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
founded in him but in the seed of the woman the Lord Jesus nor is Adams enmity with Satan and reconciliation with God there mentioned but only the womans and her seed partly exprest partly implied 3. All died as they sinned in Adam before this promise but the promise is not made of or to all mankinde who died vertually in him only of and to the woman is it spoken and her seed the principall whereof should be the redeemer and the rest of her seed the redeemed ones of the Lord between whom and the old Serpent Satan and his seed there should be irreconcilable enmity 4. If you would know who and who only and what number they are for whom if you speak of the certain individuals the Lamb was a ransome from the beginning you must wait till the Lambs book of life be opened of which we read Revel 13. 8. and 17. 8. where plainly you may learn That 1. He was not slain for any first or last but for such whose names are in his book 2. Comparing those Texts with Rev. 13. 3. there are a world of people whose names are not written in his book therefore not slain in the Arminian sense for all the world nor must this last place in Timothy nor any of the former be so understood We have now done with the Scriptures alleadged and abused by him and vindicated by us which I desire you to hold fast in the true sense not in a perverted interpretation these were his out-works which we have taken and possesse we them for the Truth Come we at length to batter down the enemies Forts and strong-holds of his carnall-reasonings and confident arguments Two Reasons and two Arguments were brought to prove his Doctrine That Christ gave himself for the whole world Now such as have studied Logick or artificiall reasoning know no difference between Reasons and Arguments for it they be Reasons and do not argue they are irrationall Reasons and if they be Arguments without reason they are unreasonable Arguments But to follow him in his own method and to deal with him at his own weapon If we have taken the Scriptures out of his mouth we shall not doubt but to take his weaponâ— of Reason and Argument out of his hand or leave him a bare Sceleton of reason without flesh or substance much lesse having any soul or life of faith or divine truth in his assertions And first of the two Reasons Reason 1. Reasons disproved The whole harmony of the Scriptures such as he had proved his point withall are they not enough and do they not sound all one way Answ 1. Call to minde every of those Scriptures but remember their sense as well as their sound He is a foolish man who thinkes as the bell tinks Nor yet do the Scriptures give an uncertain sound but in opening and examining of them with the context and scope and with other Scriptures you hear with one consent they speak not absolutely of Christs dying for all but of and for such an all and such a world as is the all and the whole world of believers elect Gods people his true Israel some of all sorts of people out of all Nations some 2. Search and consult with other Scriptures which neither he nor I have yet mention'd and you will be more fully convinc't that we have the truth with us and that this Doctrine of Christs dying for the whole bulk of men is another Gospel from that which Christ and his Apostles or we from them have ever preached I shall instance but in three places the first in Joh. 15. 10. Greater love hath no man then this that a man lay down his life for his friends and presently to shew whom he laid down his life for he addeth v. 11. Ye are my friends c. It is most true what the Apostle saith Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Sonne But 1. What We meaneth he there Not all men but such as are justified by faith and have peace with God by faith v. 1. 2. Though the elect of God are enemies as considered in themselves and in their naturall estate yet being loved of God from eternity with the love of good pleasure they have a price laid down for them by Christs death to bring them under the love of friendship and when they do actually believe they are actually reconciled and of enemies are made friends so that Christ laid down his life for such as were in Gods choice and love his friends and by Christs death and the fruits of it brought into a state of actuall friendship A second follows John 10. 15. And I lay down my life for the sheep whom in the verse precedent he had called his sheep See here I beseech you ye that love the truth and love not to be seduced though that is a weak property of sheep to wander yet if you be Christs sheep hear the voice of the good shepherd and not of strangers for whom doth Christ himself say that he died he best knows and is only able to resolve this doubt why if you will believe him who is truth it self I lay down my life for my sheep he doth not say for goats at all but for the sheep behold and hearken after the harmony 'tween this and the fore-alleadged Scriptures certainly where Christ or his Apostles speak in larger tearms of all and world and whole world must not these tearms be limited to Christs sheep It was a subtill counsel your new Lecturer gave you that other Scriptures which he cited in the second place as but favouring his opinion should be expounded by the positive Scriptures but be you as wise as he was subtle and learn to reduce all his positive Scriptures which yet had Synecdoches in them of the whole for a part or of the generall for the speciall to and by this main Position of our Lord a fundamentall truth Let this be first laid down I lay down my life for my sheep and whosoever shall after so plain a foundation laid by Christ himself in his Word and by his Spirit in your hearts teach universall Redemption or Christs dying for the bulk of mankinde tell him he doth nothing else but build hay and stubble upon the foundation nay he doth yet more wickedly even lay another foundation with Christ or besides his purpose A third and last is in these words Ioh. 17. 19. For their sakes I sanctifie my self Christs sanctifying himself is his preparation for death setting himself apart to die for whom for their sakes his eleven Apostles not Iudas v. 12. and for those which should and shall believe on him through the Apostles doctrine this is not for the sake of all men that he so much as prepares to die much lesse that he died for them for whom he fitted not himself to die in their behalf So as you see to make up the harmony and consent
