the application and that by gift of all other good things from the gift of Redemption and of the Redeemer himself Rom. 8. 32. 3. That of Christs satisfaction for all men and obtaining the pardon of all sinnes against the Covenant of works for all them and his satisfaction for and pardon of the sinnes against the Covenant of Grace only for the elect whereas all men originally and actually hanging upon a Covenant of works for life and yet continually breaking that Covenant are actually in all ages and in this present age as in the Apostles age under the curse Gal. 3. 10. And they who have any sin forgiven have all sins forgiven them Col. 2. 13. Zach. 13. 1. which are the elect only Christs peculiar people Mat. 1. 21. Tit. 2 14. 4. That of the Gospel and of the promise of life the former being as our new teacher said * After his Lecture to a brother of ours for all the promise of life for believers only Whereas at the first dawning of the Gospel the promise of life and immortality comes to light 2 Tim. 1. 10. whoever have the Gospel preached to them that they might believe have the promise of life also preached to them that they might believe and before a man doth believe he hath no more interest in the Gospel or in Christs death then in the promise of life Joh. 3. ult 5. It makes Christs death not at all the execution of Gods election or if at all but of a conditionall election producing but a conditionall Redemption for all not absolute for any hence 6. It frames Gods intention after mans fancy and Christs love to be no more to Peter then to Iudas as some have confest it 7. It imagines the grace of God to be for all or none and Christs death to be for none certainly but contingently 8. It shuts out Infants from any benefit by Christs death but what say they is common to Reprobates as freedome from originall sinne bodily life and Resurrection The first we deny that any Reprobate hath or shall have As for present life and future Resurrection if Infants have no more advantage by Christs death then have they not so much either as a benefit or not as by his death if they have more why do the Assertours of such grace deny them the seal thereof in Baptisme 9. It leads to other errours as pernitious and pestilent I 'le instance in three 1. That of free will for Christs death for all obtains but of God by their Doctrine a possibility that men may be saved converted c. If they will and that will left in their common Nature is Grace Gospel-grace they must make it or they make nothing of it a Gospel-will let it be then contributing to mans conversion what just nothing saith the Scripture Ioh. 5. 40. 6. 44. All say they in effect for let all operations of grace be put that may be put into the balance will must cast the scales and determine the case whether the man shall be converted or no saved or no. And what the vote of the will is in that case reade Psalm 81. 11 12. Jeremy 44. 17. Oh slavish will as Luther call'd thee and Oh Legall will may I call thee continually in bondage What is the pride of that opinion which would exalt thee such a bond-slave above a promise above the Spirit above God and his decrees c 2. That of falling away from Grace for if Christ died for all and that to obtain remission of sinnes for all and a will for all to be converted then all men are not only fallen in the first Adam but are and shall fall in Christ the second Adam from a pardon'd state and a state of free-will and of free-grace in their sense who are not elected yea but when the Scripture a Luk. 1. 77. Joh. 6. 44 45. attributeth remission of sinnes and a will to be regenerate or a will set at liberty for the receiving and acting of grace onely to the Elect such falling away from such grace is an imputation by Arminian Doctrine cast upon the Elect of God such Doctrine and Doctours therefore to be abandoned 3. That which issueth from both the former deniall of the Spirits efficacy first and last They that teach Christ died for all doe grant he gives his Spirit but to some here they plainly separate Christs death and the Spirit of his death and when the Spirit is given hee workes but at the courtesie of the will how farre and how long it willeth and pleaseth Can that Doctrine be for Christs honour that tends to the dishonour of his Spirit 10. And lastly It engenders unto that conceit That the damned may in time be saved b As since these Sermons were preached I have met with a Pamphlet not worthy confutation entituled Divins Light per antiphrasin it should be diabolicall darknesse manifesting it should be smoking out of the bottomlesse pit the love of God unto the whole world and to his Church wherein six times at least that place in Zach. 9. 11. As for thee also by the bloud of thy Covenant I have sent forth thy prisoners out of the pit wherein there is no water is applied beyond some of the old Doctours expolitions to Limbus patrum or of Bellarmines to Purgatory a part of hell as he dreams even to the deepest place of the damned men and devils too who shall saith the namelesse notelesse Authour by vertue of the Covenant of Generall Redemption be delivered from thence and rewarded too for all their torments and losses in grace and glory Much Atheisme and blasphemy there is in such an hereticall assertion and this contradiction in adjecto that eternity of hell-tormenting fire as is expresly threatned Math. 25 ult Mark 9 45. shall have an end doth alone call aloud to have that Pamphlet condemned to and consumed in some Cheap-side or kitchin fire or if not so yet as Arminius and Vorstius dreamed it promiseth Levamen aliquod some easement and mitigation of their pains for ever in hell I should now proceed to the true Exposition pertinent Observations and Applications of the Text but there lieth a rub and remora or two in my way which I shall endeavour to remove viz. Quest May not the former Exposition stand in some founder sense then that of this Seducer viz. Although Christ did not redeem all mens souls yet he did buy the world of creatures for the common good of all men Answ 1. Suppose he did buy the world of creatures for the common good of all men yet it is not the scope of the Parables or either of them in the Text to affirm or illustrate any such matter 2. Our late Expositour took not the Field for the structure and store of other creatures but for the whole bulk of mankinde and every singular man and woman and mothers childe as we say 3. Grant that he or any man should draw the
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-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.
Christ The o 1 Cor. 2. 14. naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not capable of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is he able to know the things of the Gospel and of the Spirit because as the Apostle saith They are spiritually discerned 2. Not commonly known or but known of a few in every age that are Gods elect at what time God makes out the discovery in the Gospel insomuch as the Prophet admireth their paucity and complaineth of their slender company p Isa 53. 1. Lord who hath beleeved our report and to whom is the arm of the Lord revealed 3. Never known of reprobates Gospel-treasure is ever hid to them though Apostles open and unfold it q 2 Cor. 4. 3. If grant it our Gospel be hid it is hid to them that are lost 4. Known of the elect Preachers and beleevers but r 1 Cor. 13 9. in part though their knowledge is a growing knowledge yet as something is more made known something is ever hidden 5. Known but in a * 1 Cor. 2. 7. 1 Cor 13. 12. mystery while here and through a Glasse and in a Riddle in comparison of what shall be seen face to face and understood plainly as speech is when it is uttered in proper and plain expressions Then shall the riches of Christ be told over cast and summed up and we shall know the perfect value that it amounts unto but here while we preach and you hear of this riches all is Å¿ Ephes 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsearchable beyond the search and reach of all humane learning naturall wit or spirituall understanding to trace or finde out Christ and Gospel-treasure is hid in the Scripture-field or 2 Where hid in that part of the Word which is called the Gospel or the Covenant of grace and the many great and precious promises which are as a field 1. For the large and spatious ground the Gospel t Tit. 1. 2 3. 2 Pet. 1. 4. promises are capacious and carty in the womb of them all the excellency and worth of Christ all the precious pardons and graces all the hopes comforts and assurances of a Christians heaven upon earth and in heaven 2. For the limiting hedge and boundary the promises were first made to Christ and all of them are Gal. 3. 16. 2 Cor. 1. 20. yea and Amen in him to them that are Christs and are in Christ Christ and all his grace is wrapt up in promises a promise cannot be had without Christ nor Christ out of a promise Now Christ and all his worth is hid in the Gospel-promises in a two-fold consideration 1. Till they be opened therefore x Luk. 24. 27. the Lord began at Moses and all the Prophets and expounded to the two Disciples in all the Scriptures the things concerning himself And the Apostle y Rom. 16. 25 26. tels the Romans and us that mystery was kept secret in the Scriptures of the Prophets which now by the preaching of Jesus Christ is made manifest for the obedience of faith 2. Till our understandings be opened which our Lord z Luk. 14. 45 46. did for the Disciples many of them together Then opened he their understandings saith the Text that they might understand the Scriptures The Scriptures about Christ may be opened long enough and clear enough and yet he lieth there unseen till mens eyes be opened and cleared but there he is and precious is that field of Scripture-promises which hideth and holdeth such a treasure Let this Doctrine of the full Treasure and fair Pearl of rich price hid and wrapt up in full and precious promises 1 Use of instruction and conviction serve for the full conviction of those who question the fulnesse of Christ and Gospel-grace or when they are told of it prize it not and slight the Word and Ministery where it is to be found Three sorts are here to be informed and convinced about the weaknesse of their judgements and affections and oÌ„ that they might be cured as discovered First Such who doubt of the all-sufficiency of Christ and Gospel-grace for their poorsouls they acknowledge not nay they see not enough in that which is preached and offered to them for their justification and pardon or for their sanctification and qualification for heaven Now what is that you have heard of in these Parables was it not of a treasure and a treasure that hath all the fulnesse of God and of his Spirit above measure in him and is not here enough for thee and the filling up of thy empty soul 1. In the want of a justifying righteousnesse to take off thy guilt and fears of death be convinced there is more righteousnesse in one Lord Jesus Christ then guilt in all the sinfull sons of Adam if thou hadst sinned from Adam to this day above 5500. years sinning for length of time and besides the guilt of that first sinne hadst the guilt of the greatest sins upon thee that ever were committed and in every act of sin hadst come near the sin against the holy Ghost that sin excepted which yet thou art not fallen into there is fulnesse of righteousnesse and forgivenesse for thee or any sinner that doth or shall beleeve which cannot but overcome and break an heart full of unbelief for and from it were it seriously weighed and considered 2. In the want of sanctification and good frame of heart and life All treasures of wisdome holinesse strength are in this one Treasure to supply thy emptinesse and enrich thy poverty Yea there is that in Christ which will enable thee to sell all thou hast to buy himself the pearl and Gospel-treasure with Christ will put money in thy purse if thou wilt accept him and it to make sure of him for thine for he is the Authour and finisher of faith and of all that appertain to faith not beleeving therefore of Christs sufficiency will be inexcusable Secondly Such as do not prize this Gospel-treasure and Pearl of great price I beleeve let Arminians old and new â—eâ—ch what they will by a policy and stratagem of Satan to draw off mens eyes from looking upon Christ our treasure in this Text yet so brightly hath the light shined by the true Application of it unto Christ and his grace that even many a naturall conscience is enlightned and convinc't that it is meant of him as the treasure of treasures and the pearl of pearls but here now is the sin of these persons that their wils and affections are not carried after Christ nay something yet in their judgements is better then Christ for them and prefer'd before him in their fancies Is it not so with many here and every where As the a Rom. 1. Gentiles of old withheld the light of nature and truths of God in unrighteousnesse imprison'd and â—nother'd it and did not glorifie God according to the knowledge they had of him So the Gentiles or
