I Am occasionally diverted (Beloved in the Part. 1. Lord) from my setled text in John, to this in Matthew, upon which there hath one M. Oates, Feb. 16. The Munday before our Le­cture, Feb. 19. lately, in a private Lecture, given a new Exposition, and left it among some here pre­sent, others absent, to be tried by the Scri­ptures, whether it were so, or no; and a publike triall it shall have, by the spirits of the Prophets, lest heresie, that eats like a Canker, and spreads like a Gangrene, prevail and get a pre­dominant head in this Church or village, as it doth elswhere.

The words read, contain two Parables, which have (as most agree) but one scope; but that one scope is diversly, and in a contrary way construed and made out; One (if not one hundred of Interpreters) saith, it is to set out the effect of Go­spel-doctrine, viz, The love of a believing Christian to Christ, and his Gospel-grace. Another, and but one that yet Since the preaching here­of I hear of an old Postiller or two, who give the like Glosse I have heard of, viz. the late Expositour saith, in these words Christ doth shew his great love to his, in dying for all the world.

I shall first vindicate the Text from his corrupt Glosses, im­pertinent Observations, and false Doctrine; and then give you the true scope and sense of the Parables, and not on­ly true, but genuine and proper Observations and Doctrines, as God shall assist, and Christ who spake these Parables shall declare unto us his minde herein, by his holy Spirit of truth. And

First, Of the corrupt Glosse. Corrupt I call it, because 1. His corrupt Gloss [...]. 1. besides the true scope; 2. with a corrupt end imagined and framed; although here and there a truth came in, yet the whole frame of it was molded to no other end, but to lay a weak foundation for a rotten building; from the mans buying the field, to infer Christs universall Redemption; for, propound­ing his Question

1. What is meant by the Kingdom of heaven? The Church 1 of God (saith he) as Mat. 5. 19. But although in that place, it may be so taken, and from thence it was well inferred, That such as break out to preach false doctrine, are least to be esteemed, and there is great reason for it, said he, that him­self (adde I) should drink of the Ale he hath brewed: yet doth it not follow that here the Lord meaneth by the King­dom, &c. the Church, as there: for there is intended the Church visible, here is mentioned an hidden treasure; be­sides, this Exposition contradicts his own after-interpretation of Christs purchasing the field, that is, the world, unlesse he will make the world and the Church The repro­bate and elect. to be all one pur­chase, which none but irrationall and heterodox men will affirm.

[Page 3] 2. By treasure is meant (as he delivered it) the people of 2 God. Now, what though they are in Mal. 3. called Gods jewels? yet not the Treasure of the Text in hand, for

1. These Parables speak of a Treasure more eminent then all treasures, and of a Pearl of greater price, more precious then all other: If the people of God be his Treasure, yet Christ is a greater; and if a Christian be a Pearl in Christs eye, yet, I hope, the Lord Jesus with his Gospel-grace, is a greater Pearl in a Christians eye.

2. If a Christian be hidden in the rubbish of this world, yet that is not intended here, but the hiding and obscurity of that which is much more spirituall, Christ himselfe and his Gospel.

3. By field ('tis said) is meant the world, or whole com­pany 3 of man-kinde, among whom the people of God are hid. A truth it is, they are hid, &c. but not the truth of the Text, nor is it clear and certain, that by field is understood all man-kinde: For,

1. Even where in the former Parable of the good seed and tares, vers. 38. the field is the world, yet the world there, is not the world of man-kinde, but the fabrique of this earth and visible heavens, and the habitable part of the earth, wherein the good seed, the children of the Kingdom, and the tares, the children of the wicked one dwell together.

2. It is not [the field] as v. 36. nor [his field] as v. 24. but a field, where the treasure of the Text is hid; a field by it self, not a common field, but some speciall inclosed field, like unto the treasure, a treasure not hid, nor to be found in eve­ry field.

3. Field and Pearl (it seems) he made equivalent, and so confounded Church and world, in his sense; But how can this hold, that all the field should be bought, and yet but one pearl, when other pearls there were in the world, which the Merchant-man left unbought? Or, if all the world (of man-kinde) was bought, then all the goodly pearls in it? and yet the Parable saith, in effect, the Merchant bought but that one of great price.

And again, The Pearl here bought is of great price. Now all the world is not of any price to one soul, For what shall a man give? &c. nor are the souls of that worth, as Christ and his Gospel; He cannot, we see, temper the Text and his Exposition thus farre together, but with untempered morter.

In the next place, Who is the man that found the Treasure 4 and Pearl, and sels all to buy, &c. Was it the Lord Christ? (as he affirmed) What though God be said to finde his peo­ple, and Christ came to seek and to save the lost sheep, groat, and Prodigall? Those Parables, Luk. 15. are of one scope, these of another; The man thought (it may be) he had been opening, Luk. 15. 3, &c. not Math. 13. 44, &c. and so lost himself and the true sense of this present Text, which holds forth (as you will perceive more afterwards) the joyes and priviledges of a Christian, finding Christ in the Gospel, not Christs priviledges and joyes finding a Christian in the rubbish of the world of man-kinde.