knowledge of one Mediatour a saving truth our Saviour will teach him better language This is life eternall to know thee to be the only true God and Jesus Christ whom thou hast sent 3. It being clear that the Apostle to Timothy meaneth as he expresseth it the only saving truth of the Gospel whereof Paul was a preacher v. 7. in faith and verity And yet this Gospel of Christ not by Paul or others preached to every singular man for the calling by the Word even by l The 124. Testardus confession is but to many it clearly followeth that when he saith God will have all men to be saved and to come to the knowledge of the truth He is not to be understood m Cùm autem talis agnitio Dei non donetur omnibus sed tantum nonnullis apparet non 〈◊〉 versaliter sed distributivè esse loâ—um hunc intelligendum nempe de illis qui electi sâ—â—t ad vitam aeternam Faius in locum univer saliter sed distributivè not of the singulars of every rank of men but of such ranks and sorts of men where the Gospel cometh out of which God willeth his chosen high and low rich and poor to be saved by the acknowledgement of that one God reconciled by the ransome of that one Mediatour for all them Ob. 5. But saith n The. 1â—1 Testardus further God giveth in that generall light and way of providence to the Heathen that which is common to the call of the Word and Spirit viz. a posse illud praestare an ability to obey their light salvari and to be saved if they will or â—ow could they be left without excuse had they not that power et si maximè voluissent though they were neverso willing Ans 1. The light they had called them to obey that light so farre as it would reach and was intended viz. to restrain them from sinning against it and to own and worship the true Deity 2. This light not obeyed but sinned against leaves them culpable and liable to condemnation far from justification by works If a Master shall leave a candles end for his servants to do so much work by as the light will reach to and they mean while play by that little light or put it out are they not to be blamed 3. All that light shining in common benefits without the Word sheweth no Christ as Mediatour but the true Deity It is no light to be saved by and did that light give a posse allud prastare a power to doe that one thing it gives no power to doe another here is a confounding of a posse praestare and a posse salvari a power to doe more then natural men do which is granted and a power to be saved which is denied 4. That same et si maximè voluissent although they were never so desirous is but a flourish supposing that which is not to be found left in nature not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle in a regular way nor given by grace to men destitute of the word of grace or who have but the common call of the Word as Testardus elswhere o The. 50 125. acknowledgeth which supposition yet he might for argument sake better fancy then possitively assert that posse salvari to be given which is not given Ob. 6 It is further p The 12â— argued for the general call by the creatures and common providence that the benefits thereof proceed a Dei bene placito from the good pleasure of God as well as the call by the Word and Spirit and so may intend the same thing Ans 1. God freely giveth back to Adam's of-spring many forfeited outward favours but not to testifie and preach thereby his most free favour in Christ to every son of Adam Every free act of Gods goodnesse is not presently The grace of our Lord Jesus Christ nor is it to be interpreted as flowing from that most free favour or love of God in Christ It is an excellent and sound note of judicious Calvin upon Rom. 2. 4. Non Rom. 2 4. â—no Temper modo accipienda est â—a Dei benignitas That same goodnes of God is not to be conceived alwaies after one and the same way and he clears it thus q Servâ—â— enim suos duâ— inâ—ul genter tractat Dominus ac terrenis benedictionihus prosequitur â—uam bene volentiam ejusmodi symbolis declarat ac simul â—ssuâ— faciâ— ad quaerendam in se uno boâ—orum omnium Transgressores legis dâ—m eaâ—eâ— excipit indulgentia sua bâ—â—igâ—itate vult quidem emoâ—â—â—e ipsoâ—um contâ—â— iciam non 〈◊〉 se 〈◊〉 propitium 〈◊〉 esse 〈◊〉 Calvin in Rom. 2. 4. While the Lord indulgently useth his own servants and followeth them with earthly blessings he declareth his good will towards them by pledges of that nature and with all doth train them up to seek the sum or collection and confluence of all good things in him alone But while he entertaineth the transgressours of the law with the same indulgence he would indeed mollifie their stubbornnes by that his goodnes and yet doth not for the present testifie that be is propitious or reconciled in Christ to them Thus farre Calvin 2. When God by his Word and Spirit calleth any of his own which he ever doth in time and after much patience and goodnesse of his mis-spent on their part he makes use of the consideration of such his goodnesse to induce and move and lets them know all passages of providence were out of love to them Gods long-suffering to them is salvation and God is not willing that any of them Beloved 2 Pet. 3. 