Nations still differing but a little from Heathen in Gospel Baptisme and some Gospel light of Christ doe with-hold or forcibly imprison and enslave this light of the Gospel and truths of Christ in unrighteousnesse they smother and suppresse the knowledge of Christ from their Baptisme see and will not see see but are not affected at the sight of a Saviour and his riches and worth Now tell me let me put the Question to any rationall man enlightned what is it that you have and still do lay in the balance with Christ Is it a base lust or a carnal contentment Some profitable bargain in the world or pleasurable enjoyment of this earth Dare you say that Christ weigheth not down all the world Worth you see in Christ nothing but unworthinesse in sin no merit or worth in the creature why consider Christ is of more worth then all his benefits and graces conferred on us and yet any of his graces and spiritual benefits are of more worth as they have the love of God and the stamp of Christ upon them then all the world and all wordly accommodations not to be named the same day with the least of Christs graces much lesse to be weighed in the same balance with Christ himself On the great sin of those then who prefer their swinish lusts and carnal profits before this treasure and the brutishnes of those who prefer the trash on this worldly dunghill before a Pearl this Pearl of great price Thirdly Such as seem to make some account of Christ and grace but the Gospel and Gospel-ministery and the field of promises they esteem not either there are promises enough or rather there are too many for them they are cloâ—ed with them and with the preaching of them Nay the old Gospel the b Revel 14 6. everlasting Gospel preached and to be preached to all Nations kindreds tongues and languages at and upon Antichrists ruinous down-fall a part whereof is Gods free election but of some Christs Redemption but of some Gods Covenant with beleevers and their seed c. this will not down with many young and old professours and hearers of the Word I have thought of some reasons hereof all rotten and corrupt in the mindes of those who are swaied by them 1. Some have lately hearkned after new-teachers of a new Gospel of universall Redemption and Remission of sins for all men so farre as they have sinned against a Covenant of works Now as for faith men hope they have heard enough and beleeved enough already they shall need to hear no more but what will nourish them up in assurance of a pardon before they have any faith at all 2. Others they place all the Gospel in a new baptizing and make that act or work of baptisme the foundation of all their hopes and comforts and therefore desire but to hear more of that and they need no more Gospel 3. Some rest in the bare name of Christ and notion of a Treasure and noise of a Pearl it founds sweetly in their ears and pleaseth their fancies very much but mean while are carelesse whether they finde and possesse it for their own or no. 4. Others have been wont to make the Lords Supper only in their bodily attendance upon it their Treasure and Feast not Christ himself and because they cannot have that Sacrament they slight the Word and will not attend upon it with their wonted diligence it may be on the Lords-day they will afford their presence all or part of the day but on the week-daies they will not hear at all or will sooner hear a c Joh. 10. 10. stranger and a thief who cometh not but for to steal and to kill and to destroy then their constant Teachers who would as Pastours and faithfull Shepherds fold them in and feed them with knowledge and understanding Now woe be to such strangers as scatter sheep from the right fold and to such blind guides as lead people from the Word the diligent hearing and the right understanding of it and woe be to such blinde people who are led and carried from this Gospel field and Ministery where Gospel-treasure is hid and to be found Accursed be that Doctrine or way or person which carrieth you off from Christ and the Gospel of your salvation to any other Gospel which takes all mankinde into Covenant and yet shuts out little Infants from any one promise of grace as if they were no part of mankinde or are farre from having any part in Christ till they actually beleeve that is in the Arminian sense till they act some of their own power and till free-will doth it's part and determines all the controversies of the parties salvation The Lord strike home some arrows of conviction to the very heart of Christ our Kings enemies that people may fall under the power of his Word and all high thoughts against free grace indeed may be captivated and brought into the obedience of Christ Vse 2. This should exhort and provoke us to severall 2 Use of Exhortation duties First Beleeve we this fulnesse of Christ and Gospel-grace and beleeve in it 1. Beleeve there is such a Treasure though you have not experimentally found it The Report hereof must be bleeved or the arm of God will not be revealed to bring you in to the Treasure or the Treasure to you Consider who said The kingdome of heaven is like unto a treasure a pearl c. The Truth it self Jesus Christ who sent Paul and others according to his Gospel to preach among us Gentiles The unsearchable riches of this Treasure 2. Beleeve in it No earthly treasure is to be rested upon but this is a Treasure that you may lay your life upon your faith upon and trust unto it for all-sufficient supplies to make you happy for ever And if such riches encrease you may and must set your heart upon them Secondly Esteem we this Treasure and Pearl at it's full rate and value A Treasure it is a Kings Treasure the Kingdoms treasure an heavenly treasure an hidden treasure made up in a Pearl one Pearl all which call for our high estimation and account of it 1. As 't is a Treasure who doth not prize a treasure wherein there is abundance Joseph's abundance drew his brethren highly to prize him whom before they had slighted Solomons treasures of wisdom as of riches raised his fame in all parts brought over the Queen of Sheba to see and admire till she had no more spirit in her Behold a greater then Solomon is here to be valued for his wisdome and wealth above ten thousand Solomons 2. Here is the Kings treasure a Kings treasure is and it is fit it should be greater then that of any particular Subject and the treasure of the King of Kings to whom all earthly Kings must vale and stoop and should willingly swear homage and subjection must needs be infinitely above the wealth of any of his Subjects though they be
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
of diligence obtaineth what he seeketh for the Treasure the Pearl Christ and Gospel-grace he gets sure hold of it and surer hopes of the enjoyment of it in a graduall way or by certain degrees now some assurance anon more Matth. 19. 29. Every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive a hundred fold of heavenly assurance and shall inherit what he is assured of everlasting life Heb. 6. 12. with 10. and 11. v. They that laboured with faith and patience inherit the promises and such as are followers of them in the same diligence come to the same full assurance of hope that they shall have the same inheritance 3. When the field treasure and pearl is bought there is a knowledge of the mans and merchants propriety and title to be good having bought it in a legall way So the self-denying diligent Christian obtaining in a Gospel-way of assurance what he gives diligence for can say this is mine for I bought it upon such and such lawfull terms St Paul is able to say upon crucifying himself with Christ Gal. 2. 20. and denying a life in himself for the life of Christ in him that Christ loved him and gave himself for him 4. What is lawfully bought may be and is lawfully held kept and for ever possest against all the cheats and challenges of others So the Christian merchant hath by this his self-denying diligence such a strong and firm title given him that none shall cheat him or deprive him of it Thus the holy Ghost exhorteth Revel 3. 11. Hold that fast which thou hast that no man take thy crown and thus he assureth 1 Pet. 1 3. and 5. They that are begotten to a lively hope are kept by the power of God through faith unto salvation and vers 4. The inheritance is reserved in heaven for them Secondly In respect of the Object what is bought the field and treasure in it the same with the Pearl you will have an illustration and evidence that self-denial brings in assurance 1. The field being bought which is the summe of all Gospel-promises set forth in Gospel-ministery and sealed up in Gospel-Sacraments all the treasure hid in that field is a mans own and by self-denying diligence made sure to him Having the promises he is so farre sure of what is promised as he is sure the promises are his Heb. 11. 33. through faith in sufferings they obtained promises that is in some good accomplishment And 2 Pet. 1. 4. By great and precious promises participation of the divine nature comes in and all things ver 3. that pertain to life and godlinesse And 2 Cor. 1. 20. all the promises yea and amen in Christ we are established and sealed by the spirit given as an earnest of that which is behinde ver 22. Nothing is more clear in Scripture then this that a beleeving self-denying Christian is in Covenant with God and in constant dealings and transactions between heaven and his soul who taking all upon Gods Word of promise he hath all made sure to him upon Gods Word and seal 2. The Treasure and Pearl being bought with the field as what the man and merchant buyeth he makes use of so the Christian hath the use of that grace made over to him in the promise and by the use of it he comes to be more sure of it and hath further evidence of Christ as his by the experience of the workings of God upon his soul according to promise hence after much self-denial and sufferings he comes with Paul Rom. 5. 