Lastly, By selling all (saith our new Expositour) is under­stood, 5 Christs selling all he had, his parting with his glory, his riches of this world, his life, and the sweet beams of his Fathers love, to purchase the whole world, and his people therein. These words are fair and specious, and will take with the fancies of weak men and silly women, because of some truth therein, as if they were the truth of the Text; but (as before) upon one absurdity presumed, as the proper sense, he swalloweth many more: And though he thinks he hath found the life and marrow of this parabolicall speech, yet it is but the marrow of his own fancy, That Gods people are like treasure hid in the field, which when Christ hath found, he parted with all he had to buy this field: for if it hath appeared already, that

• 1. By the Kingdom is not meant the Church: nor
• 2. By the Treasure here spoken of, is meant the Christi­an: nor
• 3. By the field, the world of men: nor
• 4. By the Pearl, either the world or Church: nor
• [Page 5]5. By the man or merchant finding, &c. Christ Jesus: then cannot the selling of all, be Christs purchase of his people, by the parting with all he had to that end: But

Secondly, Let us examine his Observations, and see how 2. His imper­tinent observa­tions. impertinent they were: Were the Exposition right, most of the observations would be right and proper enough, but that foundation being false, the building falleth to the ground, As

1. The peculiar people of God, are Gods treasure and jew­els. A truth, but not here to be found.

2. God is found of those that sought him not. A truth, but not here primarily intended, only presupposed; the Parables speak of mans finding of God in Christ, and of Christ in the Gospel, and only presupposeth that God cometh in the Gospel of the Kingdom, and findes him first by the preventing light of his Spirit.

3, The providence of God is a strong Tower. But this tow­er, not built upon this Text.

4. Gods love is abundantly put forth towards his elect. We grant it, but not as the man intended it here, to obscure, set by, and take no notice of the abundant love of Gods elect to­wards Christ, which he speaks to in this place.

5. Christ parted with all his glory for the good of his elect. The Observation is good and pious, but not proper to the place; but in that Christ did part with all (as we finde it in other Scriptures) and that only for the elect: This indeed makes the Lord Jesus a Pearl and Treasure to every true believer, for obtaining of which treasure, the believer parteth with all his basenesse and glory too, in himself or in the world.

6. The Lord Christ did give himself for the world, that is, the whole world, or number of men in the world. This is the Observation, which the Observatour called a Doctrine hard­ly born, and that which I called at first a false Doctrine (ad­ded to his impertinent Observation) And which is the

Third thing to be ex [...]mined by the Scriptures; to which 3. His false D [...]ctrine. touchstone assoon as it is brought, we shall finde it hath nei­ther [Page 6] true footing in the Text, nor foundation elswhere in the written Word, rightly understood.

1. Not in these Parables of the Text: For,

1. If we cannot finde it in the Exposition or meaning of the words, we cannot draw out a Conclusion where there are no premises.

2. Parabolicall Texts prove nothing beyond their scope.

2. Not in other Scriptures, although the late Interpreters light (as he said) gave him, that Christ did die for the whole world, yet when we come to the Law and to the testi­mony, if he (or any man) speaks not according to the Word, in the sound sense thereof, it is, because there is no light in him, but upon proof and triall, his light will be found darknesse, and how great that darknesse is, we shall judge bet­ter with the Candle in our hands; or the Sun beams of Truth before our eyes.

In the search after the falshood of this his Doctrine, That the Lord did give himself for all the world of mankinde, though with a principall eye to his elect;

We will follow the Authours method: first, examine his positive Scriptures (as he termed them) and then such as are like them, and favour the Doctrine, which he produced for proofs;

And first, as touching his positive Scriptures, we will not forget his Caution, Take this by the way, that positive Scri­ptures must not be overthrown by mans reason or consequence, Heb. 2. 9. vindicated. [...], ubi anno­tandum parti­c [...]lam universa­lem non comple­cti singulos homines, sed omnia Christi membra in unum corpas conjungere. Bez. ann in loc. a Caution, that if himself had remembred, he might then have been silent, or since that, have recanted his rash reasonings and collections.

His first Scripture was that in Heb. 2 9. where Christ is said to taste death for every man. I answer, This universall par­ticle reacheth not to every individuum, or singular man, but to every member of Christs body; not to every man, as a man, but as a member of Christ, which appears,

• 1. From that precedent clause, by the grace of God; to every man that Gods grace extends unto, Christs death extends.
• [Page 7]2. That all, or every man is expounded by, and confined to many, v. 10.
• 3. Those many, or all, are sonnes adopted, and to be a­dopted.
• 4. Those adopted sons shall all come to glory, whom Christ is there said to taste death for.
• 5. Christ is the Captain of their salvation, for whom he died, all this in verse 10.
• 6. They are the sanctified, and to be sanctified, v. 11.
• 7. They are his Brethren, v. 11. and 12.
• 8. They are all the children of Gods election and regene­ration, v. 13, 14.

Besides, In how many places of Scripture do we finde the particle all, or every one, or every man, taken not for a sim­ple and absolute universall, but a meer indefinite expression, or note, of so many men, or of so many of mankinde, as are of that stamp and spirit, which that Scripture speaks of: as for instance, in one place for many, Luk. 16. 16. 'tis affirm­ed by our Lord, Every man presseth into the Kingdom, which, compared with Mat. 11. 12. you will finde but to be equivalent with the indefinite, the violent, or so many as are violent; not every singular man and woman, for it was but from Johns time, there was such crouding; and even then many of the Pharisees and Scribes gave way, stood at a di­stance, were farre from pressing in; for they despised, &c. Luke 7. 30. but numbers, and all those, and only those num­bers of the violent (who by faith offered violence to their carnall reasonings and corrupt hearts, and took hold of the promise of the Kingdom) pressed into it; and yet the expres­sion is every man; So here, Christ tasted death, or died for every man; that is, every one, of the number of those many, whom God bears a speciall favour unto, and in due time en­dueth with his speciall grace of Sonneship and sanctification, unto whom God is, and will be a father, Christ a Captain and Elder brother. Now judge ye who have any enlighten­ed reasons and consciences, whether this his first positive Scripture speaks positively, and peremptorily of Christs [Page 8] dying for all the world; and not rather respectively of e­very one whom God intends salvation unto; and of those only, who are very many in themselves, and peculiar ones by themselves.