8 9. should perish but that all of them who as Beza Videatur Beza in 2 Pet. 3. 9. hath observed in two old copies are v. 8. stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren should come to repentance and when such and such only for no other have the gift are come to repentance they know how to prize and esteem of the patience and goodnesse of God as finding Gods beneplacitum or good pleasure in Christ revealed within the compasse of such a time but till that time if you will beleeve the Preacher Eccles 9. 1. by all that is before them in the bare events of providence no man knoweth either love or hatred Obj 7. In this lastly the call by the creatures and good providence of God agreeth r Testard The. 1â—3 saith our Antagonist with the call by the Word and Spirit that the grace given in it destroieth not nature c. Ans 1. No marvell when as it is but nature or the common gifts and improvements of nature 2. If that be Grace which doth not destroy nature or the naturall faculty the devils have grace for their naturall faculties are not destroyed by sinne or by Gods patience 3. The punishments of the damned doe not shall not destroy their naturall faculty it will be an aggravation
Vindiciae Redemptionis IN THE FANNING AND SIFTING OF SAMVEL OATES His Exposition upon Mat. 13. 44. WITH A faithfull search after our LORDS meaning in his two Parables of the TREASURE and the PEARL Endeavoured in severall Sermons upon Mat. 13. 44 45. Where in the former part UNIVERSALL REDEMPTION is discovered to be a particular Errour Something here is inserted in answer to PAULUS TESTARDUS touching that Tenet And in the later Part CHRIST the peculiar TREASURE and PEARL of GODS Elect is laid as the sole Foundation and the Christians faith and joy in him and self-deniall for him is raised as a sweet and sure superstructure By John Stalham Pastour of the Church at Terling in Essex 2 Tim. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fideles verò minimè decet Reproborum in gratiam Ecclesiam turbare Testard The. 2 v4 1 John 4. 1. Beloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world London Printed by A. M. for Christopher Meredith at the Sign of the Crane in Pauls Church-yard 1647. TO MY BELOVED BRETHREN AND NEIGHBOVRS in TERLING Beloved YOu are the people among whom my lot hath fallen for these fourteen years and upwards unto whom I came and with whom I have been in weaknesse and in fear and in much trembling Yet in regard of Gods presence and indulgence of Preaching-liberties with some successe all the Prelates times and since with his protection in these times of warre I may say The lines are fallen unto me in pleasant places yea in God the portion of my cup I have a goodly heritage And for you I cannot but remember to Gods honour that inviting report which was given of you that you were a fasting and a praying people which I found true among the best of you who gave me a call hither I doe not forget what example of Non-Conformity to Prelaticall injunctions you held out to me nor what forbearance you allowed me for a time in the use of the Ceremonies which * M. T. Weld my Reverend and godly Predecessour had refused and I through inconsiderate timidity and temerity had introduced till God convinc'd me of my folly I must needs acknowledge with thankfulnesse to God and you that some competent number of you have fallen in with me in a time of Publique Reformation to witnesse against Popery Prelacy Superstition Schisme Heresie Profanenesse and Formality and have helpt towards their Extirpation according to Covenant But in this I question how the rest of you are or will be approved to Christ and your consciences Some for leading others for following and persisting in a way of Needlesse separation from me and your Brethren and that privately as publikely and that after you had upon conferences and debates granted a true Church here in being and have seen it come forth more visibly in the way to further purity after our renouncing all dependency upon Prelacy our casting out of Ceremonies and Service-book as a menstruous cloth with a Get thee hence our seeking after with joynt-consent all Christs own Institutions and our chusing of his Officers this is an un-Saint-like separation not to be justified scarce to be parallel'd Some for running to another Baptisme or disclaiming my Ministery and the above mentioned first Call which other of your Brethren have stuck to avouched and renewed by these as other evidences which might be produced but that I spare you it appears the more Christ hath whistled and wooed you in the more you have fled from the fold the more I his poor servant have been yours the lesse you have been mine and with a clear conscience I may write and publish it the more I have endeavoured to love you abundantly the lesse I am loved of you But that which Christ hath most against You the ignorant and profane multitude I mean not but Professours is that some have taken upon you the office of teaching and re-baptizing others have hearkned after you and you with them after false teachers who have drawn disciples after them not only to another Baptisme but to another Gospel never fancied but ever abhorred in this place since I knew it and before in my Orthodox Predecessours time which yet is not another for the Gospel of Christ is but one eternall Truth but