3 4 5. to glory in tribulation knowing and finding that tribulation worketh patience and patience more experience and experience still more hope and hope maketh not ashamed because the love of God is shed abroad in the heart c. Assurance at last comes to be a great part of the treasure and pearl And the Christian buying all of Christ as he sold all of himself he must needs have all Which yet will further be confirmed by these Demonstrations Proved 1 That it is so First That it is so 1. That which cleareth a mans right assures it amongst men by the confession and experience of all so that which cleareth the right of a Christian to Christ doth assure his right unto him Now this self denial and diligence therein cleares his right Matth. 5. 3. Poverty of spirit is a clear evidence of a blessed state and of our right to the Kingdome of heaven and so to all the treasure in it and being such an evidence it is a means of great assurance 2. Additions of grace to grace in their diligent acts and exercises bring forth assurance as is plain 2 Pet. 1. from ver 5. to 10. Now self-denying acts bring on these additions and steps of grace when a Christian comes off to soul-emptyings he hath the more fillings from God Luk. 1. 53. He hath filled the hungry with good things when the rich he sends empty away He that laboureth to see himself and all he doth to be a Cypher Christ will be to him a figure and the more such Cyphers we make the more will be our value and treasure when Christ puts to himself as our figure as to three Cyphers prefix but a figure of one and 't is one thousand to four 't is ten thousand to five 't is a hundred thousand He that shall more annihilate himself shall finde more the creatures all in Christ Christs all in him for him to him If we be Sceletons he will put flesh and substance upon us when naked he will clothe us when blinde he will give eye-salve when poor he will put money in our purse very good gold tried in the fire and stampt with his own image and superscription Secondly Why it must needs be so 2. Why so Reason 1 1. God is most free and bountifull intending all the Kingdome and treasure of it of free gift to bestow it and assure it upon those who labour to be emptied of themselves and are most willing to take all of free-gift Buying according Emere quod nunc est merâ—â—ri antiqui accipiebant pro sumere Fest de verb. signif to an old acception of the Word in the Latine Authours is nothing else but receiving and diligent self-denial doth but make the heart capacious to receive the glorious fillings of heaven and if the Christian Merchant be free and bountifull to part with all God assuredly will be as free and infinitely more free and liberall to give him all again upon a blessed and glorious exchange of eternals for temporals Ioh. 12. 25 26. He that hateth his life in this world shall keep it unto life eternall And if any man serve me him will my Father honour 2. God is faithfull and just in his promises and dealings when men come up to his price to let them have what is worth their money that is to
and report I wish you were all of you as I hope most for the present I know not any one who joyns in visible publique Communion but are free of this leven Some in the Town are yet nibling at the bait which the Fisher brought near a twelve-moneth since whom I lookt upon as one of our common vagrants who scattereth vermine upon the bench or place where he nestleth for an hour or two and still I doe look upon this and other errours with every Sermon that broacheth them as very like to the river Nilus which after the over-flow leaveth a world of mud behinde that breeds nothing but venemous creatures Such muddy mindes had many after M. Oates his Sermon as it was imagined of free grace which have engendred to strange conceits of their Redeemer free-will falling away c. which makes me think some are very neer to falling indeed from that they have imagined to be in them and from the true doctrin of free-grace which we are sure is yet retained in this of many other publike Congregations My counsell and request further is that you do not only witnesse against errours and heresies but love the truth Beware of subtle spirituall pride keep close to fellowship help to reduce seduced ones follow peace with holines Beware of scattering opinions ungrounded jealousies make no needlesse and so sinfull separations Come in to your Brethren you that are wilfully or weakly at a distance you that do not hear us read us and recover your hearing you that hear redeem sometime for reading these poor Labours which I present to you Read and pray read and meditate You have here not only the substance but words for the most part as I preached them a few enlargements which I then pen'd not down are wanting you have in recompence thereof some enlargement added to our Answer of the Question about Christs purchase of common benefits for wicked men And all that which is inserted against Testardus his tenet of Christs dying for all to procure a present freedom from perishing for want of a satisfaction to justice which he shores up by his assertions of a generall intention Covenant Calling and Grace Which discourse I have made the more familiar for your Countrey-understandings and did insert it here the rather because since Oates his Sermon much noise there hath been in Town and Countrey of a Call that all men have by the creatures and that Nature is Grace c. Minde I beseech you what is practicall as what is controversall and if you that have been misled and blinded by others and of your selves have cooled and decaied recover any heat with light or if you that have been stedfast preserve what you have Let God have the glory let me have your prayers and I shall rejoyce that I have not run in vain Only shew the power of all in the purity and beauty of a Gospel-becomming conversation and I am for Jesus sake my Pearl and Treasure Yours to love and serve you in the Gospel John Stalham TO MY Christian Reader in generall More particularly To my Country-man Samuel Oates Christian Reader BE pleased to take notice that when I heard of this man my Countrey-man come with a resolution to sow his seed at the corner of a Corn-field in our Towne being jealous least it might prove as wilde as that which he had scattered up and down in other parts of Essex As God guided my thoughts I desired a faithfull brother to goe take his Sermon by Characters from his mouth which he did most faithfully And having read and compared these Notes with anothers also who wrote at that time and receiving certain intelligence what impressions were left upon the mindes of his hearers I had no rest in my spirit till having laid all other studies aside I had publikely examined and answered the materials of his two hours Discourse But never intended such sudden meditations for the Presse till prest hereunto by the desires of the stronger by the necessities of the weaker Christian and by the Adversaries provocations for half a year together who finding a resentment of the new Doctrine among silly women and weak-headed men gave out that ere long one that had never a hair on his face and it may be as little wit in his head or grace in his heart should come and confirm what M. Oates had delivered and confute my confutations And according to their threats and brags such an one or one like him skipt into the same Corn-field near a well acted his part did his best and his worst and vanisht This youngster stole in when we were not aware of him so as for want of a Notary we received but various reports of his worke such as I could neither make head nor foot of only I am certified he wanted no railing rhetorique against our Ministers who teach not Vniversall Redemption and a will in all to believe as Priests that have lost their light It seems he hath lived under some Prelaticall Ministers who affected that title and instilled some drops of Arminianisme into the Catechisme they taught him whereupon he imagineth all Orthodox and godly Ministers who had ever any thing to doe with Prelates were of the same judgement with our Innovatours but the Lord rebuke such Railers and stop the mouths of such Liers This was the last occasion given me to fall upon transcribing out of my Characters which to me is a tedious work what I had preached against Oates and having proceeded so farre as to the Vindication of the Parable from his corrupt glosse false collection and sutable application in that very juncture of time Testardus came to my hands an Authour who hath been extant these thirteen years that I never saw before whom I read as he desires of his Reader in his Epistle a capite ad calcem from the beginning to the end yea over and over again in straights of spirit and time And having all along sought to the Father of lights for more clear discoveries of truth and falshood I had as little rest in reference to Testardus as to Oates till I drew up the discourse upon his tenet of universall Redemption which is here inserted and affixed to that I had preached and wrote before about the same controversie The rather because I finde the Universalists of this time have lighted their candle after Arminius was stinking in the snuff and socket from this Testardus and by comparing the Scriptures which Oats produced for his point with this Authour my Reader and his I think will conclude with me that Samuel Oates was one of the disciples or discipulus discipulorum of Paulus Testardus I have a jealousie also I think godly that some of our young Academicks who when challenged of Arminianisme doe apologize they never read nor saw Arminius are Pupils to this their Tutour and are souldiers fighting under his banner whose Colours are the Colours of grace while he fights for nature and of