A second Scripture followeth, 1 Joh. 2. 2. He is the propi­tiation 1 Joh. 2. 2. opened by the scope. for our sins, and not for ours only, but also for the sinnes of the whole world, that is, said the Expositour, for the whole bulk of men. For answer whereunto, And context,

1. The Apostle writes not, of no more then to, every singu­lar man, in the world, but of and to all believers among the Jews, as is demonstrable from v. 7. where he saith, Brethren, I write no new commandment unto you, but an old command­ment, which ye had from the beginning, and have heard from the beginning. Now, though the Gentiles had something of the Commandment written in their hearts (before Christs coming) yet only the Jew had it written in books, and had heard of it by teachers sent of God.

2. Lest it should be thought that Christ died only for the believing Jews. The Apostle enlargeth his assertion, as farre as Christ himself enlargeth it, Joh. 10. 15, 16. to the Gentiles, spread all over the world farre and near; or as Calvin (whose Exposition you may take assoon as a Catabaptists) the death of Christ belongs not to Jews only a part of the Church, but toti Ecclesiae, to the whole Church, or the Church in the whole world, in all ages, Nations, &c. And I shall prove it to be the true sense of the words, and the Arminian sense a false one, by these four Reasons. And vindica­ted by reasons.

1. From a parallel acception of the word world, Rom. 11. 12. where the phrase Gentiles in the later clause, explains the phrase world in the former: If the fall of them (the Jews) be the riches of the world, viz. of Gentiles; and yet when S. Paul cals the Gentiles the world, he doth not mean every singular Gentile, much lesse every singular man and woman, what or wheresoever, no more doth S. John here in the place we are opening and vindicating, but he meaneth that Christ is a propitiation for the sins of all that did, or should believe, [Page 9] or were of Gods number among the world of Gentiles, as also the phrase is used in the same sense, 1 Tim. 3. 16. preached unto vers. 1. the Gentiles, believed on in the world.

2. The Apostle speaks here of that world for which Christ is an Advocate, as well as a Propitiation. Now he is not an Advocate for all the world, or the whole bulk of men, but for those that shall beleeve, Joh. 17. 20. and that come unto God by him, Heb. 7. 25. Nay, he praied not for the world at all, being contradistinct to those that God had given him, Joh. 17 9.

3. As the whole world in some places is taken for the wor­ser Cùm mundus to­tus pejorem ho­minum partem solam denotat. 1 Joh. 5. 19. Apoc. 12. 9. Cur non ad po­tiorem etiam applicari possit, ego quidem nul­lus video Ames Cor. p. 139. part of men alone by themselves, 1 Joh. 5. 19. Revel. 12. 9. why may it not? why ought it not be applied (in this and other Scriptures) to the better part or sort of men alone by themselves?

4. The immediate scope of the Apostle is to comfort be­lievers, falling into sin, which comfort is peculiar to them, not of one Nation only, but of every Nation under heaven, If any man sin, vers. 1. We have an Advocate, for whom? for all? no, for any man of us, the children of God, begotten by the Apostles Ministery, who is our, and all others propiti­ation and Advocate, that are come in by the Ministery of the Gospel, as we are. Thus you see that this Scripture, which seemeth to be most positive and point blank for the Arminian-Anabaptist, is a blank, and saith nothing in true interpretati­on, but what is destructive to their errour of universall Re­demption.

A third witnesse must be heard speak, and that is, 2 Cor. 5. 2 Cor. 5. 14, 15 vindicated. 14. 15. Because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. This Scripture was set upon the rack, the other day, and made to speak for that which it doth not intend; by putting a new scope upon the words, as if they came in to answer such a question as this; Whether all were dead or no? A new fancy! where findes he it, that the Corinthians were in such mistakes? But in his [Page 10] own fancy-full opinion, that all were not dead in sinnes by Adam, even the elect, as well as others: The Arminian saith, all did not die in Adam, nor are they dead in sins, &c. The Apostle saith, All were dead, and his scope is (from vers. 9.) to excite others with himself to be ambitious of pleasing God, though it be with the displeasing of our selves, one reason hereof is drawn from the generall judgement, ver. 10, 11. A second from the speciall constraining love of Christ, who died for those that were as dead as others; even all of them that Christ died for were dead (that is not question'd, but taken for granted) what then? shall Christs death for any that he died for be fruitlesse? No, a two-fold fruit comes forth,

1. They live, a new life.

2. That life is no more to themselves, but unto him which died for them: They must needs deny themselves and the carnall applause of men (as we do, saith the Apostle) and study to be pleasing to God. So that if you take the scope of the words along with you, it is not to hold forth a generall atonement, but speciall mortification, or dying to a mans self, and living unto Christ, who died for him; and I adde, what the Apostle addeth, and rose again: implying, he hath no purpose to extend Christs death for any, further then he doth his resurrection; the fruit whereof goeth along with the fruit of his death; the proper and immediate fruit of his death being to kill and crucifie self-esteem, and to die unto creature-applause, vers. 12. 16. And the proper and immediate fruit of his resurrection (in all that he died for) being to make them non-Creatures, and to live to him which died, and rose again for them.

A fourth Scripture-witnesse called in, was, Rom. 5. 14. Who (viz. Adam) is the figure of him that was to come. Now Rom. 5. 14. vindicated. Adam was an universall person, and all died in him, therefore the second Adam, Christ, redeemed all, else the type was grea­ter then the substance.

Answ. 1. Every man and woman sinned and died in Adam, because they were all in him, as in a common root and stock, [Page 11] and accordingly all and every one who are in Christ, the com­mon root and stock of branches truly ingraffed into him: and so you must understand, vers. 18. The free gift comes upon all (who are in Christ the second Adam) to justifi­cation of life.

