor what by positive institution for a time were in Moses Ceremonies among the Jews 3. The want of light to illustrate and set forth to view this object Christ and that is by the preaching of the Word the Law accidentally properly the Gospel and promise Quae multò distinctior est intelligibilior quà m vox Coelorum which is a much more distinct and intelligible voice then that of the heavens Testardus acknowledgeth yèa say I the only distinct language of Heaven and that means whereby we savingly understand Christ And if Testardus would once sibi constare be his own man he must say so too for if the naturall understanding wanteth the object Christ and the means apt and fit to set him forth is it not as he saith h The. 157. Impotentia sine culpa sine crimine poenae non obnoxia An impotency without blame without crime not liable to punishment in this respect I ask then What needs a cure or what is that cure he speaks of * The. 166 2â—7 every where which is not by any spirituall or morall change of qualities in the mindes and wils of the non-elect but a saving of the naturall faculties harmlesse as it were Is this the result of all and shall any pious or learned man call this apt and in it selfe sufficient grace A sufficiency without a sufficiency rather let it be stiled 8. Once more and more briefly i The. 43. In the description of mans naturall state he speaks home that man is dead in sinne and under the chiefest a version from the chiefest good and neither lives to God nor can quicken himself nor can doe any of those things which belong to a life in God here he agrees with the truth but k The. 277. afterwards fals out with this truth and himself when to exemplifie how every man hardened and perishing had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut posset salvari simply that which might have saved him he instanceth only in this that he might doe more good then he doth and he might omit more evil then he omitteth But what is all that good he might doe or evil he might omit by the power and principle of nature to his life unto God and in God through Jesus Christ And what is all a mans doing or not doing to salvation without knowledge of and faith in Iesus Christ More such Inconsistencies may be observed in this Authour with himself that while he undertakes to make truth and errour friends we cannot make him friends with himself Were it not a fairer reconciliation to conclude with the Apostle Rom. 11. 6. If by grace then is it no more of works otherwise grace is no more grace But if it be of works then is it no more grace otherwise work is no more work If God would save the non-elect by grace then would he not leave it to their works nor should Testardus call it saving grace if God leaveth it as in truth he doth to their wils But if it be peculiar to the elect to be saved by grace the grace of redemption and sanctification according to the grace of election then cannot any other Etiamsi maxiurè vellent although they did most earnestly will and desire it as the Jews Papists and all meer naturall men doe be saved another way by works alone or mixed and joyned with Christ and faith which yet because men doe so earnestly will and desire God in justice leaveth them to their own thoughts wils and waies To close up all I finde in this controversie of universall Redemption it is a more easie work to reconcile Testardus with Arminius then with himself or the truth For although Testardus is not so grosse and large in the stating of the question how Christ died for all as I noted at * Pag. 53. first yet in his demonstrations he goeth rather further then I finde Arminius doth as touching the matters of
this life l Armin Desp. prin The. 4â— â— 8 Arminius reckons the Word and Spirit for the proper appointed means of faith and salvation m Testard The 16â— â—â—â— 277 281 â—â—5 Testardus every where assigneth the good things of this life as means apt and in themselves sufficient where the Word and Spirit are not afforded Arminius with the â—ona the good things of this life putâ— in the mala the afflictions and corrections of Gods hand the benefit whereof is purchased for the elect is the use and benefit of life and health c. But Testardus reckons the good things temporall to be testimonies of Christ and grace by themselves which I doe not finde Arminius to averre no more then of the mala or evil events of providence by themselves but as they are elevated and sanctified beyond their proper element and sphere so they both shall work together with the proper means of salvation for good to those that love God and are loved of him and called according to his purpose Rom. 8. 28. But in these three particulars above others I finde Testardus and Arminius mainly to conspire and jump into one minde 1. That Christ did intentionally die for every singular make satisfaction to justice for all 2. They doe both exceedingly set up and magnifie nature and naturall parts which will never doe the reprobate any good for they are flesht enough in self-conceits of will and wisdome from their own hearts but it hath and will doe hurt unto and among the elect of God for a time to lose their waking thoughts and admirations of free-grace and to fall into a dream of free-will as if that were the umpire of grace and of a strange liberty unknown to a right-principled Christian as if because God leaves the non-elect in justice to their own wils therefore Gods children dealt with in rich mercy should have their wils and swinge also whence many are ready to turn the Doctrine of Grace especially of such grace and such a Doctrine into wantonnesse Not to speak of that which is so obvious trite and common yet true their putting of titles upon nature as calling it grace and a testimony of grace doe savour strongly n Naturam gratiae titule ornare aut velo ejus palltare Pela gianum est Act. â—ynod Dord par â— p. 178. of old Pelagianisme This is a wonder to me how Testardus could stile his book A Synopsis de Natura Gratia when as all along the book he confounds the one with the other but my wonder ceaseth when as I consider the title must be in his sense inconsistent as well as the contents of the book 3. They place the decree of Christs death in order of nature before the decree of election as perceiving that if redemption by Christs death be brought in as â— fruit of election then as election iâ— but of some out of the whole lump of mankinde â—o redemption must be affirmed to be but of those some or that certain number whom God had elected only with some difference Arminius frames a predestination of beleevers Testardus foundeth election upon Christ not as yet received by faith but as given and destinated of God for faith Arminius giveth that to the will of man in beleeving which Testardus gives to the efficacy of grace beyond a morall swasion and hangs not the faith of Gods elect upon the contingency of the will nor doth he make faith an antecedent condition of election as Arminius But he is me thinks as wide in another notion as Arminius in the former That Christ being first decreed to be given as a common victima or sacrifice propitiatory he represents Gods thoughts as waiting not for time but order on the courtâ—sie of the rest of the world o The. 80. Ac tandem cum pravideret Deus c. and at length or then next in order when God foreseeth all will not receive his Sonne prepared and offered for all then and not before in Testardus thoughts comes out Gods purpose of saving some and that from an absolute choice of them to faith and the fruits of it infallibly necessarily c. Absolute p The 87. because not out of fore-seen faith c. as Arminius but not so absolute as to be the foundation of our Redemption for Christ and that q The 288. with 282. as the immaculate Lambs satisfying justice is the foundation of our election and not only of election but of the whole gracious predestination as he calleth it and so he makes Christ a foundation of so much of Gods predestination as in the common Covenant call and grace which we have discovered to be inconsistent with Scripture belongs to reprobates Here are new notions that may please some mens fancies but they are very cloudy to me while I apprehend they cloud and eclipse the glory of election which although r The. 286. he saith it is purae particularis misericordia belongs to meer and speciall mercy yet the notion of the Scripture goes higher for as it excludes faith from being either cause or condition of election and brings it in as the effect thereof Act. 13. 