a Covenant of grace while he fights for a Covenant of works and nature all along as he speaks of the non-elect or reprobate as * Fideles verò minimè decet Reproborum in gratiam Ecclesiam turbare inquit ipse Test The. 294 295. himself cals them Now I leave it to others to ravel his bottom and to exauthorize this Authour from the number of Classick and Orthodox Truth is not afraid to enter errours den because though it be dark truth carrieth a light with it to search it out I shall desire my Countrey-Reader to peruse all that I commend to him in the controversie with a Bible in his hand and with humility and self-deniall in his heart My learned Reader I intreat may have Testardus in his left-hand and the two Testaments in his right What is practicall will serve for all who have spirituall palats and can relish spirituall nourishment Let Jesus Christ be thy Pearl and Treasure and thou wilt not make him common Jesus Christ in his Birth Life Death Resurrection Ascention Session Intercession at Gods right-hand is not ordinary nor for all but for the man and Merchant that findes him hideth him joyeth in him and selleth all to make sure of him So we preach so ye have believed and so we shall and must still believe that we may be saved And for you M. Oates my Countrey-man as I have acquainted my Reader in generall so I must charge it upon you as the principall stickler in these parts with your new Gospel and Baptisme that you provok't me both to the preaching and printing of what here followeth in reference chiefly to the Parables and your Exposition First You preacht in the town and to some of my ordinary hearers and fellow-Members without my leave then you defended what you had preacht to him that noted from your mouth You returned me word from Colchester goal whither and when as thinking it a fit time and place for reflection I sent for your Recantation that you would fain see me in print And you seconded it at Chelmsford-Assizes to my face in the Market-place that if I came forth if you did not answer me you would procure one that would You may remember I then admonisht you as a Christian to forbear the spreading of your errour You told me you took it to be a truth but if you have no surer props to uphold it then you gave me at that time and place Actum est de tua causa For then and there you informed me you learnt this Doctrine of the Church of England and to my answer you were an apter Scholar then I who never suckt such milk from her brests and to my question where your Reply was Doth not the Catechisme in the Service-book teach it Where in Answer to the Question What dost thou chiefly learn in these Articles of thy belief It is said First I believe in God the Father c. Secondly I believe in God the Son who hath redeemed me and all man-kinde But remember what I left with you at a present parting upon those words partly out of your desire lest the people should flock about us partly out of my respect to what the holy Ghost saith Go from the presence of a foolish man when thou perceivest not in him the lips of knowledge That Book nor Catechisme never went for the Doctrine of the Church of England but as Prelaticall spirits might have framed those words or as you with them have wrested the sense so you did act the Prelats part For as I since finde in the Title of that Catechisme it was to be learned of every childe before he be brought to be confirmed by the Bishop It seems you learnt it from your childehood and it may be the Bishops hands have been upon you at Confirmation though not at Ordination You are a true sonne by this Confirmation it may be I am sure by your Doctrine of the Prelaticall Church and an Apocryphall text is good enough for Apocryphall doctrâ—ne A plainer text it was for your darling point That Christ died for the bulk of man-kinde then the mans buying of the field in the Parable you wot of from which you have as it were made your appeal to the Church of England To that you shall go But first we must agree What is the Church of England Dare you say the Prelaticall company or the profane multitude This were to speak against light Turn you rather to the 19. of the 39. Articles put out an 1562. and you wâ—ll finde what a visible Church is viz. A Congregation of faithfull men c. A Congregation of faithfull men in England is a Church in or of England Now what Church or company of faithfull men will you select as a pillar of your supposed truth that hath held out your doctrine of universal Redemption I shall call forth three witnesses as a sufficient enumeration 1. The company that agreed to the 39. Articles They * Art 2. acknowledge That Christ suffered was crucified dead and buried to reconcile his Father to us and to be a sacrifice not only for originall guilt but also for all actuall sins of men But t is one thing for Christ to be a sacrifice for all sins of men originall actuall another thing for him to die for all mens sins or to dâ—e for the expiating of the sins of every singular man 2. The company of * Confession of the faith of 7 Anabaptist Churches in London 7. Congregations of your own way of Anabaptisme who though they be distinct in respect of their particular bodies for conveniency sake yet are all one in Communion They a Sect. 5. acknowledge The elect which God hath loved with an everlasting love are receemed c. And that b Sect 17 See also Sect. 21 Christ being consecrated c. hath fully performed and suffâ—red all those things by which God through the bloud of that his Crosse in an acceptable Sacrifice might reconcile his Elect only 3. The company or companies of faithfull men who differ only or chiefly in point of Baptisme from you and those fore-named in London but are with joynt-consent united and knit together in fellowship of the Apostles doctrine breaking of bread and praiers Produce me any of them who for these 100. years and upwards have in England held forth your doctrine of universal Redemption as the Doctrine of the Church of England or of the Churches in England No they have ever been more pure in Doctrine what-ever pollutions too many we have had the Lord humble us and make us ashamed for them in Discipline I hope by this time you will be ashamed with a shame and sorrow that brings forth repentance not to be repented of And my hearts desire to God for you and the rest of my seduced Countrey-men in Norfolk Norwich Lin is that they may be reduced with you and saved with you For I bear you record that you have a zeal
for Christ but not according to knowledge If you think to be saved and to help to save others by the doctrine of universall Redemption and by the particular act of rebaptizing and of being rebaptized you will still deceive and be deceived Perpend therefore and weigh with your self or rather out of your self with the minde of God in the Scriptures as here and in others more elaborate and spirituall dissertations is cleared and vindicated Had you sold your self wit fancy and conceit in Gods matters for Christ and Gospel-truth you would never have so abused the Parable of selling all and of buying the field and treasure as you did when you opened your pack of wares in our Town I know 't is incident to us all to erre but where self-deniall prevails errour shall not prevail to heresie Errour is a serpent with a long tail full of knots if unwary self-confident persons meet with it it will winde in and enwrap in it's endlesse train a thousand of them with which they cannot but be strangled that do not strangle it I am afraid my old friend T. More sometimes of Wels was thus ensnarled by doubtfull disputations with the erroneous Doctours of the times who hath pleaded your cause of generall atonement in print A book I could never meet with to this day but the other day when I had finisht this By M. Whitfield Piece there was presented to my view a godly learned friendly and faithfull Answer to that his book I shall hope by humility and self-deniall he will recover himself upon the reading of it and I shall pray you may prevent him or joyn or follow in a Palinodia Then will you see and say it had been better for you both to have kept to your looms then to have spun such a threed which will not make a web and that a garment to cover your nakednes withall Repent or you have much to answer a heavy account to give up For such as have had a better name for piety then ever Prelates had to make a more dangerous narrow bridge to Popery then they did by a more refined Pelagianisme For you who have pretended to more sanctity then ever Arminian Doctours have done in familiar communion with Gods people to be more efficacious in deceiving and mis-leading unstable souls O I tremble to think of the account Repent therefore and your errour of errours yet will not be your ruine But if the Lord leaves you to your free-will and you be hardened from his fear let him that you will procure to answer me if you cannot your self reconcile these contradictions between your universality of Redemption and your Anti-paedo-baptisme Vniversalist Anti-paedo-baptist Christ died to redeem all of man-kinde whereof Infants are a part As for Infants we know nothing of them Or thus Christ took away the curse from all men for sins against the Covenant of works Infants have no visible grace Again All of man-kinde are under a Covenant of Grace Infants of the best believing Parents are not under a Promise Again The guilt of Adams sin is taken off from all and by consequence there are no Pagans nor ever were No Infants are faederally holy They are all but young Pagans Now the good Lord the Spirit of truth deliver his chosen people from both these extreams and from all such interfeering and shackling opinions in whom I am theirs and Yours to read as to write to learn as to teach John Stalham To the Christian Reader Christian and Beloved Reader VNder the favourable allowance of the Authour of these ensuing labours my very loving Friend and vigilant Pastour I am crept into thy view not arrogating so much repute as to encline thee to a more venerable esteem of any thing in them because attested in an Epistle of mine For I am not of Classick authority to do any competent service of that kinde My scope rather is to witnes to what I have heard and received from the undoubted word of truth made known to me by the spirit of truth which hath wrought effectually as in other means so by the Ministery of this Authour to confirm and establish me in truth received before my acquaintance with him and to deliver me out of the snare of some errours in which I began to be entangled about that very time in which I began to know him And though I know him too well to go about to winde into his better esteem by painting and tickling encomions who lives upon a purer and more heavenly air then the vapour of mans breath exhaled by a corrupt fancy from a muddy heart yet I deem it some encouragement to him that is set over me in the Lord to watch for my soul to be acknowledged in his work and successe and in so doing I do only discharge a debt Some of the strong supporters of the rotten fabrick of Arminius thou maist see him batter and rase in this Discourse into which since I was a waifaring man to heaven I never turned in to lodge for a night finding it inconsistent with that foundation against which the gates of hell shall never prevail Especially that of Saints apostacy And for Paulus Testardus his friend and neighbour I cannot but issue my thoughts that he is here so fully enervated and enfeebled that when I read that passage in the book which concerned him if I had been a woman and in Elizabeths condition when Mary came from the hill countrey to salnte her the babe would have leapt within me for joy Another errour occasionally touched upon I must crave thy patience to speak a little to and that is the opinion of Anti-poedobaptisme in the lime-twigs whereof I my self was once taken and held till by the Lords blessing upon the judicious meek and divine reasonings of this Authour I was enabled to discern the Arminian results that naturally and therefore necessarily arise from Anti-poedobaptisticall grounds while they both make the Covenant of grace dependent upon some spirituall qualification in the creature And this I blush not to publish to the world hoping that it may be for thy benefit I am not ignorant that there are irreconcilable contradictions between the opinions of him who is both Anti-pedobaptist and Arminian a taste whereof thou shalt meet with in the close of the Authours Epistle to the Reader and no wonder for errour is often so divided and engaged in battels and feuds that thou maist meet with one corrupt opinion triumphing upon the neck of another like Tamerlane upon Bajazet unity and consent being the honourable titles and inseparable attendants of nothing but truth Nor yet doe I insert this as if I would insinuate that every Antipoedobaptist is an actuall Arminian it being quite against my principles to represent any man in a worse shape then his own digested opinions put him into And indeed I have so charitable assurance of some of their sincerities in saving truths as if their eyes were clear enough to