2. In this true sense of the Apostle, The figure is not great­er ver. 20. then the substance; for take the Apostle not only as he meaneth, but as he speaketh; and it is a sure truth, That where sinne abounded, grace did much more abound: though it abounds not to moe persons, nor reacheth to half so many, yet in this Christ redeemed as much, and more then Adam lost, that Adam lost but the righteousnesse of the Law, and of a meer man, Christ restoreth his own righteousnesse, the Go­spel-righteousnesse of him that is God; we are condemned by the sinne of man, but justified by the obedience and bloud­shed of God, Act. 20. 20. And all who are in Christ receive this abounding grace, Rom. 5. 17.

Thus you see these four positive Scriptures, called in as witnesses, speak nothing for, but rather much against univer­sall Redemption. It is a strange boldnesse to call forth Scri­pture to witnesse against it self; may any man take that boldnesse? No, let their mouths first be stopped and silenced for ever, who are such false criers and intelligencers, as to bring an evil report upon the Scriptures.

Now let us examine those which are like the former, and seem, as he said, to favour that which he cals truth, and we er­rour and heresie too.

First, That in John 3. 14, 15, 16. The Question was, whe­ther Moses did lift up the serpent to all, or not; if to all, then Joh. 3 14, &c. Christ not dying for all, the type will be more then the sub­stance, therefore it cannot be, but he must die for all.

Answ. 1. The scope of that type is given by the Lord him­self; the Serpent was lifted up, to hold out Christ lifted up vindicated. on the crosse, and in the Gospel; and as the Serpent was lift­ed up to all who should lift up their eyes, and look upon it to be healed: So Christ is lifted up to, and for all, which shall lift up the eyes of their faith, that they may be saved; we [Page 12] here agree, that as none are healed, but those that looked up, so none are saved, but such as believe (still, as in all such Scri­ptures, take it for the adul [...]i, or those of years) and in this respect the type is not more then the substance.

2. What gets he by saying, The Serpent was lifted up to all in the wildernesse? Were not all in the wildernesse the Church typicall? And who denieth that Christ gave himself for the Church, or his whole body mysticall, Ephes. 5. 23, 26? Act. 7. 38. This text then in John, favours beleevers, and Christs dying for them, not the &c. of all the world. But to v. 16. what doe we say? even what we have said before unto 1 Joh. 22. that the world of Iews and Gentiles, are so loved, that whosoe­ver he be, Iew or Gentile, and beleeveth, he shall not perish, &c.

Suppose it so, will some say, as our adversary said in his discourse, in granting that, there is nothing lost: Yes, but there is, on his part; 1. In that he gets nothing for the up­holding of his opinion by such an Exposition, he loseth: 2. He loseth by being convinc't, this is an Exposition stands with good sense; the Noun partitive [whosoever] streng­thening and attending the distributive sense of the word [world] into Iew and Gentile, whosoever, viz. of the world, be he Jew, or be he Gentile, and beleeveth: And if this be good sense, and most agreeable to other Scriptures; neither he, nor any man is forc't (for the avoiding of non-sense) to run to the Arminian interpretation of [world] for every singular man, of every kinde or sort of men; for it is neither said, nor meant that God loved every man, and gave his son for him, but God [so] loved the world (or common na­ture and kinde of men, or mankinde indefinitely taken, and found among Jews and Gentiles) that he gave his Son, that every believer, or every one that beleeveth (so the Greek strictly) in him should not perish, &c. Observe it, Gods love [...]. is in order and reference to the gift of Christ, and the gift of Christ in order and reference to the gift of faith: and that in re­ference to salvation, there is no separating of these links of the golden chain; which they do, who would make Gods love, and the gift of Christ common to those, to whom faith and salvation is not common.

A second favourable Scripture, which the man imagined to smile upon his opinion, is in Ioh. 1. 29. Behold the lamb of Joh. 1. 29. vindicated. God, which taketh away the sinne of the world: Yet this is a place of as great fears to him, as hopes; for putting forth the Question, What is meant here by the world, he answered himself thus, If not as we exprest before, that is, for the whole bulk of men, we are left in the briars.

Now to examine and answer to it a little; first, take no­tice, 1 that in this Scripture Iohn Baptist speaketh not of Christs death expresly, but of the fruit thereof, Taking away sin. So that if any will prove Christs dying for all from hence, he must hold with all, that by that death of his, the sin of all men is expiated and satisfied for; and here indeed the man hath brought himself into the briars, get out how he can; for he did peremptorily affirm, That though Christ did not bear the unbelief of any, but of the elect Nor is he stedfast in that faith, but is of opinion (unles he be changed since he was here) that all the satisfaction the father de­mands and ac­cepts for the e­lects sinnes a­gainst the Go­spel, is the sense of his wrath upon their con­sciences., yet he bare the curse of the Law for such as are not elect: which if he did hold according to Scripture, he must proceed with S ^t Paul, and affirm that which is peculiar to the elect; Christ hath redeemed us from the curse of the Law, that the blessing of Abraham might come on the Gentiles through Iesus Christ, Gal. 3. 13, 14. Be­hold here, a Gospel-blessing comes upon all those, who are freed from the Legall-curse, and if then the non-elected, by this mans doctrine have the one; he must yeeld the other also; if freed from the curse, they are blessed, justified and saved ones, this is worse then non-sense, even impure blasphemy against the truth.

That world is here meant, from whom sin in the latitude 2 and utmost extent is taken away, viz. Sin originall, sin actu­all, sinne in the guilt, and sinne in the power; and who shall certainly be saved perfectly, as inchoatively: But all men ne­ver had, nor shall have their sin originall and actuall, in the guilt and power, and in all it's dimensions and damnable consequen­ces taken away, therefore not all and every singular person in the world is here understood.