38. So it assigns not Christ as the fundamentall cause of election when we speak or reade of him as a Redeemer offering up himself a Sacrifice but as that gift of God Joh. 4. 10. sent as Gods great love-token for manifestation of his mercy and love to those who are the chosen people of God Math. 1. 21. and the children of Gods election whom he should by his death gather together Joh. 11. 52. And when the Scripture saith We are chosen in him Ephes 1. 4. It is neither to be understood with Arminius That he chose us as fore-seen beleevers on him nor with Testardus as redeemed first to God by Christ his sacrifice and upon fore-sight of what all the world the elect as others would doe left to themselves reject Christ and of what himself would doe for some for this is to build election upon works though they be Christs works partly for us partly in us But as blessed Baines upon that place in him as a Head The grace of election beginneth first with Christ our head and descendeth to us in him And Christ being primarily chosen as an head of men and Angels too then such men as are chosen in him being fallen as others when as none of the elect Angels fell with the rest by force of that former choice of a head to the end appointed The glory of free-grace he is secondarily chosen upon the coming in of sin unto the means of bringing many sons unto glory viz. his death and as these sons and heirs of glory were chosen in Christ to that end without a first consideration of the fall So upon a second consideration as we may so speak of their fal they are chosen in Christ to the means viz. Vocation Justification c. I shall adde as a Corollary
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-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
pry into a curious piece of workmanship 2. In his offices as he is 1. A Prophet teaching the whole will of God the Messiah teaching all things Joh. 4. 25. In whom are all the treasures of wisdom and knowledge 2. A Priest 1. Making full and perfect satisfaction by his obedience and sufferings his life and the compleat obedience to all his Fathers commands how precious of more value then all the lives of the Saints His death and every drop of his bloud shed for satisfaction and atonement how precious One drop of more merit then all the blood of Martyrs 2. Making perpetuall intercession in the heavens an able Advocate and a righteous one able to prevail with a just as a mercifull God by his righteous pleadings mercifull and faithfull in all cases committed to his plea And a most free Advocate doth all for nothing in the behalf of every one who comes to God by him in formâ pâ—â—peris 3. A King declared so to be by his glorious resurrection ascension and exaltation at Gods right hand And by his gathering and governing his Saints and the Churches of the Saints inwardly by his Spirit and outwardly by his Word and Gospel-order and Discipline unknown worth is here of great price is he in every of these respects as might be amplified and cleared at large 3. Of what price and great value is Christ to us in that Principium culmenque omnium rerum pretij margaritae teneÌ„t Plin. lib. 9 c. 35 Gospel-grace which he communicates first and last such as it makes every choice grace flowing from him to be a pearl enriching a Christian with enough 1. To live and spend upon for the present 2. To lay up for the future 1. For the present How precious that which is given to live upon 1. The Spirit of grace and praier and purity and liberty 2. Faith the precious faith of Gods elect the g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 7. triall of it more precious then gold much more in it's self most precious 3. Union with Christ there is a pearl indeed Pearls me called unionâ—s say some because but one or two are found together and why not because they unite the heart in love and high esteem of such as finde them to themselves I am sure this is an uniting pearl the pearl of union with Christ which brings in h 1 Joh. 1. 3. fellowship with the Father and his Spirit and his Saints and i Ephes 4. 16. whole Churches of them 4. Justification in which there are four things of great price 1. The Righteousnesse of Christ imputed 2. The non-imputation or plenary remission of all sin in the guilt and punishment 3. The acceptation of our persons as righteous 4. The title to eternal life thereby 5. Reconciliation a precious fruit of our Justification and pardon whereby of enemies to God we are accepted as his friends and are in termes of peace with him 6. Redemption a precious benefit whereby of bondslaves to sinne and Satan we are accepted as Gods-Covenant servants and Christs free-men the more precious being purchased by such a price as the precious bloud of Christ 7. Adoption a precious free-enlarged act of Gods love whereby of children of wrath we are accepted as his own sonnes and daughters Behold what manner of love is this 1 Ioh. 3. 1. Declare it who can when the Apostle is at a stand about it 8. Sanctification in the parts 1. The quickning of a new divine nature and in particular the habit of love k Lyra makes charity the choice pearl among and with other vertues 2. The mortifying of an old corrupt nature how precious therestoring of Gods image and the destroying of the devils likenesse And in the first generall acts and fruits Repentance and a broken heart a precious jewell and pearl All these as they are Christs-grace and Gospel-grace may have the denomination to farre as they have the precious nature of Pearls which as Pliny l Nat. Hist l. 9. c. 35. writes are begotten of the dew of heaven which at a certain time of the year the shell-fish draws in and as they are specious to sight so for use are very medicinall to heal the palpitation or beating of the heart to comfort the vitall spirits and drive away the dizzinesse of the head of farre choicer use is Christ and this grace which floweth from his divine distilling influences but I follow not the metaphor as some doe who reading in Pliny and other Authours of what m MargaritaruÌ„ omnis dos saith Pliny consistit in candore magnitudine orbe laevere pondere See Cor. à lapide in loc Dos and due proportion of whitenesse greatnesse â—oâ—idnesse smoothnesse and weight a pearl consisteth lay out the resemblance unto Christs being conceived of the Virgins substance by the over-shadowing dew of the Spirit coming forth most-white by his innocency little by his humility bright by his wisdome most round by his compleat perfection weighty in conscience smooth in mildenesse full of the price of blessednesse it is enough and agreeable enough to the scope of our Lords own Parables that we take notice of the great value and worth of Christ and his grace moving every one that truly understands it to make out in a purchase for the possession of it 2. For the future the full growth of grace comfortable evidences of it and of Gods love the root of it Perseverance and victory over sinne world Satan Antichrist and death a joyfull glorious resurrection and redemption of the body boldnesse at Christs coming with eternall life in the beatificall vision of God for ever and ever Here is as much as ever I heard of or knew any Christian desired and how great is the price hereof no man can tell mee Secondly The rarity and peculiar one-nesse of this Pearl all is summed up in one Iesus Christ In him you are compleat Col. 2. 