there be some that trouble you and would pervert the Everlasting Gospel by preaching an universall and when all comes to all but temporary Redemption by the death of Christ as they say for all He that started this first among you stirred my spirit least this leven should speedily spread thorow the whole lump with all instancy and constancy on Lectures and Lords daies publiquely to witnesse in these following Sermons against that which was too publiquely and boldly vented though in a private house And as at that time I acquainted you with some reasons or causes why I conceived God sent in that subtle seducer so now I will re-minde you of them 1. For your countenancing the way of Anabaptisme and compliance with what they who run that course say and doe as if all they said were Gospel and all they did were godlinesse 2. For your want of love to the truth and of this truth That Christ died but for some which is a truth or Christ died in vain for the most of men for what shall it profit if any of Christs purchased ones should win the world and not win Christ but lose their souls and all grant most men will lose their souls and that it is a blasphemy to say Christ died in vain 3. For your Triall Deut. 13. 2 3. whether you doe soundly love God and sincerely professe Christ crucified There must be such heresies among you that they which are approved may be made manifest 1 Cor. 11. 19. in their solidity of judgement sincerity of heart and stedfastnesse of conversation among you 4. For your caution lest contending for circumstances above the substance you lose the substance while you catch at the shadow For Satan by Gods permission hath set Pioneers while you are seeking to set up the Roof on work to undermine and rase the Foundation 5. To quicken up your diligence in the search of the Scriptures And lastly To make you more carefull in holding fast of all Gospel-truth lest you be plundered of it Now if any of you have been plundered t is possible Brethren to recover this with other truths out of the hands of spoilers Bestir you therefore and quit your selves as living stones of the spirituall Temple of the living God the Pillar and ground of truth Doe not only regain hold fast but as you hold out any colours of a visible Church hold forth the truths that appertain to the Head of the Church visibly gloriously And I do now more solemnly call you out to witnes with me against this Errour of Vniversall Redemption let it be qualified how it will it hath an ill savour
did not die for them and for all they are bound to beleeve that which is false thus he argued And thus I answer as to the second of his Reasons before Every man that is called is bound to believe that which is true viz. That Christ died for sinners Again he is bound to believe in Christ for himself though not for all others The just shall live by his faith And again all that are called hearing Christ died for some even all comers that is enough though he knows not who are the particulars it is his duty to yeeld obedience to Gods call seeing he knows he is called and when he hath obeyed that call he may and shall know he is chosen and that Christ died for him so as this Argument which hath a flourish from Scripture and a shew of Reason yet hath no solidity or truth of reason in it His second Argument was from 2 Pet. 2. 2. There is mention made of some that denied the Lord that bought them now The. 2. sure it was none of the elect that denied their Lord therefore Christ bought more then the elect thus he argued and thus I disarm his Argument Answ 1. It is possible for a time and in some act or word or doctrine even for the elect to deny their Lord in a degree did not Peter once twice or thrice 2. It doth not follow that though the Apostle may and doth speak of some not-elected Christ our Lord had bought more then the elect No you will say it is affirmed expresly the Lord had bought them upon whom was to come swift destruction yea but how were they bought or are said to be bought not really and intentionally by the Lord but in opinion of themselves or of others by that profession which they made for a time as if Christ had died for them when indeed he did not It is a rule whereby you may understand other Scriptures as well as this That is said to be done which is so reputed in a mans own or others account or profession as Heb. 10. 29. He that fals away from his whole profession is said to count the bloud of the Covenant wherewith he was sanctified an unholy thing sanctified that is professionally and in opinion So here Hence I conclude this Argument also to be without truth of Scripture or strength of Reason to make it good and if it be said That such as hold Christ died for none but the elect deny the Lord that bought them and all the world I shall pay them back in their own coyn and positively state it that such as teach Christ died for more sinners then God eternally elected Deny the Lord that chose them and so make a jarre between the sweet strings of Election and Redemption I have now followed him in his method of Scriptures Reasons and Arguments all invalid to prove what he desired The Scriptures alleadged as witnesses but falsly the Reasons without Argument the Arguments without Reason there were other Reasons or Arguments scattered here and there to amplifie his discourse before he came to the Uses of his Doctrine which I will briefly wipe away 1. One passage was this It is for his glory that reprobates may be ashamed when they Passages 1. Wip't away come before Gods judgement seat that Christ shed his bloud for them Answ 1. Is it for his glory that he should die for those he doth not save Or is