Take the true meaning of the words, thus, as I con­ceive, 3

[Page 14] 1. That which is the common sinne of the world (so it be not the sin of the holy Ghost, totall and finall apostacy, and the sinne of the devils and damned, totall and finall despair) Christ taketh away; from whom? from those to whom he is a lamb, and for whom he was sacrificed: And he totally and finally giveth out this vertue of his death to any one in the world, who takes hold of him as an All-sufficient expi­ation.

2. And again, there is not any one sinne taken away, but by him (there much of the emphasis lieth) nor any one sinner in the world pardoned, but by his satisfaction to the Father. Look not upon me (as if Iohn Baptist should have said) nor upon the water of Baptisme; as if the Minister or sacramentall sign, did or could take away sin, but behold, and behold him with the eye of faith, as of sense, who taketh a­way the sin of all, who have their sins taken away in the whole world.

Object. It may be replied, 'tis of the world, not in the world.

Answ. And why? because in themselves, they are ex­ceeding many, whose sinne Christ taketh away (reckon them up, if you can, in all ages and countreys, &c.) so the world is used, Ioh. 12. 19.

Obj. It may be argued and urged further, the Greek word is, [...], who beareth, and so Christ bare all the worlds sinne, though all be not saved by him.

Answ. 1. Christ so bare the sins of men, as he takes them away from them, by pardon, mortification, salvation, and that is the full signification of the word, he so beareth sin as a Surety another mans debt, which he taketh off the debtours shoulders, and sets him at liberty: Christ so bare the sin of men upon the Crosse, as to abolish guilt and enmity, and to obtain eternall redemption for us, Heb. 9. 12.

2. His bearing of the worlds sin mentioned here in Iohn, is limited to the sin of many, Isa. 53. ult. though being very ma­ny in themselves, they are called the world here and elswhere. This Scripture we see, favours not the errour of universall a­tonement, [Page 15] but the truth of Christs bearing away the sins only of his people, and of no more.

A third followeth, Joh. 4 42. We know that this is in­deed Joh. 4 42. answered and cleared. the Christ, the Saviour of the world; what say you to that?

Answ. Beloved, the light we have given you into the fore-cited Texts might suffice for answer here, and save me a fur­ther labour; but that the Expositour bestowed much pains to pull down the truth, and it were a shame, if I should not work as long and longer then two hours, to build up the breaches, which this plunderer of the Scripture hath made amongst you. I observe also that some are staggered at his glos­ses upon one Scripture, some upon another.

First then, Consider who spake these words; Samaritans 1 newly converted to the faith, who, if they had not appre­hended him to be the Saviour of more then beleeving Jews, could not tell where to have set their foot, but we Samaritans of the Gentiles have heard him, and doe know that this is in­deed the Christ, the Saviour of Iews and Gentiles all over the world.

Secondly, The Saviour they call him: what, an imperfect, 2 or perfect one? If he saveth all the world (take it in the Ar­minian sense) yet it is but imperfectly: and what blasphemy is this again, to render him but an imperfect Saviour, yea, but a titular Saviour, not so in truth? For thus I argue: Either he saveth in truth and perfectly, and that is but some, or all in title and shew, and that is, not at all; and so in making him a generall Saviour, they make him none at all.

Thirdly, I cannot see (though I desire to be as charitable 3 as I may) but that the Arminians and their followers, in al­leadging this place, must fight against their own light, for they say, though Christ died for all, yet he saveth not all; why then is this Scripture mentioned, which speaketh not of Christs death, but of the fruit of it, Salvation to Iews and Samari­tans, and to any other of the world, who shall hear and believe as they did.

A fourth place, Luke 2. 10. Fear not, for behold, I bring you tidings of great joy, which shall be to all people, that Luk. 2 10. vindicated. a Saviour is borne, &c. How could it be great joy to hear that Christ was come, and yet not dye for all people?

Answ. 1. To the shepherds of Bethlem (being Iews) is 1 this Gospel of Christs birth, and of salvation by his birth and death published, as Act. 10. 36. The word which God sent to the children of Israel, and sent and spoke it first to them, Act. 13. 46. Yet not only to them, but to all people, or to all Nations afterward, in Asia, Africa, Europe, France, Spain, England. As Saint Iohn enlargeth Caiaphas Joh. 11. 51, 52. speech, when he prophecied that one man should die for that Nation, viz. of the Jews, and not for that Nation only, &c. Where I beseech you observe his limitation, with his enlarge­ment; his enlargement in these words, Not for that Nation only, but that also he should gather together in one; his restri­ction or limitation in these, the children of God that were scat­tered abroad. Whence a second answer,

Though the Gospel, or good tidings comes to all people, 2, yet it comes with this limitation, that Christ died intention­ally and only for the children of Gods election scattered in all Nations.

Whosoever, of any Nation, hearing this Gospel shall be­leeve, it will be matter of great joy, and because there will be 3 some of every Nation that are the chosen of God and believers, who shall finde this true Treasure and precious Pearl, it shall and will be matter of great joy to all people, or as it is in the Greek [...], to all the people; or, to all that people, that is, all the people of God, or flock of Christ, whom, and whom only he came to save, Mat. 1. 21.

The false glosse would make it matter of joy to men, and to 4 all people before they believe: tell me, can there be joy be­fore faith? I have preached the Gospel here these 14. years, have ye rejoyced in it who have not beleeved? No, yet I will assure you, there will be joy in and after beleeving. Every one hath joy in Christ the Treasure and Pearl, not as another [Page 17] first, but as he before another findes it; or, not as all finde the pearl, for all never did, or will finde it, but as himself findes it. So that this Scripture favours beleevers, and the people and children of God, but not an unbeleever, any fur­ther then that he is of such a Nation, where God hath some people of his own, and where he is called outwardly, and com­manded to beleeve; it saith not, That Christ died for all and every singular man, but that he is a Saviour to Jews and Gentiles, and that he died for the people of Gods love, in all Nations.