9. If he be the Sonne of God he is the only jewell of the Crown of heaven if he be a King head and husband of the Church he is but one c. Act. 4. 12. 15. 11. if we take in every grace of the Gospel to be a Pearl and if we take in the Gospel too with Gospel-grace and every promise of the Gospel with the knowledge thereof n The knowledge of Christ is the pearl which â—â—â—re exceeds all other sciences Annot. upon the Bible Branch 3. 1 How hid yet all these are bound up in one Volume of Jesus Christ which when a Christian hath well read thorow and studied he desires to know and enjoy nothing else 1 Cor. â— 2. Phil. 3. 8. Branch 3. Christ and Gospel-grace is a hidden treasure where two things are worth our enquiry how and where this Treasure is hid In it self and it's worth it is hid thus 1. As not known to naturall men at all by any capacity or principle they have to discern Christ or the things of
of minde must not decay you are undone then 2. In that you rest in these things â—s the sole and only mediums and waies to a compleat and full happinesse looking no further but for more of such goodly pearls and for more content in them Christ is not in all mens thoughts all this time or if he be 3. These things are thought to be and so sought after as of equal necessity with Jesus Christ if not more necessary I have heard many a natural man say why we must have food and raiment and accommodations to our estate place and rank amongst them when I never heard him say we must have Christ Whereas there is no absolute necessity of food and raiment much lesse is it necessary that we have more It is not necessary that I have such accommodations as another Minister for estate maintenance books portion or provision for wise and children 't is not necessary that you doe vie with other Gentlemen and Farmers and have in every respect what they have no man is to seek great things for himself but the great things of Christ and heaven 4. When Christ is not a Pearl in thy eye in comparison of these Thou makest a tush of Christ and art angry that we hold forth heavenly treasure before you or art sad and mesancholy as the young man Matth. 19. when we chalk out the way to happinesse by Christ alone or by self-denial and denial of all the world for Christ this evidence with the former discovers sufficiently the carnality and natural temper of mens hearts and know you may of what strain you are of if you will suffer the Word to divide between the joynt and the marrow and to discover the thoughts and inâ—â—ts of the heart 5. See the necessity the absolute necessity of higher light Vse 3 about the true medium and way of happinesse then what is left in men or given back upon Adams forfeiâ— to the most of mankinde for some are born Idiots yea then all common supernatural light given as an overplus to natural light By the reâ—nanâ—s of the first light of creation forfeited and given back 〈◊〉 have l Rom. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which may be known of God in the heavens and the earth as touching his eterâ—â—â— wisdom goodnesse c. But have they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed it is not there to be had neither in the natural â—ans 〈◊〉 nâ—â— in the natural mans book the great 〈◊〉 of 〈…〉 Thâ—â— which is knowable of Christ is not found in the wisdome of the world no not the saving knowledgeâ—â—f God 〈◊〉 these be had but m 1 Cor. 1 21. in the foolishnesse of 〈◊〉 in the field of Gospel-ministery there is the doctrine and discovery of the Lord Jesus yet lead men over all this field and that with Scripture-light except the Spirit coâ—eth and convinceâ—â— and openeth mens eyes and gives a light and disâ—erâ—ing beyond his own common workings we shall but grope after Christ nay misse oâ— him catch at shadows of a Pearl in stead of the substance and be ever learning never coming to the right knowledge of him The third Observation fellows Doct. 3 3. In Gods 〈◊〉 his elect prevâ—â—ted with his love and light 〈◊〉 drawn to beleeve the certain attainablenes of Christ Gods elect better finders then seekers and his grace for themselves The treasure is not so hid but found it is nor the Pearl so fine off but found it is of the man the merchant man no other but the elect of God And that at some certain time when he had found even upon Gods preventing or finding of the man and the merchant he findes the treasure and pearl For the further illustration and confirmation of which truth 1. I shall shew what the finding of this treasure is that it is a Christians beleeving c. 2. Where Christ is found even in the field of Scripture promises Sermons c. 3. When this treasure and pearl is found at Gods time of effectual calling 4. Why some finde Christ not others even Gods free preventing love and powerfull discovery and drawing of the soul upon that discovery c. First The finding of the treasure and pearl is nothing else 1. How finders but beleeving Christ is found by the light and apprehension of faith for what is faith but a perswasion or apprehension of Christ to be certainly attainable by him that receiveth him and resteth upon him 1. In faith there is a light and sight of Christ in his fulnes and â—â—tablenesse for the souls necessities brought home to the minde and understanding the Father teacheth and revealeth Christ to the heart and n Joh. 4. 45. every one that hath heard and hath learned of the Father cometh to Christ o Mar. 16. 17. Flesh and bloud makes not such a discovery as the Lord said to Peter but God himself and that not only to a soul but in the soul p Gal. 1. 16. 〈◊〉 saith St Paul He revealed his sonne in me he brings the light into the heart and gives the eye of faith to see and behold the treasure within the mines c. 2. The soul is convinced that he may have it if he will take it or make out for it Christ is offered to every soul and to his to thy to my particular q Act. 16. 31. Beleeve and thou shalt be saved and thy house r Rom. 10. 9. If thou shalt beleeve with or in thine heart c. he is thine his mine whereof upon such a conviction the Prodigall makes no Question but that in his Å¿ Luk. 15. 17. Fathers house there was bread enough and that if he went to his father he might get in among the hired servants c. 3. When the minde apprehends what is discovered and the conscience is convinc't that it is for him as for others the will is drawn to receive and rest upon it for his He hath found it why should it not be his The heart is concluded by faith that he will seek no where else for treasure but pitch and rest live and die there whither To whom should we goe Here are the t Joh. 6. 48 49. words here is the Treasure of eternal life The clear knowledge of Christ draws the heart to beleeve as it followeth And we beleeve that thou art Christ c. And the heart beleeving this beleeveth in him there the soul rests and will not away nor look any where else but there nor any way else but by beleeving which further appears by these three Demonstrations 1. Faith is the first seeking grace and therefore the first Faith the great finding grace finding grace They that seek by works before faith lose the Treasure as the Jews did Rom. 9. 31. Israel which followed after the law of righteousnes hath not attained to the law of righteousnes wherefore because they sought it not by faith but as it