discern the fine-spun threds by which those opinions are sown together I beleeve they would reject them both for their contiguity sake Much lesse doe I by any or all of this invite a secular arm with it's iron mace to crush and subdue the one or the other For my part I shall call for neither Hammer Sword nor Fire against them but the sacred Scripture which is compared to all these Let him cry Murther Jer. 23. 29. Apoc. 2. 1â— Ephes 6. 17. and call for a Constable to keep the peace at a dispute who is impatient of contradiction and accounts his own principles ruined by another mans dissenting from him Meek and innocent truth sufficiently contenteth him in whom it dwels though it meets with opposition from him that knows it not And I would expect to see his flesh come like the flesh of a young childe that is once baptized in the Jordan thereof when he that is seven times dipt in the Pharpar of corporall punishment shall goe away in his errour a leper as white as snow And much more should I rejoyce to rescue one poor soul in gentlenesse and love out of the prison of a corrupt opinion then keep all the hereticks under heaven in the ward where Pharaohs prisoners are bound till their feet are hurt in the stocks and the iron enter into their soul I have but a little to adde concerning him * M. Oates whose Sermon at Terling occasioned this confutation and I have done The small acquaintance I have of him enables me to describe him under this character He is a man of many lovely and desirable parts naturally fitted to do much good but thorow dangerous misapprehensions of the satisfaction which Christ hath made to his Father on the behalf of sinners so desperately corrupted and in a way as smooth as butter and oil able to convey the same to others as he is thereby apt to deceive and delude all the silly souls he meets with and with such together with those that are unstable our County and I fear the Kingdom abounds as the naturall effect of the brooding and warmth of the feathers of implicite faith and blinde obedience scarce yet out of fashion though much pluckt off by the hand of light and truth eminently encouraged by our prosperous and pious Parliament If my love to and pity of wandering souls did not exact from me these expressions so contrary doe I finde them to the constitution of my minde as I should be ashamed to see them under my Name The Apology that I make for my self in this case is That he that would avoid sharp rebuke must learn to be sound in the faith I hope I have wrote out of the eye of envy and disdain unlesse some Pharisee should take offence for whom I take no care because every plant that my heavenly Father hath not planted shall be rooted up I would not willingly tread upon one good flower but I care not how many briers and thorns I walk over so as my feet be but well shod with the preparation of the Gospel of peace Let him that hath an ear hear what the Spirit saith to the Churches And that God would give us understanding in all things is the prayer of Thy Brother and Companion in tribulation and in the patience and Kingdome of Jesus Christ John Maidstone The Contents PART I. Anasceuastique and Polemicall 1. SAmuel Oates A Seminary-seducer p. 1 2. 1. His Interpretation of the mans selling all to buy the field to be Christs parting with all for the Redemption of the whole bulk of mankinde detected and rejected p. 2. 2. His Observations upon the Parable of the Treasure observed as impertinent p. 5. 3. His main Doctrine examin'd and found false p. 6 c. 4. His Reasons so called disproved p. 21. And his Arguments so called disarmed p. 25. 5. Other Passages in his Sermon stopt p. 27. 6. His Uses despoiled and rendred uselesse p. 29. In particular 1. His Consequences tried and cut off Ib. 2. His Comfort to carnall men found a carnall comfort p. 35. 3. His Exhortation examined and condemned 37 2. Antidotes or Counter-poison wrought up with ten Ingredients p. 38. 3. A Doubt whether Christ by his bloud did not purchase the world of creatures and common benefits for all men answered three waies p. 42. And resolved negatively by six Demonstrations p. 44. 4. An Objection about the threatning Gen. 2. 17. not executed answered seven waies p. 45. See more p. 69. 5. That from the simile of the Chaffe bought with the Wheat answered p. 51. 6. Paulus Testardus his darling Tenet related p. 52 And refuted by the discovery of His 1 Inconsistencies 1. With the Scripture in his four shores whereby he would support universall Redemption as 1. Generall Intention of Christs death not the Scripture-intention shewed five waies p. 54. 2. general-General-Covenant not the Scripture Covenant of grace evidenced 5 ways 58 3. Universall Calling to Christ and grace by the creatures opposed by Scripture and 4 reasons p. 61 62 His Scriptures produced for it answered p. 64. His 7 pleas for its agreement with the call of the Word which I bring in as Objections enervated p. 68. Objection from the calling of men by the Word answered three waies p. 76. 4. Universall grace not the Scripture grace of our Lord Jesus Christ evinced by two main Reasons p. 78. The Result drawn up p. 80. 2. With himself shewed in 8 instances p. 83. 2. Conspiracy with Arminius in three main heterodoxies against the truth p. 91 7. The close of the controversall part with a few positive Arguments Demonstrating 1. That the Decree of Election is in order of nature before the decree of Redemption 93 2. That Redemption by the death of Christ is solely and only of and for the elect as a fruit of their Election p. 94. PART II. Catasceuastique and Practicall 1. The true Scope and Orthodox sense of the two Parables of the Treasure and the Pearl p. 98. 2. The Doctrines raised according to the scope opened also confirmed and applied are seven Doct. 1. Christ and his Gospel-grace is a precious hidden Treasure p. 104. Doct. 2. Even Gods elect as others for a time they wander after some or other imaginary mediums and waies of soul-enrichment and contentment p. 117 Doct. 3. In Gods good time his elect prevented with his love and light are drawn te beleeve the certain attainablenesse of Christ and his grace for themselves p. 123. Doct 4. The true beleever having found Christ in a promise doth in a gracious manner hide him and lay him up p. 132. Doct. 5. The true Christian hath some joy yea the conceptions of great joy in his finding of the Lord Jesus Christ p. 141. Doct. 6. The joy of a true beleever worketh him to utmost self-denial p. 149. Doct. 7. Thorow self-denial brings forth such diligence as whereby the true Christian groweth up to a firm assurance and clear evidence
8. 10. his soul and spirit is void of the life of God and of the sense of Gods love he is under the power and regiment of sinne and Satan disabled to all spirituall good This spirituall death is the harbinger of eternall death to him an hell upon earth it was when God arraigned him he had no other I conceive then the sentence of death and hell in his conscience till the promise comes Gen. 3. 15. but observe it before that promise is revealed God is just and patient also just in bringing the degrees and pains of death upon Adam patient in forbearing the immediate and full execution even as God was and is just to the Angels that sinned 2 Pet. 2. 4. yet patient in that he reserveth them to a further judgement and gives them not all their torment before their time Math. 8. 29. and yet this patience is exercised to devils without a purchase or death of a Mediatour so God might deferre from Adam and doth from his posterity keep off judgement though not in and for Christ quâ Mediator And what though Gods dispensations towards Angels is not a rule in all cases for us to collect his transaction about man fallen and his dispensations towards him yet in this case the Apostle b 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9. makes a clear inference If God spared not them but reserveth them unto judgement he knoweth v. 9. how to reserve the unjust to the day of judgement the same verb being used in ver 4 and 9. for reserving in the Passive and Active voice where he speaks of Angels and men as coming from the same act of Gods just patience and patient-justice And though we know not how this should be he knoweth how to be just and patient too how to be patient in wrath and justice Rom. 9. 22. and how to be just in his patience 2. The threatning Gen. 2. 17. against Adam and all men sinning in him is not taken off by the promise Gen. 3. 15. which is only to the woman and her seed nay that is a threatning too in reference to the Serpent and his seed which are not only evil Angels but wicked reprobates amongst men and that which is threatned is irreconcilable enmity with and conquest over Satan and all his serpentine brood which necessarily infers death and damnation to them as to himself it were strange then if vertually in and for Christ patience should be afforded to Adam and all in him before the promise is actually promulged when at and in the actuall promulgation here is nothing but wrath and enmity between the woman and the serpent Christ and the devil the devils brood and the generation of the righteous true Adam stands by trembling and hears this but if he gets any peace or patience or pardon of his first sinne 't is a personall favour only for himself not to descend upon all his posterity but such as should be the womans seed from their interest in a second Adam Christ Jesus not from any relation to him as the first Adam All therefore who are yet but in the first Adam and as branches of that root are under the sentence of death for that first sinne Christ hath not obtained pardon nor patience that I know for them one moment 3. No man denieth but all was forfeited upon Adam's fall his very life and all creature-comfort and subsistence but God takes not the forfeit for when Christ the promised seed steps in for that part of mankinde who are with Christ the seed of the woman the elect of God the patience mercy and bounty of God steps in for the rest of mankinde even the seed of the serpent and reprobates with whom yet he will carry on a Covenant of works and justice the foundation of which covenant Christ cannot be as Mediatour for then he should be the foundation of two Covenants contradistinct works and grace no a Reprieve only comes forth for them yet under and ever to be under a Covenant of works and justice this is no Redemption 4. This Reprieve is but for a very short time to many not at all to some of the serpents seed who being conceived in the guilt of the first sinne are stifled at first conception â—â— or being born in that guilt and the corruption of nature succeeding in the room of Gods image dead in sinnes and trespasses die corporally the day they are born or soon after in tender infancy and in their immortall souls die eternally as the children of the Sodomites then in the womb or newly crept out who with their parents or fathers of fornication an unclean diabolicall brood Jude v. 7. are suffering the vengeance of eternall fire Others live out their time allotted them in just-patience but are accursed in life and death Isa 65 20. And die as e Morte morieris Hebraismus est qua verboruÌ„ reduplicatione vehementia certitudo significatur morie morieris i. c. certissimè morieris Paulus Fagius in Gen. 2. 