A fifth Scripture was the Parable recorded, Math. 22. The Parable, Mat. 22. abused from v. 1. to 10. the contents whereof (as he laid them out) were these four,

• 1. Here is a feast of fat things prepared, as Prov. 9. Isa. 25. The fatling killed, is Christ alone.
• 2. Those sent are the Ministers of the Gospel, who first invited the Iews, and from thence went to the Gentiles.
• 3. The persons they are sent to invite, all the whole world, good and bad, which he ranck't into three sorts, Wicked men, Hypocrites, and true beleevers.
• 4. The end; Now to what end is it to preach to all, if Christ did not die for all, though with a speciall eye to the elect. Thus farre our new Expositour.

Ans. 1. Neither the scope of Christs Parable in this place, & vindicated. nor of his true Ministers preaching of it, or of the invitation 1 of all to the feast, is to shew that Christ died for all, but that many are called, and few are chosen, as our Lord himself gives forth his own minde, v. 14. If God will call more then he hath chosen, or doth manifest that he hath chosen, shall any man (as this man) be so bold as to ask, to what end is it to preach to all? But

Secondly, If he would know, it is for the elects sake, that 2 we preach to all; though Christ did not die for all to save the elect: but to save the elect, he dieth for them, and them only. And let no man, nor this man talk of Christs speciall eye to the elect, if it be not a single eye fixt upon the elect, and the elect only; he doth as much as he can (by this doctrine of uni­versall [Page 18] Redemption) to put out that eye of Christ, but before he shall doe it, his right eye shall be utterly darkned.

Obj. But if Christ died not for all, the man who had not the wedding garment might have said; why, Christ died not for me.

Answ. 1. In that he was speechlesse, he had more ingenui­ty (it seems) then such as make this objection.

2. Christs call, and mans hypocriticall answer (when tis gi­ven) leaves men without excuse or plea.

It was sixthly argued from all the Scriptures which hold forth types, Me thinkes (said he) they doe all of them Typicall Scri­ptures. something hold out this truth; And how? Because a Sacrifice did type out for all Israel, and if Christ do not redeem all, the type is greater then the thing typed.

Answered. Answ. This is the third time that he hath harped upon this string, about the type and the substance: Now to what I have said before, touching the brazen Serpent and A­dam; I adde,

1. What loose we, or the truth, and what gets he, and his errour if we say, that in some respect the types were more then the substance (did you never observe the shadow greater or longer then your body; when you walk in the Sunshine morning or evening?) And especially if we reckon up the types by number, many were the types and shadows of one Christ; yet one Christ is greater for spirituall truth and substance, then all shadows.

2. He did very unhappily instance in the sacrifice for all Is­rael; for all Israel was typicall, as well as the Sacrifice: As all the sacrifices typed out one Christ, so all Israel typed out, whom? Not all the world, but the only Dove and Spouse of Christ, the Church Catholike, consisting not of every man and woman, but of the elect of God, whether men of years or infants, in all ages and places; and this sub­stance sure is as great as the type, even for number also, Rev. 5. 9. compared with cap. 7. 9. and Gen. 15. 5. compared with Rom. 4. 18. Let him that readeth understand.

A seventh place produced, as in favour of his opinion, was, 1 Tim. 2. 6. He gave himself a ransome for all, to be testified 1 Tim. 2. 6. vindicated. in due time. And when was that time Christ gave his father satisfaction for all? From the time that Adam fell, when men were in the loins of Adam, and whole Adam, else if his surety had not then died, he had died, and all in him?

Answ. 1. We grant in the Apostles sense, not the Armini­ans, that Christ gave himself a ransome for all, It is a testimo­ny in it's proper season [...]., as in the Greek, to be held forth; but what the Apostles sense is, you may easily gather by looking back to ver. 1, 2, &c. Some of all sorts, Kings, and men of Authority Christ gave himself a ransome for, as well as for meaner persons, therefore pray them in to the truth, &c.

2. Who denieth, what the Scripture elsewhere affirmeth, That Christ was a Lamb slain from the beginning of the world, being promised and prophecied of from the beginning that he should be slain, and vertually his bloud was shed, and his grace was effectuall to the ransoming of all sorts of belie­vers from the first, but here, Latet anguis in herba, under this green grasse lieth hid a biting Serpent; for when Christ is revealed upon Adams fall, whole Adam, as he ex­prest it, or all mankinde is interpreted to be ransom'd with Adams person, that day wherein he fell; which I will disprove by these evidences.

1. As soon as Christ is revealed, and with the first Gospel that ever was preached, a difference is made and declared by God himself, between one part of mankinde and another, Gen. 3. 15.

2. Adam as soon as fallen, is no longer a publike person, nor doth Christ (by that promise) undertake for Adam, and all his posterity; 'tis well if Adam (now in a private capacity) can escape for one; the Covenant of Redemption is not 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.

[Page 20] 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 weapon [...] of Reason and Argument out of his hand; or leave [Page 21] 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 [Page 22] 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 [Page 23] 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 in Scri­pture, you must (as on a musicall instrument) not put on great strings only, but the smaller also, and in a Consort, take the Tenour and Counter-tenour with the Base: You must not only hearken to the loud noise of the world, and the sound of all, all, &c. but take in the smaller sounds of sheep and friends, and believers, and then, when we have the Scri­ptures in a compleat harmony set together, they doe all unanimously make against universall Redemption, not for it.

Behold the first Reason, is without an Argument.

2 Reason 2. If Christ did not die for all, every one could not have a ground of believing the report of the Gospel.

Answ. What, is there no ground of beleeving, but upon a false Alarme and Report, as this man hath brought amongst you?