it for his glory that he should die at randome and upon uncertainties leaving men but in a possibility of being saved 2. It is for his glory that reprobates should be left to bring damnation upon themselves though Christ never shed his bloud for them in that shame will befall them for wilfull refusing of a Saviour offered to them who for ought they knew died for them amongst many other sinners A second Passage was this The ground of comfort is Second Passage answered taken away from poor distressed sinners and what comfort to a soul in distresse if there be not a full and a free offer Answ 1. A false ground of comfort is taken away which cries peace peace to the wicked to whom the Lord saith There is no peace The truly sensible sinner loseth no ground of comfort upon his believing although the soft pillow which the doctrine of universall Redemption sows under all elbows be pluckt quite away Answ 2. Although we teach not Christ died for all yet we make a full and a free offer of him and his death to all sinners where the Gospel cometh 1. Free because you may come to Christ without your cost without money or money's price 2. Full in two respects 1. We offer whole Christ and the death of Christ with all the effects of his death which the Arminians cannot do upon their doctrine 2. We exclude in the first yea frequent offers not a sinner who by unbelief excludes not himself Answ 3. From this full and free offer there is no comfort indeed for a distressed conscience till he beleeves and that Doctrine which preacheth comfort more then in the offer to a soul that neglects and rejects the Gospel is a false Doctrine A third Passage It is against all Gods Attributes and in Third Passage taken off particular his justice making God a Tyrant to condemn men and not in refirence to sin Answ 1. What impudence is here to cast such an aspersion upon the truth as if against Gods Attributes which as I shall shew anon is to be fastned upon their errour 2. But to answer that in particular about Gods justice what Orthodox Teacher ever said or thought it that God condemns any but in reference to sin Whatever absolutenesse there is in his decree of reprobation as there is enough and so much as God gave not Christ to die for any one reprobate yet the reprobates unbelief against the Gospel comes in as the cause of his condemnation and God herein is proclaimed most just to destroy them that have not or shall not beleeve consult with Jude v. 4 5. Now we shall examine his Vses Uses despoiled The first was To shew the vain conceit of such as deny the death of Christ for the whole world but upon triall we shall discover this mans and all the Arminians vain deceit in affirming his death for all 1. He argued thus Such a Doctrine as doth not lay a sure ground for faith is contrary to the Gospel this is so and therefore not a true Doctrine Answ This Argument in the Use was his second Reason in the Doctrine and thither you may look back for our answer 2. Thus That Doctrine which hath so many dangerous Consequences cannot be true but this of denying Christs death for the whole world hath many dangerous consequences therefore not true Answ Let us hear them and let the Scripture-Logick judge whether they be Consequences If so whether and how dangerous Cons 1. If we preach to the world we must
wealth honour and riches poor f Turcicum imperium quantuÌ„ quantum est mica tantum est Luth. crums or if you conceit it great morsels gobs and cantels upon the men of this world Gods great house now turned into a prison and appoints them ordinary relief out of the common basket of his bountifull providence which might lead them to repentance or will leave them without excuse and all this he doth for his Spouse the Church of the elect for whose sake he ordereth all men in the world or these common prisoners to be serviceable to her whom himself serves in not only with grace but with all outward mercifull supplies how mean or course soever in the great silver Charger of the Covenant as a Brother * M Tho. Case his Model of Thankfulnes in a Ser. before the Parl. upon Psa 107. 30 31 expresseth it Now who may not discerne a vast difference between the New-gate prisoners common basket and the Princes silverplates and chargers and who that will not shut his eyes seeth it not one thing to be reprieved and spared under the dominion of God's and Christ's power which is all the Serpents seed are capable of and another thing to be redeemed and bought out of the hands of sin and Satan into the Kingdome of Christs grace and glory yea and to have all things here come in by purchase and promise one thing for God to be the Saviour of all men or preserver of man and beast in the waies of his generall providence as Psal 36. 6. Another thing for God in Christ to provide for believers and his chosen ones from speciall purchase to serve them in with all things out of speciall love and to convey all unto them by a speciall promise 1 Tim. 4. 10. 6. Although this reprieve of the wicked is for the elects Demon. 6. sake and for Christs sake yet it follows not that it is by purchase for all that is for Christ and for the elect is not by purchase as to instance the creation of the world was for Christs sake All things were created by him and for him Col. 1. 