17. certainly step by step as they that drop into hell out of their mothers womb And as malefactours who are but reprieved not redeemed and pardoned stay they never so long in Gaole yet they die the death or doe most surely suffer death at the day of full execution being dead men in law long before 5. What Christ the Sonne of God doth in this reprieve of the serpents seed as indeed he doth all that is done 't is as he is God and Lord of all in the Kingdom of his Power which he makes subservient to the Kingdom of his Grace for the saving benefit of the heirs of grace and glory As some great Lord intending to redeem one captive among and out of many prisoners in his fathers great house that he might marry her and make her his beloved Spouse and for whom he laies down a ransome to his father out of his generous and noble disposition common to him and his father also as a Lord and great Prince not as Husband or Bridegroom should throw away little and great summes of money with sutes of cloth upon the common prisoners and appoint them relief out of a common Almes-basket all to this end that these common prisoners might doe some service in the great family for his Spouses advantage So the Lord God and our Lord Iesus Christ so stiled Iude v. 4. being the only Lord God to all men and the Lord Iesus Christ but to a few he comes in the first promise and in the old Prophecies types and shadows and in the fulnesse of time in the substance of our nature among a world of Captives to wooe his Church his â—pouse and Bride to redeem and save her and her only by the ransome of his bloud paid down to his Fathers justice and out of his naturall pity and bounty being God and the Son of God and Lord of all like himself and his greatnesse he casts away life and health
service by Christs over-ruling power and for their advantage and yet not death it self but that service and advantage which death brings to them is purchased So not the wicked and the reprobate of the world but the benefit which the truly-godly have by them comes within the purchase And as for any benefit which the wicked have themselves by life or in life riches honour c. 1. It is a benefit in it self to live c. but not to them but as they make the better use of it 2. What is beneficiall to them comes in as we have shewed by a legall-Reprieve wherein there is justice all along predominantly mixed with mercy and patience and shier judgement or most just execution intended at the last not by a Gospel-Redemption which holds out every where especially in our times of the new Testament pure compleat free mercy and grace in Christ and brings in the accomplishment of an absolute free Covenant made with Christ for the free effectuall compleat salvation of all and onely God's chosen who being his chosen are his only redeemed ones his only espoused ones his reconciled ones his adopted ones his sanctified ones his glorified ones k Ephes 1. 6. To the praise of the glory of his grace wherein he hath accepted them in his beloved I Had thought here to have taken breath espying no enemy in the field but presently there meets me * Paulus Testardus de Natura Gratia a Champion Authour one who is for peace and sweet harmony of truth and hath happily cleared it in many particulars yet in this controversie of universall Redemption his musick jars and he holds up the weapons of an unhappy warre and thinkes to carry all before him because he is not point blanke of Arminius judgement in the stating of the Question For a Thes 95. he maintaineth that Christ died for all and every singular but he will not assert that he died aequè or alike for every one Christ died b The 78. he saith for all to prepare â—n apt and sufficient remedy and for the elect to apply to them what he had prepared for all Nor did he die c The 95. only that God might enter a Covenant with mankinde upon any condition but that he might most surely covenant with Christ the Surety under the condition of the Elects uniting and growing up by faith in him nor that salvation might only be possible for all but certain for some a seed to whom Christs bloud should be applied so as all are redeemed but not alike redeemed Christ died pro omnibus singulis that every one might be redeemed from the necessity of perishing for the infringed legall-covenant of nature in Adam and the want of satisfaction c. And that some certain ones beloved in Gods good pleasure above the rest might be actually freed c. still for more d The. 81. then for the sheep of Christ he would have Christ to die out of a more generall intention which he endeavours e The. 81 82 84 86 87. to prove from the generall expression world Joh. 3. 16. from the Parable of the Feast Math. 22. from 1 Tim. 2. 6. 2 Pet. 2. 1. 1 Joh. 2. 2. to all which places alleadged and improved by Samuel Oates we have given our answer * In the SermoÌ„s long before Paulus Testardus came to our view what he writes in this case and how much wiser and more foundly he hath improved those Scriptures and what greater strength there is in his Arguments I shall leave to the full examen and censure of able judgemâ—nts and learned Pens But may I passe my vote without offence of the weak or strong it is this Amicus Testardus in his pursuit of peace and truth and in many excellent notions and harmonicall notes of free effectuall grace c. but in this plea Magis amica veritas for while he pleadeth that Christs death is for all and every singular he doth as I understand the Scripture and him nec sibi nec Scripturae constare neither agree with himself nor the Scripture And first to shew how inconsistent his Tenet is with Scripture Testardus tenetâ— inconsistent or that which will not stand with Scripture he neither doth nor can maintain it without the Assertion of such a generall intention such a generall Covenant such an universall call and such universall Grace as have no footing in all the book of God First For his generall intention I conceive it is not the 1. Not generall intention Inteâ—â—ere proprie est velle per aliquiâ— aâ— aliud pervenire Amesius Scripture intention upon these grounds 1. All the intention of Christs death which the Scripture holds forth is a proper and single intention by such a medium or mean to come to such an end viz. by Christs death wherein mankinde or the nature of man is made salvabilis to save some or many and bring them to perfect grace in glory this was the Fathers single and sole end Heb. 2. 10. And this was Christs Joh. 17. 19. Testardus f The 80. renders this intention double by making it common to all and every singular and yet speciall to and for the elect 2. The Scripture intention is absolute and strong for the justification and life of all those for whom Christ was sent and for whom he died 1 Joh. 4. 9. In this was manifested c. that we might live through him not a naturall but spirituall life of justification sanctification and glory Testardus g The. 102. makes it partly absolute partly conditionall a very weak intention in effect and irrationall if Christs death should be for those who never have a will to apply it to themselves nor that Christ meaneth to apply it unto 3. The Scripture intention is so successefull as to be satisfactory to the Father and the Sonne Isa 53. 10 11. The pleasure of the Lord about Christs death shall prosper in his sonnes hand He the Lord Jesus shall see of the travel of his soul and shall be satisfied Yea and to the som that hearkens after the Gospel-intention as well as invitation Isa 55. 2. 't is and shall be bread and marrow and fatnesse But Testardus generall intention is not satisfying to God himself and the Father or Christ unlesse God and Christ be satisfied when they complain and he h Ibid brings them in complaining Isa 5. 4. Math. 23. 37. for all this generall intention And if God complains and Christ mourneth this common intention will not settle the conscience Conscience will not be satisfied but with what God is satisfied When a poor soul hears that Christ died for all by a generall intention to prepare a remedy for all and or the elect by a speciall intention to justifie and save them he hath a stumbling block laid before him to reason thus I know not whether I be of the number of them that Christ more
Scripture Testardus with all of that opinion will be to seek for generall Redemption Secondly Such a generall Covenant he holds forth as agreeth 2. Not a generall Covenant not with the Scripture-tenour how loud soever may be the sound 't is a jarring string or instrument when brought into Gods quire and consort 1. The scripture-Scripture-Covenant of grace is founded in that seed of the woman Christ Jesus and in him made with the woman and a speciall rank or company contradistinct to the seed of the serpent Gen. 3. 15. Gal. 3. 16 17. But q The. 54 77 112. Testardus represents it as made not only with Adam but in Adam with all mankinde with Noah and in him with all mankinde 1. How doth it appear by Scripture that the Covenant of grace was made so much as with Adams person with Eve it was expressely enmity being put between her and the Serpent and therefore actuall reconciliation between her and God promised and obtained but grant it that as he had the conditionall offer of the Mediatour then preached so he had grace given him to accept it 2. How made in Adam who is no more a publike person representative after his fall but as a sinner and a broken bankrupt not entrusted with the new stock All the new stock is put into Christs hands 3. As for that Covenant made rather then renewed with Noah Gen. 9. 't is not the Covenant Gen. 9. 9 10. of Grace and that made in him again as Testardus exprest it of Adam with all mankinde but a Covenant of a terrene and common benefit made with beasts and every animal in the air or upon the earth v. 9. 10. as well as with men And though to beleevers every earthly benefit is an appendix to the promise of Christ and so was that blessing to Noah r Dei benedictio erga Noaâ—hum filios ejus i. e. erga ecclesiam cujus causa mundus restitutus est Jun. Aâ—al in Gen 9. 1. and that for the Churches sake yet what is this to prove the Covenant of universall Redemption and that in spirituals as far as Testardus carrieth it 2. The scripture-Scripture-Covenant of Grace is absolute entire and unchangeable in all Gods agreements and transactions with Christ as a surety to pay the debt forfeiture and principall also And as a publike person or root to provide a new stock and give a new nature and to lose none of those whom God and Christ have agreed upon to be saved God saith Psal 2. 7. Thou art my sonne this day have I begotten thee Christ saith I will declare the decree God saith Thou art a Priest Psal 110. 3. Thou shalt be the Sacrifice Thou shalt be my salvation Isa 49. 6. And I will give thee for a Covenant a Covenant-founder and ratifier by thy bloud Heb. 13. 20. Christ agreeth Psal 40. 7 8. Loe I come Joh. 17. 19. I delight to doe thy will Joh. 17. 19. For their sakes I sanctifie my self I addresse my self to â—uffer for them and as it pleased the Father that in him all fulnesse should dwell Col. 1. 19. So it pleaseth the Son that all that God hath given him to die for Be sanctified through the truth and receive out of his fulnesse grace for grace Joh. 1. 16. This is the Fathers will that of all which he giveth his Son nothing i. e. none of the elect Jewels be lost Joh. 6. 