were by the works of the law 2. Christ being had in a mystery Faith is the only grace that can deal with mysteries and discover them and understand them being the x Heb. 11. 1. vers 3. evidence of things not seen and through faith we understand that the worlds were framed by the word of God c. so through faith we understand that there is a treasure in such a field c. 3. Faith is the grace which laieth a ground for interest and propriety as finding of the treasure and pearl doth He that beleeveth gets something in hand as a 1 Cor. 1. 30. to be united to the treasure to be partaker of Christs righteousnesse with friendship liberty adoption and the spirit of adoption and sanctification and the rest in hopes and * Joh. 6. 47. with Tit. 3. 7 8 hopes he could not have but by beleeving therefore the Apostle to Titus having made mention of hope presently speaks of such who have that hope of eternal life as of those who have beleeved in God 2. Where In Scripture promises Secondly Where Christ the treasure is found even where hid In the field which we have interpreted to be the holy Scripture Scripture-promises * In quibus reposita est notitia salvatoris Hier. and Evangelizing or Gospel-tidings In a word The Word of God in it's severall Gospel-dispensations is the place where the treasure and pearl is found b Rom. 16. 25 26. The mystery of Christ in whom are hid the treasures of wisdome and knowledge Col. 2. 3. kept secret from us Gentiles since the world begaen is from the Apostles times made manifest there where it was hid in the Scriptures of the Prophets and to us since the Apostles times in their Scriptures or writings and openings of the Gospel in old and new Testament promises Life and immortality c 2 Tim. 1. 10 11. saith Paul is brought to light by the Gospel whereunto he was appointed a Preacher and an Apostle and teacher of the Gentiles in and by whose preaching the Gentiles did indeed finde all Gospel-treasure For the Gospel is the Covenant and bundle of the Promises of Christ and his grace and in every promise something or other of Christ is found so as when the Gospel and Promise is beleeved Christ is beleeved and obtained for d Rom. 10 17. faith comes by hearing and hearing by the Word of God preached in the Promises When Jesus walked by John Baptist e Joh 11. 36 37 John Baptist said in the hearing of two of his Disciples Behold the lamb of God they knew him not before then when John hath by a Gospel word and finger pointed him out they finde and follow him f vers 40. Andrew being one of the two he findes his brother Peter and g vers 45. Philip found of Christ findes Nathaneel and discovers him to be the Messias out of the Scriptures We have found him of whom Moses and the Prophets did write Iesus of Nazareth the sonne of Ioseph So my beloved we tell you of this Treasure and Pearl where in this Bible in our Sermons upon Gospel-texts and that the Word of the Gospel is the field where Christ and his grace is found appears further by these three Demonstrations 1. That is the true Treasure he is the true Jesus that the Word discovers as it contains him so he is found there if any say h â—â—t 24. 23 24 Loe here is Christ or there and holds him not forth in Scripture and as the Scripture describes him Beleeve him not saith Christ for there shall arise false Christs and false Prophets c. 2. When Christ and grace is lost to sense and feeling he is found in the Scripture-field again and no where else and where he is found at last he is found at first 3. Where the Gospel never was preached and the Scriptures concerning him never opened in that corner or quarter of the world Christ was never known and beleeved on i Rom. 10. 24. How shall they beleeve in him of whom they have not heard Where the Gospel comes there some or other doe finde him Thirdly The time when this treasure is found is Gods 3. When own time k Gal. 1. 15 16. When it pleased God saith Paul to reveal his Sonne in me So when it pleaseth God to call a sinner from his wanderings and fancies of finding pearls of happinesse elswhere when is that you will say still 1. Sometimes when the soul is in a full careerâ— of sinning against Christ as Paul was called and he found the Treasure when he did ignorantly persecute all those that had found it 2. Sometimes when men are farre off from such a treasure or happy tidings and their mindes imployed only about worldly matters as Matthew at the receit of custome Chap. 9. 9. 3. Sometimes When a man hath some common or curious thoughts of seeing and knowing Christ Zaccheus but carnal in such thoughts yet carnally-curious and solicitous see he must Christs out-side or shadow as he passeth by and then is he caught l Luk. 19. 5 6. Make haste and come down saith Christ for to day I must abide at thy house c. 4. Sometimes when men hear the Word but with a common carnally-curious ear so some at Athens m Act. 17. 19. with 34. May we know what this new Doctrine whereof thou speakest is yet afterward certain clave unto Paul and beleeved that new Doctrine Various is the Lord in his cals for manner and time it is enough that he takes his own way and time to present Christ to the â—oul and to prevent the soul with light enough to finde him Reason Generall Why some finde Christ others not Fourthly Why The main reason why some finde Christ not others a man a merchant or two not many but here and there one is Gods free-love and favour to give the clear light and eye of faith for discovery of Christ the treasure and of a treasure in Christ a lively apprehension to fasten upon Christ â—s and when he is set forth in the promises it is the gift of Gods speciall love Ephes 2. 8. Which is a preventing love two waies 1. As it is everlasting in and from his free choice of such a soul I have loved thee with an everlasting love therefore have I drawn thee Jer. 31. 3. or I have extended loving kindenesse unto thee And as Gods temporall prevention comes from this eternall prevention n Rom. 9. 20. I am found of those that sought me not I was made manifest to those that asked not after me so 2. Gods prevention before and in time is the cause of mans invention or finding they so many and no more as were ordained to eternal life beleeved Act. 13. 48. And therefore Tit. 1. 1. saving faith which findeth Christ is called The faith of Gods elect And o Joh. 6. 37. all that God giveth
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
effects of finding Christ by faith doe follow and the fourth in order is from the first of the general effects here mentioned Hiding Which when a man hath found he hideth Some as I told you in the breaking up of the true and full sense of the Parables think it respects only the elegancy of the Parable and is not necessarily to be applied to any part of the mystery hidden or illustrated in these Parables For the meer necessity I will not plead and I remember Calvins rule we must not weigh every scruple Non semper singula per se in in parabolis consideranda sunt Cal. in a Parable by it self I desire to observe it here and elsewhere and not take the words as they sound But the reason why that most learned Interpreter as Beza every where stileth him 〈…〉 Exposition upon or observation from this passage 〈…〉 was as we may pace tanti viri collect becaâ—â—â—â—t that time when he commented upon these words he had no other abscontion or hiding in his eye then a sinfull hiding or what is unsutable to such as are called by the Gospel who ought not as he saith truly to hide I adde so to hide the treasure found but to call others into the fellowship of it And keeping my self to the scope Quod autem abscondit non de invidia facit sed more servantis