16. yet he purchased not that creation The elect Angels are for him and he makes use of them for the good of elect men yet he purchaseth them not And the Reprobate Angels the devils are serviceable in the Kingdom of his power for the good of his Church to afflict and try them yet are they farre from being purchased so God can shew many drops of mercy to further on his Sons designes in a common way of providence and yet not put his Son to shed one drop of bloud for a reprobate mans preservation or livelihood that drop would make it too pure and shiere mercy which no serpentine seed tasts of but hath a cup of wrath and justice with every drop of mercy Lastly which may serve for our last demonstration and Last Demonstration and Answer last answer also to the grand Objection As Christs Kingdom of power and grace must not be confounded so his Redemption by price and his Redemption by power may not be separated They are only bought for whom the price is laid down 1 Cor. 7. 23. Ye are bought with a price who are there distinguished from men as men for whom the price is not so much as tendered but they who are bought with a price are h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 13. brought out by a strong hand from the power of darknesse and are translated into the kingdom of love and of the Sonne of Gods love yea and the creature shall be delivered from the bondage of corruption into the glorious liberty of the sonnes of God Rom. 8. 21. As it shall be the glorious liberty of the sonnes of God to give homage and service of praise to God and their Father Redeemer and Sanctifier for ever So it shall be the glorious liberty of the creature to minister matter of praise to the elect who shall improve the creature to its full and perfect use and raise it up to its honour and dignity for which it was made to be instrumentally helpfull to mans praising and glorifying of his Creatour as the nurse i Wâ—llet upon Rom. 8. qu. 34. out of Chryso to a Kings sonne and heit-apparant to the Crown when the Prince comes to his fathers Kingdom the is made partaker of some choice preferment with the Prince she nursed But what is this to Christs purchase of the world for the men of the world or of all men in the world for worldly enjoyments When as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creature it self Rom. 8. 21. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature ver 23. or totus mundus conditus as Beza the whole substantiall structure and frame of the heaven and the earth is not there to be understood of every individuum or singular of every kinde nay 't is disputable whether every species shall be restored and continued And 2. not one individuall-non-elected man woman or childe hath any part of spirituall liberty here which they had if they were under the liberty of Christs purchase nor shall have any share in the glorious liberty of the sonnes of God and of the creature hereafter but as they are now in the common prison of this great house the habitable earth so they shall be all shut up in the close prison of hell their souls at death till the day of generall judgement and their bodies with their souls after that great day for ever and ever No ground can I finde for asserting that Christ hath purchased heaven or earth or any saving or any temporall benefit at all for any of the sonnes of men whose bodies and souls are not purchased as the elect-sonnes and daughters of God All is theirs not the menâ— of this world whether things present or things to come by purchase by promise by firm title and everlasting possession in Christ or all in all while here and in God our all in all in heaven for ever Object If any offer to object yet further The world 1 Cor. 3. 22. is the Saints and wicked men are a part of the world and so a part of Christs purchase as the chaff is purchased with the wheat for the wheats sake which when the wheat is severed from it is burnt up and cast into the fire I shall offer this Answ 1. Mans similitudes prove not a truth of God but illustrate onely and Gods similitudes Christs Parables as those of our Text or that of wheat and chaffe Math. 3. 12. have no such scope and they prove nothing beyond their scope 2. There is no Basis by any firm proposition of the Word to build such an illustration upon for all the world and even wicked men may be the Saints for use and benefit and yet they are not purchased but the benefit by them As death 1 Cor. 3. 22. is said to be the Saints i. e. at their
together even f The. 122. there where he endeavoureth to distinguish them and doth in part suggest some differences for in the Covenant of works he saith truly God gives no man since the fall ability to fulfill it's condition And in that generall Covenant of grace which he frameth with all me God gives but posse si velint ability without a will the will to receive and act must come from the poor creature himself and what is this but the first Covenant of works wherein Adam stood and fell as himself g The. 125. Quod factum fuerat infoedere naturali ecundam ejus slatuÌ„ Ibid. elswhere acknowledgeth when God doth but so move that he may if he will be saved and leave it at last to the creatures will it is but according to the tenour of the Covenant of nature how is the world deluded then with the title of a Covenant of grace which being examined proves but that of nature For such as the main condition is such is the Covenant The condition of this obligation or generall Covenant is nature or the act of naturall will in it's impotent and dead condition whereas the condition of the Scripture-covenant of grace is faith and that not of our selves but of the grace of God who worketh to will and to do of his own good pleasure 5. The Scripture-covenant of grace floweth from a decree of choice and speciall love and mercy and is backed by it Rom. 11 29. as Testardus also h The. â—57 with The. 11. acknowledgeth of that which he calleth the particular Covenant and therein differenceth it mainly from the Covenant of nature or works which