1. This Reason is the voice of unbelief; The Armi­nian Doctrine helpes a lame Dogge over the stile, viz. An unbeleeving heart to reason against the truth, be­cause all men are not bought and redeemed by Christ, therefore I must not beleeve. I say again, this is no­thing else but the language of unbeliefe, beware of it.

2. I retort it; To lay forth this Doctrine before car­nall men, That Christ died for all, is to lay a stumbling block before the blinde, and to throw dust in the eyes of faith, the faith of Gods elect, that it shall not see at all, but live by sense, and not by it's own principles, or not see by it's owne eyes. Beloved, in true beleeving there is a mystery: When Christ dying for sinners, is prea­ched to the world, it is a self-denying act to beleeve [Page 24] in him, before I know I am of Gods secret number of the names in the Lambs book, for whom Christ died, but 'tis no self-deniall, when I hear Christ died for all, to beleeve I am one. This Doctrine then is an enemy to true beleeving, and indeed, a false Doctrine (as I called it at first, and have so pro­ved it) can beget but a false faith, that which is but tempora­ry, not to be nourished or cherished by any true teacher or di­spenser of the word.

3. Is there no ground of believing, except Christ died for all? I will name you a few (without this) and sufficient, I sup­pose to convince and draw a soul to believing.

1. That Proposition, or true and faithfull saying, 1 Tim. 1. 15.

2. The Command, Believe, God bids thee believe; faith is obedience to the Command, Rom. 16. 26.

3. The Promise; He that beleeveth shall not perish, Joh. 3. 16. but he hath everlasting life; Joh. 6. 47. and shall certainly be saved, Act. 16. 31.

4. Gods act of justifying the ungodly, Rom. 4. 5.

5. Gods raising Christ from the dead, Rom. 4. 24. 1 Pet. 1. 20, 21. consult and ponder the places.

6. This very Proposition, That Christ died but for some, namely, for his sheep, hath been a ground of believing, as Joh. 10. 15, &c. after much discourse about his sheep, and dy­ing for them, the result and close is, v. ult. And many beleeved on him there.

7. Christ himself held forth (indefinitely) as a sufficient, necessary, and only meane of salvation, which, who so belie­veth Ames. Anti. Synodatia. 188. in, chuseth and relieth upon (under that notion) may be sure, that Christ hath an effectuall intention and purpose of saving him. So the Apostle Paul, and others held forth Christ: We preach Christ crucified unto the Jews indeed (who will not see sufficiency) a stumbling blocke; and unto the Greeks 1 Cor. 1. 23, 24. (who will not see the necessary determinations of Gods wis­dom this way) foolishnesse; But unto them which are called, perswaded to hearken after a crucified Saviour, the sufficiency, necessity, and sole-soveraignty of his soul-saving bloud and pal­sion, [Page 25] Christ the power of God, and the wisdom of God; so we preach, so Gods elect do believe, though they know not at the first, whether they be of the number for whom Christ was cru­cified; Hence,

Fourthly and lastly, I answer, The first act of thy faith is not to beleeve Christ died for all, or for thee in particular (the one is not true, the other is not certain to thee, till thou be­leevest) but this is that thou art called unto, to believe in Christ, as dying for sinners, and able and willing to save thee belee­ving; then when thou comest to reflect upon thy faith, thou shalt finde Christ died for thee; not one man or person (of years) more then other is included or excluded, but by his faith or unbelief.

Behold again, his second Reason without an Argument, viz. without nerves or sinews of truth, to argue for this tenet of his, and of all unbeleevers in a practicall way: Let none then go away from such a Lecture, and say, We were led into, and kept in errour all this time (for we were taught, that we must first know we were elected, before we should beleeve; but now, that we hear Christ died for all, we see ground for beleeving) for it is as much as your souls are worth, to mis­carry here, you may be lost for ever upon this verticall point: For I deny, that Christs dying for all, or Gods electing of some, and the particular knowledge of it, is the foundation that we lay for mens beleeving; not the first, because false; not the later, because though it be most true, that God gave his Sonne for none but his elect; yet that thou shouldest know thy self of the number before thou believest, who but ignorant men will teach so? who but ignorant hearts will think so? Election is a cause of beleeving, and so many as are ordained to life, have and shall believe, Act. 13. 48. And if men doe fi­nally persist in unbelief, it is a sign they are not of Christs sheep, Joh. 10 26. He that would know his election or redem­ption before he believeth, is never like to know it.

2. Come we to his Arguments (as he cals them)

Arg. 1. Arguments disarmed. The. 1. From the text, Math. 22. 14. Many are called, but few are chosen; It was thus argued;

If Christ died for all that are called, he died for more then the elect, but he died for all that are called, else they should not have been called, or being called they are bound to believe that which is false, if Christ did not die for them.

Answ. I deny the Assumption, and the two proofs of it.

The Assumption to be denied of you, beloved, as of my self, is this, That Christ died for all that are called, tis a presum­ption without any found proof: for

1. The first proof, Else they should not have been called, is a non sequitur, or a false consequence, for many are cal­led, because among the many, God hath his choise number, and will one day more distinguish them (before all the world) then yet he doth, as in vers. 47. The Parable following these of the Text.

2. The second proof proves not that it is brought for, Be­ing called they are bound to believe that which is true or false, and if Christ 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, [Page 27] 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 1 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 2 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, 3 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 1 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 2 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 Ʋses.

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 dissemble and Consequences tried & cut off. preach a lie, telling them that Christ died for them, when he did not.

1 Answ. 1. When we (according to Scripture) preach Christ crucified to the world (not yet believing) we do not, we dare not say, that Christ died for them; but that Christ died for sinners that they might believe in him. And doe we [Page 30] here dissemble, or is this a lie? Is it not a true and faithfull saying, &c. 1 Tim. 1. 15. And hath it not worth and weight in it?