39. And this is the will of the Son Joh. 17 24. Father I will that they also whom thou hast given me be where I am c. Thus stands the sole and absolute agreement between God and Christ but Testardus will have the Covenant of Grace Å¿ The. 102. conditionall and t The. 112. Mox sinens c. changeable and that u The 93. as made in Christ with all men or with Christ for all men although he yeeldeth an absolute agreement about the elect yet the would have another agreement and that between God and Christ about the rest of mankinde Qui non sunt Christi oves who are not the sheep of Christ for whom x The. 75 76 77. Christ is Vaâ— sponsor a surety and undertaker but not as for the elect a pledge but no sure pledge an undertaker but no absolute undertaker in the worlds behalf which is as good as none at all I am sure the Scripture doth not thus disparage Christ his suretiship but it makes him a compleat righteous person for whom Christ is a surety As sure as Christ was his surety and took the sinners debt upon himself so the sinner is and must be accounted righteous in his surety And as much Testardus a The. 56. somewhere seemingly affirmeth according to that of the Apostle 2 Cor. 5. ult He hath made him to be sinne for us that we might be made the righteousnesse of God in him But b The. 65. in his sense of these words he first wresteth and stretcheth the meaning of the Apostle and would have the sin of all the world imputed to Christ as to a surety and undertaker for every man by reason of his Sacrifice propitiatory and satisfaction of divine justice And afterwards straimeth the meaning of that place and applieth it only to c The. 194. beleevers who only have Christs righteousnesse imputed to them as if the Father and his Son had agreed that Christ should have an universall imputation of sin or the sins of all men charged upon him to expiate and satisfie for but only some men should have the particular or speciall and sole imputation of his righteousnesse which must needs make an Argument or Paralogisme of quatuor termini in the Apostles reason For he hath made him c. taking the persons for whom he was made sin us in a larger sense of all mankinde and the persons who are made righteous we in a stricter of beleevers and elect But let God be true and every man in his own unbeleeving sense aliar 3. In the Scripture covenant of grace as Gods justice is satisfied on Christs part so nothing but meer mercy without any revenging wrath fals to be the portion of them that are reconciled and for whom a price is paid that all their trespasses being forgiven Col. 2. 13. they might have knowledge of their salvation thereby Luk. 1. 77 78. through the tender mercy of our God But Testardus draught of the Covenant is such as that notwithstanding the death of Christ and satisfaction for all yet d The. 150. justice and wrath seizeth upon a world of sinners in their just hardening to all eternity and that e The. 280 294. according to a decree of justice 4. The Scripture covenant of grace is altogether of grace hangs nothing upon works Rom. 11. 6. nothing upon the will of the creature Rom. 9. 16. Testardus makes a mixture of grace and works grace and will and so confounds the Covenant of grace and of works
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-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-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
Gods called but rejected and neglected not comparatè but absolutè 4. Habemus corfitentem reum m Quos non solet vocatorum nomine insâ—gnire Scriptura The. 127. Testardus himself acknowledgeth in part that the Scripture is not wont to stile such by the name of called ones but he is wont every where to stile them so and to term that a calling unto Christ which the Scripture never so exprest not can we finde that it hath any such intention to hint it to us As touching the rare places which he and others think do Scriptures produced for the call by the creatures answered favour this opinion let us take a brief survey of them Psal 19. What read we The heavens declare the glory of God in creation the firmament sheweth his handy work the old workmanship here is nothing spoken or intended of the new workmanship of God of which Ephes 2. 10. Day unto Psal 19. 4. day vers 2. uttereth speech the continuall succession of day and night holds out something of Gods goodnesse and providence nothing of a Gospel-promise if it did then so many daies as there were before Adam fell or was created Christ was preached by those Oratours as well as since the fall and all the time from Abraham to Christ when the Gentiles had not the Covenant by n The. 112. Testardus confession yet they had this call by the creatures For there is no speech nor language no place or people that ever lived as not a day goeth over their heads where and when their the creatures voice is not heard vers 3. But for the voice of the Gospel-mystery if the Apostle may be beleeved Romans 16. 25 26. it was not heard at all all truths concerning Christ were in all ages among the Heathen kept secret and silent And if any please to compare Psal 19. 4. with Rom. 10. 18. he shall finde that the Apostle makes but an allusion to the Psalmist and that his scope is not to prove this generall call among the Gentiles by the creatures but an outward call among the Jews by the word o Ante verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audierunt non subaudio Gentes sed Iudaeos Bez. Have they the Jews not heard Yes the Gospel by the Apostles preaching like the Sunne hath cast his beams over the whole world the Sunne and the firmament doe no more generally hold out something of the knowledge of God in all ages then the Apostles in their age by preaching did familiarly and universally hold out much of the knowledge of Christ and that to the Jews which as St Paul had illustrated and but illustrated v. 18. from the Psalm he presently proves it and when he comes to the proof he first begins with Moses v. 19. and then quotes Esay v. 20. And yet albeit the Apostle did but allude to the Psalm his scope is the same with Davids to illustrate Gods teaching of Christ in the Scripture and it's ministery by his teaching in the great volume of the creatures That mainly wherein creature and Scripture-teaching are alike is the extent of their teaching all people and Nations are lesson'd by both that wherein they doe eminently differ and wherein Scripture-teaching excels the other is the subject matter end and effect of their lessons the visible creatures give out notes and characters of a deity the audible word give knowledge of God reconciled in Christ The p Recreant corpus diei noctis vicissitudines sed verbum animam dicitur instaurare Jun. l. 2. Parral 19. creatures shew how good God is to the bodies of men the Scriptures shew us how gracious he is to the souls of men The creatures Sunne and Moon c. speak the wisdome of the workman the goodnesse of a Creatour the Scripture and it's Interpreters speak the love and wisdome of a Redeemer The creatures in the common course of nature left for mens conviction and q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc ut sint inexcusabiles Beza inexcusablenesse who sinne against the light of nature The r Psal 19. 7. Scriptures and their preaching instituted of God to be sufficient and sole means through the Spirit of mens conversion and salvation Touching that place Å¿ Act. 14. 17. Pertinet hic locus ad providentiam Dei ex quâ creat gubernat conservat omnia creata Eras Sar. Act. 14. 17. I can but wonder so learned a man should interpret it of a Gospel-calling which is but a legall-naturall conviction or that which might witnes a God to a naturall conscience for so leads the context The men of Lystra would be offering Sacrifice to Paul and Barnabas as to gods they abhorring such a sacriledge vilifie and annihilate themselves in that case and hold out God as Creatour to them v. 15. and prove it by his Creation and Providence v. 16. which was a testimony that he and he only was and is God God hereby left not himself without witnesse What is this to a calling of grace or the knowledge of a Covenant of grace founded upon Christs death and satisfaction No more is that which he alledgeth Act. 17. 26 27. and interpreteth of the seeking and finding of God a Redeemer Act. 17. 26 27. 't is true that God who is a Redeemer is to be sought in his works but are these works of Creation and Providence out of a Type or a Sacrament instituted means of seeking or finding him as a Redeemer Or did God make of one bloud all Nations to that end they might seek a Redeemer before the fall Or is Christ in the execution of Gods decree of election to be brought into our consideration before the fall Yet the naturall bloud out of which all Nations doe spring was given Adam before the fall and the immortall spirit which Adam had immediately from God and all men in like manner since receive it from him the father or creatour of spirits was before the fall The Apostles scope is to raise up the superstitious Athenians who forgate the Philosophy of their naturall constitutions but so high at first and from vers 23. to 29. to that end declareth to them who is the true God he whom they ignorantly worshipped he that created the world and had given them immortall spirits as he proves out of the Poet Aratus But when he comes to preach an Article or two of the Gospel he hath laid aside his quotation from Poets sure See v. 30. 31. As for that in Rom. 2. 4. which saith Testardus speaks de poenitentia salutari of saving repentance unto which men are called universally by the goodnesse of God in creation and Rom. 2. 4. The. 119 162. providence wherein every man shareth more or lesse Admit it the goodnesse of God doth not lead any man to sinne as some thought and still are ready to think but to a contrary course Doth it follow that Christ is taught in Creation and Providence