was not supported by such a decree his generall Covenant then having no more support from any decree first or last then had that of works must be the same with it and not to be stiled a Covenant of Grace with all mankinde but the old Covenant of works held up by mans weak and wicked will and by Gods irresistible decree of justice Thirdly There being no such generall Covenant we finde 3. Not an universall call i The 113. no such universall call as Testardus writes of For he 1. would have a call to Christ more generall then that of the word viz. by the creatures and by daily providence naturall sustentation suspension of wrath administration of the universe for mans good with lenity patience and long-suffering the favour of Sunshine and showres of rain the fruitfulnesse of the earth otherwise accursed and the indulgence of all earthly accommodations This is to Testardus a calling this is a Testimony of saving grace And this he endeavours to prove from Psal 19. Act. 14 17. Cap. 17. 26 27. Rom. 2. 4. To which we oppose Scripture and Reason That Scripture 1 Cor. 1. 21. is clear When by the wisdome Calling to Christ by the creatures opposed by Scripture 1 Cor. 1. 21. of this universe all the wisdome of God displaied in the creatures men by their best light knew not so much as God it pleased God by the preaching of the Gospel to give the knowledge of Christ and to make that Gospel which with the preaching of it is foolishnesse to a carnall judgement a means the means of faith and salvation For therein as Rom. Rom 1. 17. 1. 17. in the Gospel not in the heavens and creatures is Christ revealed and the power of God to salvation put forth but if you will vers 18. The wrath of God is revealed from heaven not the mysterie of Gods love in Christ and if you say that is by accident because men will not know his goodnesse grant it yet what may be known is manifest in them and God hath shewed it to them It is manifest in all the creatures and God hath shewed it to the reasonable creature man viz. vers 19. The invisible things of him from the creation of the world these are clearly seen being understood by the things that are made But not a visible Mediatour God-man or the mystery of Christ crucified discernable there not a word of Christ read or written in all that great volume Hear Paul again to the Ephesians cap. 2. 12. At that time before the Gospel was preached ye were without Christ without the knowledge of him or without any means of the revelation of Christ while aliens from the Polity or administrations of the Church of Israel where only Christ was made known and that but darkly in types and while strangers from the Covenants of promise which doe more clearly hold out Christ but providence barely taken and not as the fulfilling of a promise though it holds forth something and much of God yet nothing of Christ nor of God in Christ Truth of reason doth further evince it By Reason 1. That which is not aptum medium a fit mean to discover Christ or to hold forth the Gospel-proposition that Christ died for sinners can be no mean at all appointed in the wisdome of God for such a purpose In the vast fabrick of the heavens and the earth and daily bare occurrences of providence there is not a proposition to make a syllogisme of or raise a conclusion upon for justifying faith 2. Upon Adam's fall matters are dispensed so as justice is manifested all along with free grace If all the world in all ages had had a calling to Christ where was free grace manifested If none were denied a calling where was so much of strict Justice as would manifest and execute a Decree of Justice against whole Nations and Kingdoms of men 3. That calling which meets with no successe at all in any one man to bring him to salvation was never ordained of God that I can finde in the Word to bring him to such an end for the Spirit ever accompanieth his own Ordinances of grace with efficacy to some But this universall call by the creatures providence c. is found by n NoÌ„ est quod eis spem salutis a Christo partae adimere trepidemus The 144. Testardus own reading observation and judgement unsuccessefull to every one that had it for seeing the Heathen in all their most moral actions were destitute of faith and a sincere end in what they did he fears not to take from them all the hope of salvation obtained by Christ Strange that Christ should die for all the Heathen and God should call them all to salvation and yet save none of them If he saith they sinned not only in Adam but actually and that not only against the Covenant of nature but grace aliquatenus what and no pardon for any of them nor l The. 140. any of them be Salutis in Christo compos partaker of salvation in the Messiah Let such a call be for ever called a dispensation of goodnesse and justice not a discovery of grace and Christ when it is not so and let such as had but the creatures and common providence to help them be none of