â—olentis perdere abscondit in corde Hien of the Parables I conceive as faith is the finding grace so there are gracious hidings or hiding graces the effects of faith as humility hope c. Let him therefore who hath heard remember and he that readeth let him understand and to that end look back to the Exposition of the words and I hope with the consent of the spirits of the Prophets we shall have warrant and encouragement to open â—nd apply that which followeth in order 4. Every true beleever having found Christ in a promise Doct. 4 doth in a gracious manner hide him and lay him up True bâ—leevers in a gracious manner hide Christ That is He doth humbly hopefully and with loving and high esteem resolve to keep safe and make sure of Christ and of all his riches and treasure Here are severall gracious acts as so many effects and characters of a true beleevers finding of Christ worthy our consideration in the opening whereof we shall clear and confirm the truth of the Doctrine 1. An act of humility the beleever doth neither simply 1. By humility conceal nor proudly boast of what he hath found but humbly entertains Christ and all that is Christs in the promises in the hidden man of his heart he hath many humble thoughts and meditations of what is discovered to him in the Gospel with the Prodigal a Luk. 15. ver 17. 11. he considereth that in his fathers house there is bread enough yea and with him also he addresseth himself to the throne of grace in all humble confessions Father I have sinned c. Thus the b Act. 1â— 18. Ephesians who had beleeved they came and confessed and shewed their deeds And what humble expressions finde we iâ—â—hat woman Luk. 7. There is one who had found Christ 〈…〉 vers ult she comes to the house where the Lord 〈…〉 sâ—te down to meat c Luk. 7. 37 38. she there upbraids not the Pharâ—â—â— that invited Christ or others with what they wanted and she had obtained but she stands at Christs feet not at his side as boldly 〈◊〉 with him behinde him not perâ—ly before him weeping not â—ondly laughing and began to wash his feet with tears o gracious hiding and did wipe them with the hairâ— of her head she doth not shew her self in proud dresses and addresses upon her beleeving but rather in the humblest posture vesture and gesture she demeans her self and takes revenge of her self for abuse of her hair in the former 〈◊〉 of it * No doubt she thought basely of her self and her hair 〈◊〉 Triall and triumph of faith p. 1â—6 So the woman of Canaan a Mat. 15. 27. Truth Lord she puts up the name of a dog and a despised Gentile so she be one of Christs dogs she câ—res not so she may but have crums and the meanest share in the Pearl and Treasure she is humbly contented The special Reasons hereof are two among other 1. Grace is free the treasure is free therefore in such who are partakers of it no room left for boasting or vain ostentation but cause of hiding a mans self and his grace also from being boasted of A borrowed garment as one * of high and Rutherf ibid. holy learning hinteth will make a wise man humble and he that by faith findes the garment of Christs imputed righteousnesse to cover his nakednesse being justified freely by Gods grace cannot but be humble to thinke that God should borrow his owne Sonnes Garments to cover and beautiâ—â—e yea beatifie make rich and happy his poor soul for ever 2. The more worth and excellency a beleever seeth in the Treasure the more the soul is humbled in it self When that blessed Apostle called to minde what he was before calling a persecutour of the Church of God e 1 Cor. 15. â— 20. and what now by the grace of God he is that he is no better no higher in his own thoughts what ever he did or laboured it was not he but the grace of God with him And when he is preaching and writing about the unsearchable riches of Christ at that instant he reckons himself f Ephes 3 8. Psal 8. Lesse then the least of all Saints When David looks upon Gods excellency in his works of Creation Providence Redemption especially by God-man What is man or the sonne of man that is the next part of the Song So when a poor creature findes and views again and again The rich treasure in Christ What am I that 's the next thought What am I Lord to be prevented with such love to have a share in such riches â— An act of hope There is an hiding of the treasure that 2. By hope way When a soul findes Christ in the promise by faith he doth hope fully hold the promise and reckons upon it he doth not despair that he shall never have it or make it his own but he lives in expectation to have the possession and good of it Fâ—ith is g Heb. 11. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence of things hoped for And as the Apostle h Rom. 8. 24. we are saved by hope the compleating of our salvation after by faith it is begun is laid up in hope But hope that is seen is not hope for what a man seeth why doth he hope for it But if we hope for that we see not then doe we with patience wait for it A Christians treasure you see is much hidden and laid up in hope hence Christ is called our hope * 1 Tim.
close in renewed resolutions never to part with it but to make it more his own by all means possible Use 1 Of trial 1. This hiding carriage of a beleeving soul will give certain evidence for or against men whether they have truly found the treasure of the Gospel yea or no Whether they have truly beleeved and apprehended Christ in the Gospel-promises to be discovered as theirs and for them and their salvation First It will make against all those who say they beleeve the Gospel and have found c. but 1. are never the more humble nay they are proud of their knowledge and look who should extoll and commend them for it if none will they can make a shift with the Pharisee to commend themselves they thank God they are not so and so bad as the Minister and others would make them And so proud are many upon profession of faith that they will not be admonished must not be reproved need not be humbled need no more repentance after they have tasted of the promise and the sweetnesse of mercy held out to sinners this is an ill sign I Pride of opinion pride of parts and gifts and priviledges with Gods people doe usually follow a misapprehension of Christ and mis-application of the promises 2. If upon apprehension of Christ and Gospel-promises the soul fals into a despondency and a kinde of despair ever to have it made sure unto it's self if there be no hope there is certainly no faith As hope before faith is a presumptuous carriage of a mans spirit so despairing after faith is an odde and crosse evidence a contradiction indeed unto the Gospel and all Gospel-beleeving 3. If no love be stirring and working towards Christ what faith or finding of Christ is there in that heart Now God knows many talk and dream of faith but the love of Christ and his Word is not in them 4. If men beleeve as they thinke and yet have as mean and undervaluing thoughts of Christ as ever and prize the Gospel at as low a rate as ever they can see no beauty in Christ nor excellency in the treasure and pearl not they I wonder how they can see their faith and themselves beleevers men of God cannot God himself doth not 5. If such be loose and slippery in their purposes of making out for Christ where is thy faith There is no faith in that heart where there is not a desire of more no finding of Christ where you are not resolved to buy and get him in for your own more certainly and comfortably then at the first Secondly On the contrary by the light of this truth as the Spirit of God assisteth evidence may be given in for thee who art a true beleever If 1. Upon beleeving sense of thy unworthinesse doth not weaken thy confidence but thy