will have Christ satisfie justice for all and glorieth in it Hic est universalitas quidem communitas gentia in donâ— morte Christi here is indeed the universality and commonnesse of grace in the gift and death of Christ and that g The. 119. but for some temporary redemption not with an intention of uniting them to Christ as a surety to apply what is eternal for that h The. 192 194. he holds peculiar to the elect and true beleever but i The. 164. leaveth all these non-elect in a state subjecting them to the curse and to death and to be dealt with k The 150. according to justice and l The. 194. to a decree of justice what Gospel grace is here Answ 2. Scripture-grace or the grace of Jesus Christ is the promise and gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle actuall willing as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse a power or tendency that way Deut. 30. 6. Ezek. 36. 26. Jer. 31 33. Phil 2 13. It is a restoring of that interiour liberty from vitious habits which Testardus m The. 50. confesseth by the fall is taken away being first put away It is a new divine nature which inseparably goeth along with the new Covenant It is not that men may beleeve in Christ if they will but that men are to beleeve and shall beleeve in Christ for power and will as Christ himself averr'd it Joh. 6. 44 45. And that men are to beleeve in Christ not for a common gift only or general grace but by speciall and peculiar grace they are to beleeve and shall beleeve in him for that which is speciall and peculiar An habituall actuall active overcoming grace it is given from Gods own free-will drawing mans slavish will and determining it to a free acceptance and entertainment of what is fully purchased and promised And finally it is that grace which works the condition of the Covenant as well as promiseth it as by the Scriptures afore-cited is most evident But Testardus his universal powers and abilities gifts and light which he would have n The. 277. Grace fit grace and in it self sufficient given to the non-elect yet doe not take away the moral impotency of the will from any of them And that grace so magnified by him which is o The. 155. abundantly given to men under the Word together with the Heathens common benefits and light of reason p The. 125. leaveth the whole successe to maâ—s arbitrement or to the determination of the natural mans free-will which what is it but the grace of the first Covenant of works wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse a power to will was given but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle the will to use that power at the instant of temptation was not given What is it but the substance of the natural faculty and an old relique of nature a little improved not any renewing oâ—â—eâ—ewed quality in that faâ—â—â—ty And he that shall compare q The. 155 162 with 166 125. some of his Theses will easily sâ—e our Authour makes no specificall difference between Adam's state before the fall and his or any sonne of Adam's state under this general grace after the fâ—ll â—or there was facultas a faculty ability leave power what you will but facultatis â—â—us the use of that faculty and ability was wanting when there was most need of it and so here And what if men in the state of sin have r The. 279. a power to omit more evil and do more good for the outward matter of the duty then they omit or act this is not a posse salvari a power to be saved unlesse in the way of works which Testardus s Nemini dat posse foederis â—ujus legalis sc conditioneÌ„ implere The. 122. himself denieth that God gives to any But by his leave though he gives not â—otum posse the whole power if he gives the â—â— posse any part or piece of it as it is clear he doth Rom. 2. 14 15. should he give it with an intention to save them thereby this were to save them in a way of works But I have disproved a general intention of saving by Christs death or of his dying intentionally for all and no mâ—n not Teâ—tardus I think will say if God had â—o intention to save all by Christ that â—e hath any intention to save â—ll or any without Christ or by a few works without him or by Christ and works together What then mâ—st be the result Why this 1. That God freely giving back some remnants and pieces of old created abilities to the greatest part of mankinde as well as to others deals with â—heâ— according to works and justice who doe hold up their works and will â—â— indenting with God thereby â— God will be just with them and t M. Price of Liâ—â—â— go along as I learn'd from the lips of a precious Minister and experâ—enc'd Saint wiâ—â— every carnall man so farre as he will goe with him 2. Although God gave to many carnal men in the Jewish Church or 〈◊〉 giveth to such living in Christian Churches that which we call common grace this is not universall nor so to be called nor doe Orthodâ—x teachers ever mean by common grace that 〈…〉 mortâ— Christâ— which Testardus erreth up But they expresse themselves â—â— proper and plain terms Si 〈…〉 â—ppellatur illam communem appellarenâ— tum certè diceretur quod maximè ad rem faceret as q Bez An. in 1 Tim. 2. 4. Beza saith of universall calling So I of universal grace if in stead of that which is falsly termed universal grace they would term it common grace then would they surely speak more to the purpose that is to the purpose of works or of setting forth the works and will of the creature what it can doe without effectuall grace what * Joh. 15. 5. just nothing Either the power of beleeving as r Beza ibid. Beza reasoneth and so Testardus his posse salvari is of nature or of meer grace If of nature not regenerated thou art a plain Pelagian If but partly of grace partly of nature passe over to the tents of Popish half-Pelagians thou art one of them 3. When men receive besides the light of nature the light of the Scripture and of the true Scripture-Christ and Saviour yet if the determination be left to their will as I grant it is to the most in justice this cannot be an effect of Gods counsel and will which goeth along with the death of Christ or a gracious effect of his death or a piece of his purchase for Christ did not purchase by his death that God should deal with any man much lesse with most men according to their works and will then had he been a Mediatour of two contra-distinct Covenants and should undertake to save them more waies then one 4. All that God giveth short of
effectual grace is neither in Scripture nor agreeably to Scripture can be called posse salvari a power or ability to be saved Christ Å¿ Luk. 13. 24. expresly saith to the contray Many shall seek to enter in and shall not be able Nor was that which is but common grace given with an intention to save any but for other ends As 1. For triall as all the grace of Creation was given with the prohibition of eating the fruit of such a tree for experiment and trial Carnal men have some remnants of Creation-grace to try and give out experiments what they would do if they had the whole abilities of Creation with the Covenant of Creation and no more but what Adam had had they all as much as Adam they would transgresse like Adam Hos 6. 7. Yea let a Covenant of Redemption and grace be revealed as it was to the men and Church of Israel and all improvements be given them in a general way of external administration as to them and more clearly to others now in the new Testament then to the Jews yet they will transgresse like Adam and will not hold to a Covenant where it is left to their will to keep it or break it This hath been the the issue of the triall from the fall of our first parents untill this present moment and will be no other to the end of the world All improvements of that which men call generall Grace hath brought in doth and will bring in but generall ruines The most able gifted-graced in this sense and as one saith The most able free-will men among the Jews who were a zealous Nation improved with all outward helps and advantages for that time were the most able sinners which was chiefly seen in their killing the Lord of life 2. To discover to Gods elect upon the issue of such a triall The necessity as n Fr Rouse Esq His great oracle that learned and pious Interpreter of the Scripture-oracle sheweth of a stable seed of actuating and confirming grace ever nourished supplied and supported by union with the Deity And to make them groan from under the common ruines and cry out Lord save us by thy speciall effectuall grace or we all perish with free-will generall grace For except Gods free-will do save some mans free-will will lose all And if God had not by effectuall grace left a remnant we had been like to Sodom and Gomorrah by free-will and generall grace 3. To leave all men without excuse who have so much and abuse what they have and them most inexcusable who have greatest improvements who hear there is effectuall grace to be given and yet r Heb. 2. 3. neglect so great salvation a salvation which had so great a Preacher the Lord Jesus Christ with his train of Apostles and Gospel-Ministers so great a purchase and pardon by the bloud of God Act. 20. 28. So great and precious promises to hold it forth 2 Pet. 1. 4. So great power to apply it as that whereby Christ was raised from the dead Ephes 1. 19. So great priviledges as union with Christ Joh. 15. 5. Adoption Ioh. 1. 12 c. So great evidences and witnesses as giftâ— miracles and Apostles witnesses Heb. 2. 3 4. God himself bearing witnesse to them and to the salvation from heaven and the Spirit bearing witnesse in the heart Rom. 8. 15. Yet men neglecting this great salvation under the greatest improvements given and offered to them being left to their own wils and free-will with common grace will but make work for justice and the more justifie divine justice as the oracle tels us So that if things may be and use to be denominated from the predominant part Testardus his universall Covenant must no longer be called a Covenant of grace but a Covenant of free-will and his universall calling no longer be phrased Testimonium gratiae a testimony of grace but a tryall of free-will and a calling up of the powers of mans will c. And his universall grace no longer termed so but universal-free-will or universal-bondage and impotency of nature wherein all the non-elect are justly left and all this according to an intention of God to deal with them according to works and will of their own which primarily was to continue life Rom. 7. 10. but properly and truly was not to save out of death Adam or his posterity fallen in him and with him I have farre beyond my first thoughts expatiated upon 2. Testardus self-inconsistencies Testardus his Inconsistencies with Scripture I shall confine my self within the more narrow compasse in the discovery of some Inconsistencies with himself as well as with Scripture 1. By all his Arguments he endeavours to maintain an universal Redemption yet Å¿ The. 96 265. in some place he cals it potiùs exemptio rather an exemption which is either more then a Redemption or lesse If more then universal Redemption was more then to procure a faculty or natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse with it's best improvements leaving men to his own velle or turn of will which is t The. 252. all he affirmeth in that case even a freedom from the vitious habit and moral impotency of the will which is that u The 157 158 c. he deâ—â—ieth And again it was more then to procure the acts of patience and common mercies or external offers of grace c. If it be lesse as x The. 265. he seemeth to mince and extenuate it with a seu potiùs or rather and I rather conclude it to be his meaning what is this but a retractation of that which he would so stifly assert and a yeelding it to be as I have termed it before a reprievall not grounded upon a necessary satisfaction of Christ to Gods justice for all but for other ends and upon other grounds For in very deed properly and truly in Scripture phrase as himself noteth elsewhere a The. 86. Christ is not said to redeem any but by his death nor doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to redeem or free any other way but by price Now when he phraseth his universal Redemption rather by exemption or priviledge I conceive he yeeldeth it to be some other way then by price and short of such a price as the precious bloud of Christ And if there was no price paid for all and every singular there is no universal satisfaction and atonement In this instance then we finde Testardus more to agree with the truth then with himself 2. He b The. 45 158. saith and that truly sinne destroyed not natural faculties and yet these vires Physicae those natural powers which he explains himself c The 155. to be potestas and facultas salutis Christ died to purchase for so d The 97. he saith God is the Saviour of all Respectu prioris Redemptionis qua facultatem tantùm salutis miseris peccatoribus facit in respect of
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
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