Kings and Monarchs here below 3. The Kingdoms treasure is of greater worth then the particular revenues of the King for as the King is so is his treasure though singulis major over and above all individuals yet universis minor lesse then the publike Behold the Kingdoms treasure is here for you yea the King himself is his Kingdoms treasure and his Subjects Pearl 4. What Kingdom but that of heaven What treasure is it but an heavenly To be prized above all the treasures of the earth and earthly Kingdoms put together take the Persian and Turkish treasures the wealth of all the Princes and states of Europe Asia Africa and America with all the Indian gold and jewels Summe all up they are all but Ciphers without a figure they come all to nothing nothing but vanity and winde all earthly treasure is but trash and dirt from beneath the treasure of our text is from above that may be lost stolen this no thief can break thorow and steal that is but corruptible at the best this incorruptible and fadeth not away 5. 'T is an hidden d Thesaurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum repositum Isid orig treasure the more hid the more precious wise men much more the most wise God laies up only things of worth and hides them from the notice of all There is more then yet can be found and that which is found is more then can be told over 't is the love of Christ that passeth knowledge and the merit of Christ that passeth all price and worth in the creature and surpasseth all the valuation and esteem you can give it set it as high â—s you can Christ and his grace cannot of any mortall of any Saint be too high-prized 6. All this treasure is made up in one Pearl of great price and that with God why should it not be so with us The richest Pearl that ever I read of was that which Cleopatra dissolved and drunk in a health to Antonius her friend worth a hundred thousand gold pieces What if the price had been a hundred millions or a million of millions this is but mans price and in mans market who value things especially jewels and pearls more according to fancy then true worth but God himself here sets the price beyond what you can reckon it at yet if you like it you shall have it at an under-rate have but these thoughts of it it is surely worth all that I have or that any man hath of his own and that the merchant man was no fool to go and sell all that he had to buy it of which in it's due place Thirdly Pity we those who know nothing of it and it 's worth and make we the best discovery of it we can Let the Ministers of the Lord and people of God let all Christs factours who have any trading and commerce with heaven set forth the excellency and the worth hereof after Pauls patern in every Epistle of his to the life and to the lustre and glory of it that poor earth wormes and ignorant soules may may be taken with it's commendations and drawn to dig and search for it where it is to be found Fourthly Seek we for it and more of it where it is hidden in Scripture-promises and Gospel-Sermons give that choice field its due account and wait for the opening of the field the treasure and your hearts together to understand more of the mystery of Jesus Christ Suspect those who would lead you from the Field where you may finde the Treasure yea conclude they are deceivers who call into Question the whole written text of Scripture And take but this Antidote or two along with you when you are tempted to sip of such a cup of poison 1. Those are the Scriptures and written Word of God where Christ and his grace is to be sought and found Joh. 5. 39. in the present Scriptures Christ is found and eternall life is found in his words by us Gentiles and when the Iew shall turn to the Lord the vail shall be taken away which now is upon their heart in the reading of the old Testament and they shall finde this treasure also with us 2. They are the true Expositours of Scripture and the right Expositions which hold forth Christ and Gods free grace in him Yesterday to day and for ever so as they give nothing to nature or the creature at all which they doe who lay all the ground of Baptisme upon mans act not Gods promise and who by preaching Christs death for all leave it to the contingency of the creatures slippery-slavish will to vote it whether this or that man or any man shall be saved or no I come to a second observation 2. Even Gods elect as others for a time they wander Doct. 2 after some or other imaginary mediums and waies of soul-enrichment Gods elect are but common seekers for a time and contentment So much I conceive is taught us by our Lord in that he saith the merchant man who at last findes the true pearl of the Kingdome is in his first seekings busied with other men Proved about supposed specious pearls which men may set a price upon but here is no price put upon them by Christ e Psal 4. 6. Many even the elect a while with others till their hearts be touched as Davids was are enquiring Who will shew us any good If it be but a shew of good it shall they think content them f Mat. 6. 32. After these things doe the Gentiles even every one in natural state seek g Luk. 14. 18. One follows his form and seeks a pearl there another his merchandize c. and seeks a pearl or two there I shall further make out the truth hereof in a few Demonstrations that it is so and why it is so First that it is so is evident three waies First That it is so 1. All men have a natural aim at happinesse and they who live under the preaching of the Word they aim at such a place as is called heaven for the will naturally hath good for its object and enclines to chuse a sumâ—um bonum some chief good to make the soul happy by And when any conscience is a wakened it presently asketh What shall I do to be saved Miserable it would not be 2. Mediums and waies men have though false as so many pearls in their eye fair and goodly possibilities to keep them from misery and to make them happy such a carnal pleasure as the Epicure or such a portion of estate as the rich fool in the Gospel such honour at Court or preferment at or by the Parliament some are for profound learning and travels in the writings of the Ancients others for common parts or trades and imploiments in the City or Countrey some for Philosophy and physick others for Rhetorick or musick some for common graces others for religious duties and offices in the Church by some