apprehensions of Christ as discovered for thee doth more abase and humble thy soul and melt and break thy heart and when thou fallest a beleeving thou fallest a mourning for sin and confessing of thy sins and thy faith is hidden and drencht in tears oh blessed art thou c. 2. This evidenceth for thee that thy hopes are bred and built upon Gospel-apprehensions that though the things promised appear not to sense yet they are certainly and partiently waited for 3. This also that a first-love comes forth from and with a first-faith and Christ is entertain'd and welcom'd in the heart by the one as by the other so as thou canst say with Peter Lord thou knowest that I love thee 4. If thou carriest in thy bosome those high thoughts of Christ and his grace daily which the world knows not of and are strangers unto till it come to the trial and then it shall and doth appear what a price thou setst upon him whom thou hast found that nothing nothing shall be thought too dear or costly for him 5. If thou art firm and setled in resolutions to keep what thou knowest and beleevest and to give diligence to know and beleeve further and to have more discoveries and assurances of all Christs wealth and worth as thine and for thy salvation In a word by the secret workings of humility and hope of love and high esteem of Christ and holy purposes to make sure of Christ thou maist by the fortifying evidence of the Spirit shining upon his own graces know the secret workings of faith in and after this hidden and secret treasure which no man knoweth saving he that findes and hideth it Use 2 Of caution For Caution and Counsell to all true beleevers 1. Beware of a bad hiding of Christ while you take care to expresse your faith in this humble hopefull loving and wise way of hiding him take heed of smoothering or concealing what God hath discovered to you of Christ and his promises and free-grace for so you may dishonour God and wrong your soul and quench and hinder that good in others which you are bound to seek when you have found the treasure when the Disciples a Joh. 1 41 43 45. had found Christ they went and told it one another when the woman of Samaria b Joh. 4. 28 29. had found Christ she went and told it her neighbours when Zacheus c Luk. 19. 8. had found Christ he stood forth in the profession of his faith and repentance and in the proof of that profession when Paul d Act. 9. 20. had found Christ he went and preached him to others as he was called to it so let every one as he hath been prevented by grace prevent others and tell them what God hath taught him but in thy knowledge or discovery of Christ 2. Beware of boasting in thy self or of being lifted up in desires of thy own glory or worth beware of a proud profession or of proud exceptions against Christ take heed when Christs worth is discovered to thee thou dost not look out for worth in thy self to apply the promises as too many weak souls doe and will not dare not beleeve because of unworthinesse they are not rich enough to buy the pearl nor good enough to purchasers of the treasure what pride is here under a beggars coat Cherish thou shouldst all mean and low thoughts of thy self the more freely God doth manifest his grace unto thee but attribute all the worth to the treasure there is worth enough in that thou shalt need none of thy own God requires it not 3. Beware of entertaining doubts and questions whether you may have Christ after you have found him Wherefore did God discover him was it not that you should beleeve and beleeve yet further in his name upon new discoveries Let not the subtle serpent and the deceitfull heart together cherish a subtle-humble-pride in questioning and complaining to weaken thy hopes of obtaining that which is revealed in the promise to thee 4. Beware of losing your first-love of the Gospel and your first esteem of this Treasure and Pearl with
sure hopes cannot but be men of great joyes and this treasure and pearl bringing so much in hand at present and reaching forth so much in hopes for the future as we heard in the first Doctrine gives out withall no little ground of joy and rejoycing to a Christians heart Obj. But he hid his treasure and that partly as was opened in the 4. Doctrine under mourning and tears How comes he to rejoyce withall Answ 1. The Gospel-treasure is a secret and the finding of it by faith and hiding of it by repentance humility c. are secrets to the world and so is joy The heart knoweth his own bitternesse and a stranger doth not intermeddle with his joy q Prov. 14 10. If he seeth the outward expression he knoweth not the inward impression 2. A beleevers tears are tears of joy or the seed of joy Light is sowen for the righteous r Psal 97. 11. in tears and troubles and joy for the upright in heart 3. Hiding of the treasure under humble tears was not all the hiding we spake of there is as we heard an hiding of hope and there is joy hidden under hope We rejoyce in hope of the glory of God Å¿ Rom. 5. 2. and there is a hiding of love and joy is hidden with love Whom having not seen ye love ye rejoyce c. t 1 Pet. 1. 8. Which in the Use may serve Use 1 Of reproof 1. To reprove those that bring an evil report upon Christ and Gospel-grace that no sooner think some and others speak it out shall a man be converted but farewell joy you must bid adieu to all mirth and chearfulnes and entertain nothing but mopish melancholy and dumpish sadnes which is a clamour both false and impossible 1. False for you hear if you will beleeve what you hear from Christs mouth he is a joyfull man that findes the treasure Finding the treasure of the Kingdome he findes that joy and sweetnes as he never felt or had experience of before Oh the sweet taste of every promise and delicious dainties that he daily doth or may feed upon at the Gospel feast 2. Impossible for the faculties of the soul doe act and put forth according to their represented object Now a Treasure and Pearl is the object a present good and a future good as sure as present And where there is an apprehension of a present good yea and a hopefull assured future good there is and cannot but be joy and the greater that good the greater that joy the higher and richer that good the higher and richer that joy Now here is the summum bonum the chiefest good and it cannot but produce in the heart a summum gaudium the chiefest joy and it being bonum aeternum an eternall good here is gaudium aeternum Everlasting joy upon their heads u Isa 35. 10. The Kingdome of God consisteth in it Rom. 14. 17. 't is true the poor sinner upon his finding of Christ bids farewell to joy in sinne but that proceeds from this true and greater joy which banisheth and puts out the false appearances of sinfull joyes of which in the next point Let none therefore belie the Scripture and blaspheme or speak evil of Christ and his grace or of a true Christians estate What though the beleevers joy makes not such a noise as the carnall mans in the ears of the world A fire of thorns will make a louder noise and crackling then a fire of the best wood and carnall mirth will sooner be heard of then spirituall joy which is better apprehended in the heart then outwardly exprest when the countenance is sober and humble doth it follow he is melancholy and sullen Alas poor blinde worldlings who cannot judge of looâ—s and colours much lesse of hearts and the frame of a beleevers heart especially which so far as it is beleeving it is chearfull c. Use 2 Of Examination For triall it is an evidence against such as say they have faith and have found Christ and yet never took any pleasure in him in thoughts or speeches of him rather are ever and anon excepting against those who rejoyce in him such murmuring and grumbling at the Gospel pearl is an evident note of unbelief Behold this pearl is trâ—mpled upon by Swinish Gadarens and it puts a poor rich worldling into a fit of melancholy That poor young man rich enough in the world Matth. 19. When he is offered treasure in heaven be a sad at that saying if he cannot have it upon better terms then were propounded had the Word taken place in his heart as it did in Zacheus he had presently rejoyced and not gone away sorrowfull but where Christ is not beleeved on he is not rejoyced in and upon this very reason because Christ comes to take away the pleasures of sinne that last but for a season although he would give eternall pleasures in exchange the heart will neither rejoyce nor beleeve in him Ob. But there are those who beleeve but for a time and yet rejoyce as the stony ground Mat. 13. 20. Answ Such a faith such a joy God will go on with carnall men as farre as they will go with him where faith is temporary there joy will be a flash and â—way it continueth not when triall cometh no more than their faith nor doth that joy ever produce right self-deniall of which anon 2. On the contrary Hast truly beleeved Thou dost and will joy in the Lord in whom thou hast beleeved Hast found the first discovery of Christ to bring in some sweetnesse the second more c. 'T is a true issue of a right-bred faith 〈◊〉 you may know it to be so through the assisting light of 〈◊〉 Spirit by this 1. It is pure joy meerly arising from 〈◊〉 sight of the treasure 2. It will hold out in triall and tentation And though joy be but an accessory grace it comes and goes ebbs and flows yet it radically continueth of â—â—ideth in the root and cause of it and all objects of faith are objects of joy what feeds the one will cherish the 〈◊〉 and if thou findest it so with thee happy thou Object But some poor soul will say I dare not deny but I have found the pearl yet cannot rejoyce Answ 1. Is it not thy desire and dost not price a little joy in the Lord above all worldly joy 2. What is that which upholds thee against despair in some promise or Gospel-truth thou hast some secret joy â—r sin would presse thee down and swallow thee up with sorrow 3. Measures of joy will encrease upon beleeving study but to grow in faith and thou wilt encrease in joy Vse 3. Phil. 4. 4. For Exhortation to the true beleever Rejoyce in the Lord and again I say not I but the Apostle not the Apostle but the Lord himself rejoyce thou Christian that hast found the pearl and treasure rejoyce in thy treasure be glad and joyfull
another Gospel then that of justification by faith he speaks of the man and his miracles with a holy disdain He that ministreth c. q Gal. 3. 5. as not owning the man nor his gifts For his part he would have all common gifts to vale and stoop to the exalting and lifting up of the knowledge of Christ and him crucified 3. All his own righteousnesse which men have an opinion of and confidence in for their acceptation before God either as it lieth in outward conformity to the commands of first or second Table or in the inward frame of the heart by inherent qualifications before or after faith All these when God cals a man to beleeve in Christ alone for justification and life a true beleever finding this treasure in Christ renounceth and disclaimeth as any piece of his justifying righteousnesse before the Lord. St Paul was most eminent in this also Touching the righteousnesse of the Law he was blamelesse r Phil. 3. 6. before men and for his inward conscience he did not sin against the common light of it Å¿ Act. 23. 1. what he did against Christ he did it ignorantly t 1 Tim. 1. 13. And after his conversion he walked in his calling of the Ministery most innocently and uprightly and was not conscious to himself of base ends c. yet did he sell away and suffer the losse of all his Pharisaicall blamelesse life and renounced his innocent conscience yea and sanctified conversation and gracious frame of heart in the point of his justification I know nothing by my self yet am I not hereby justified u 1 Cor. 4. 4. I have suffered the losse of all and doe count them but dung that I may win Christ and be found in him not having on mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith x Phil. 3. 8 9. From which Scriptures you may observe he did not throw away his blamelesse civility but the Pharisaicall pride of it nor did he pack up his sanctification and send it beyond sea as a commodity he would in no case have any dealings with but in comparison of Christs inherent righteousnes imputed to him by faith to his sole and perfect justification he will own none of his own adherent moralities or inherent graces nor in the least confide therein or admit thereof as a co-partner with Christ c. The best frame of heart or life is but for evidence to a soul that he is justified not any ground of beleeving as in any piece of the cause why he is justified 4. All worldly comforts and advantages and creature-engagements they are likewise by consent put away sit loose from and as God cals parted with to instance 1. In worldly profits no sooner doth the Lord call Matthew not only to a Christian estate but to the Ministery of the Gospel but he riseth up from the receit of custome where he had sweet gains and comings in and followeth Christ a Mat. 9 9. No sooner doth Christ call Simon and Andrew his brother with this promise to make them fishers of men but straightway they forsook their nets and followed him b Mar. 1. 17 18 The like did James and John Mark 1. 16 20. Not that all who finde Christ must presently forsake their particular lawfull vocations and imploiments but when such a vocation and imploiment will be a distraction let and hinderance to Christianity and much more to the service and work of the Ministery then all such shackling profits and profitable imploiments are laid aside If Peter or any of the Apostles did afterwards goe a fishing upon the sea it was not as their particular calling but upon the by as we say and but occasionally Take another instance or two of parting with worldly advantages upon the finding of the Gospel-treasure Zacheus you know gave away half of his goods to the poor and if he had taken any thing from any man by false accusation he restored him four-fold c Luk. 19. 8. here is but half you will say of his estate but that half is freely offered and given before an explicite call And again a four-fold restitution of what was snatcht by forged cavillation if he had much plaid the Sycophant would take away a good share of the other half of his estate and for the remainder he that prevented the poor before they askt a part to give the half and those he had wronged to offer so fair and full a restitution was prepared to let goe all the rest of his estate when God called for it As the members of the prime Church at Jerusalem came up to this fale of worldly estates and profits in the very letter by the power of the Spirit d Act. 2. 44 45. 4 34 35. they gave as if others had interest and right in their goods with themselves and sold to that end that they might put the propriety out of their hands to the common stock for the Church it 's maintenance which upon such a speciall call and extraordinary occasion by the grace of self-deniall the true Christian merchant consents still unto and would bring into act 2. As for pleasures of the world and even lawfull recreations he sels them away also consents to none which prove a bait and a snare to sin and useth none but with an indifferent minde as the Apostle exhorteth e Cor. 7. 30. He rejoyceth as if he rejoyced not 3. As for honour credit favour this also with Moses f Heb. 11. 25 26. is lightly set by and the afflictions with Gods people and the reproach of Christ esteemed and chosen before it When both these Christs favour and the worlds Gods honour and esteem with the creature cannot actually be held together the later is both actually and affectionately forsaken and the former cleaved unto 4. As for relative engagements to friends parents children wives husbands kinred house and family these are set by and not known in Christs cause yea there is a kinde of comparative hatred of them in respect of the Pearl and Treasure 'T is remarkable that when John and Iames were called by Christ to follow him and to take up a new profession They left their father Zebedee in the ship with the hired servants g Mar. 1. 20. Yea Paul though of the stock of Israel and of the tribe of Benjamin h Phil. 3. 5. yet forsakes his kinred and fathers tribe and family where they forsook Christ and the Gospel Eminent is the story of that noble Marquesse of France Galeacius Caracciolus who did dis-engage himself from estate friends wife children and all for the Gospel sake and how many such self-denying Merchants some of them noble and great have we among the Martyrs In the Martyrology i M. Fox vol. 2. p. 178. there is mention of one Galeazius Trecius who was bound to a
there is something before our eye the mist of sin that we cannot see the Sun-beams of assurance 3. Although these Sun-beams can and will dispell these mists yet God hath not promised to let them break forth but as the heart breaketh for and from iniquity 4. Let there be diligent circumspection and watchfulnesse against creature ensnarements baits and traps of profits pleasures honours interests and relations here below these are no part of the Gospel-treasure or Pearl Keep up and maintain a weaned affection from the creature Let them that 1 Cor. 7. 29 30 31. have wives be as though they had none and they that weep for the losse of wife husband childe estate friend be as though they wept not and they that rejoyce in any earthly comfort as though they rejoyced not and they that buy any thing but the Gospel-treasure and pearl as though they possessed not And they that use this world as not abusing it to hinder them of the enjoyments of the world to come If ye be risen with Christ by the faith of the operation of God Set your affection Col 3. 1 2. on things above not on things on the earth 5. Let there be diligence in all acts of grace or in the actings of every grace and in all good works which are the 2 Pâ—t 1. 5 c. fruits of faith and fore-runners of glory The more acts and actings of every grace the more fruitfulnesse and the more fruitfulnesse the more evidence And he that wanteth these things through carelessenesse is blinde and cannot see afarre off so farre as heaven nay saith the Apostle He hath 〈◊〉 9. forgotten that he was purged from his old sins he hath lost his old evidences of a share in Gospel-treasure and he that is not assured for what is past and present cannot in that condition be assured for the future But if you give diligence to hold fast what you have already Revel 3. 3 11. and to know your calling and election for what is past and present you shall be sure for the future in the same endeavours never vers 10. to fall nor lose what you have and hope for but heaven stands open for you an abundant entrance shall be ministred unto you into the everlasting kingdome of our Lord and Saviour vers 11. Jesus Christ no bar nor obstacle nor cloud in your way 6. Let there be diligence in heart-examination and hearty trial and that in and about these three things 1. What you have of Christ whereto you have attained 2. What you have sold and are yet to sell of self and creature 3. What you are yet to buy what cost to lay out for more assurance evidence and peace Secondly Shew your diligence as well as use it The word there in Heb. 6. 11. is emphatical display your banner your colours let your diligence be such as may break out and manifest it self and according to the metaphor in the Text Doe as buyers goe to the owner goe to the Market 1. Goe to the owner own the owner of the field treasure and pearl professedly the Lord Jesus Christ the great Jeweller and Master of the Jewel-house in heaven who dealeth who selleth for himself and his Father too Stand forth as Zacheus did take him into your Families speak act for him 2. Goe to the mart and market of ordinances private publike Your most common markets for buying more of the treasure and pearl will be praier the Word Sacraments converse and traffique with the Saints those that are known merchants experimentall Christians Begging of assurance is good buying with God and of him so you be fervent and instant in it Hearing reading and other exercises of the Word will deliver over more knowledge and power of Christ The Sacraments for beleevers and their seed will to them and to such I now speak minister strong evidence and consolation the immutable things of God his counsel and oath are there See Heb. 6. 17 18. and experimental Saints will tell you they never repented of their bargain God never falsified his oath or promise with them Frequent forsake not your assemblings together as the manner of some too many Christians now adaies is I shall leave with you some quickning spurs to diligence after more assurance of Christ and so winde up my work for this Quickning spurs to Christian diligence time and text 1. You may make your eyes your chapmen you have found a treasure a pearl you have seen it choice and precious you have joyed in it as being well worth all the price that is called for with the eye of faith you found it and with that in the acts and operations of it you may buy in all the possession O stir up the gift that is in you 2. You have to deal with a faithfull God who will not cannot deceive with a mercifull and bountifull God who if you seek his Kingdom and righteousnesse will cast in brown paper and thred all outward necessaries and when ever these things shall be taken from you or you from them you shall have your stock entire your treasure sure 3. The more cost you lay out the more you will buy The more you deny lose of self sinne creature and life for Christ the more you will gain of him and from him It is incredible but to those to whom it is experimentall what comings in they have who are selling and selling every day and in full trading They who doe honestly but turn the peny make a shift to live but great merchants are enriched to thousands and ten thousands of pounds Nothing venture 't is most true here nothing have and yet in a true sense I may say you that are selling all with the greatest diligence you venture but just nothing you have and shall have all for it 4. Consider 't is no adventure beyond sea though above sea but a sure exchange and a certain return between heaven and earth when you first found the Gospel-treasure in the field of promises it may be you ventured upon the promise as upon ice but I have told you often and now tell you it again there is good and sure footing and no slippery ground in a promise of Jesus Christ 't is sure to all the seed And now is your salvation neerer and to every Christian merchant who holds on his commerce with heaven surer then when you first beleeved Rom. 4. 16. 13. 11. 5. Diligence is as commendable as gainfull slothfulnesse and selfishnesse shamefull Seest thou a man diligent in his businesse saith Solomon he shall stand before Kings he shall not stand before mean men If diligence raiseth a man to assured preferment amongst men what honour what entertainment preferment shall the diligent Christian have with God Doth he not shall he not stand before the King of heaven the King of Kings be known as his favourite have more testimonies of his love whereas on the contrary what