2. If upon our preaching and mens hearing, faith be wrought, we say to such, and of such, Christ died for them, and doe we here dissemble, or is this a lie? to say Christ died for thee and me beleeving in him.

3. Is not the dissimulation and lie, the result of such stuff as this, Christ died for all, and every singular person, when by the event, it plainly appears, he did not? let Deut. 18. 2 [...] ▪ be the judge.

Cons. 2. If we deny Christ died for all the world, we may 2, as well say, God made a people on purpose to damn them, as if you or I should marry a wife on purpose (by the blessing of God) to have children, and then when God hath bestowed them, you or I should go and cut the throat of one, and hang another up by the tongue, and throw a third at the fires back, were it not a woefull thing? then much more that a mercifull, tender-hearted God should deal thus with the workmanship of his own hands.

Ans. What have we here, but great swelling words of vani­ty, and the foam of a distempered fancy? yea, daring and despe­rate words against the truth.

1. Let us examine the Consequence; Doth it follow at all that because we say the one, Christ died not for all, therefore we may say the other, that God made a people to damn them? He would indeed teach us to blaspheme, but we will not learn of him. The Scripture tels us, Eccles. 7. ult. God made man upright, but they have sought out many inventions; waies enough to damn themselves; yea, that one invention of eat­ing the forbidden fruit, was sufficient to have damned the elect of God (with all the rest of mankinde) but that Christ stept in for them; the devil shall not swallow all. A­gain, the Scripture tells us, Prov. 16. 4. The Lord hath made all things for himself; yea even the wicked for the day of evil. He made them not wicked, but if men make themselves wicked, God (who would not permit the [Page 31] evil, but for a greater good, his own glory, &c.) makes or orders these wicked ones, to suffer their just punishment on the execution day.

2. Because God will not lose his elect, but purchase them at a dear rate, Is he bound to doe as much for others, as he freely doth for them? Who art thou that repliest thus against God? as if because man takes delight in sinning, God should take delight in meer damning; no, no, 'Tis the sinner cuts his own throat, and throws himself into the fire; and when upon offers and entreaties, the sinner will not return and live, but sinne and die, the mercifull God will shew no mer­cy; He that made them will shew them no favour, Isa. 27. after his patience is abused, his mercie sleighted, and his ten­der bowels grieved; justice breaks forth, and fury ceaseth up­on the poor sinner.

3. Here is nothing but jugling and delusion in this pre­tended Consequence and plea; for even they that plead Christ died for all, doe not, dare not say, he died on purpose to save all, or to take away from all sinners, their purpose of sin­ning; And if notwithstanding such universall grace and Re­demption, as the Adversaries boast of, men will and do go on with their purpose of sinning, shall not God go on with his purpose of punishing the works of the devil in his own work­manship?

Cons. 3. It implieth and concludeth as true believers un­der 3 condemnation, as any that are saved, for the truest be­liever doth but believe what is reported to him; and if it be reported to some, that Christ died not for them, they believe it, and so perish.

Ans. 1. None that believeth, and comes under condemna­tion, can never be said to be a true believer, in a true Theo­logicall, but only metaphysicall sense; as copper is true cop­per, but standing for gold, 'tis not gold e're the more, or true gold; so the faith of a temporary believer is a right copper-faith, not faith of Gods elect, or a golden faith.

2. A true believer indeed, receiveth the whole testimony of God about his Son, not a part only.

3. In all the report of the Doctrine, there is no such Do­ctrine as this taught; Christ died not for these particulars, or, Christ died for every singular person. He therefore who believes upon this ground, Christ died for every one, there­fore for me, beleeveth a false Proposition, and his faith is false. And he that beleeveth, Christ died not for him, because he is told [...]o without book, believeth without book; and so if he perisheth, he perisheth, by, and for beleeving his own heart (or Satan a lying spirit in the mouth of his heart) not for be­lieving truly.

This is a meer scandall they would cast upon the true Gospel, with the rest.

Cons. 4. The grace of Christ is straitned, for they speak of free grace, and upstart nothing, but a plea for one of a hundred, 4 or one of a thousand.

Answ. 1. Is it nothing to have one of a hundred, or one of a thousand written in the Lambs book of life? (Though who taught him, or any other this Arithmetick? The Lord on­ly knoweth who, and how many, are his) he is an upstart nothing, who puts this reproach upon Gods diminutives, and his little flock.

2. The freenesse of grace is magnified and manifested the more, by Christs dying for a certain number, given to him of his Father, whom he thanketh, and praiseth, Math. 11. 25 6, 7. for this free reservation of grace to a few. Con­tracted beams of the Sunne have the greater strength in a burning Glasse, to warme and fire; and so have the raies of divine favour, contracted into a narrow compasse, Rom. 9. 28.

3. Our plea for Gods elect, will hold, and come to some­thing in the end; none of the Lords people, but shall obtain the fruit of Christs death; when as their plea, for all the world (besides the elect) will fail them in the experimentall issue, and come to nothing.

Cons. 5. God will damn men (they hold) because he will 5 damn them, and so they make damnation Gods Ordinance, not mans sin, the cause of it: And in this, we may go so farre as [Page 33] to justifie the devil, who taught Cain, and Julian, and Spi­ra to despair, and Judas to hang himself; Now you will con­clude the devil to be a lier from the beginning, and that he cannot teach a truth, and on the contrary you will conclude, none ought to despair, &c.

Ans. 1. It is a double reproach, either that this follows up­on Christs dying for sinners prae-elected; or that we hold, God will damn, because he will damn; God can send his Son to die for, and save whom he pleaseth, and yet doth not damn any but for sin.

2. If men sinne against the Gospel, and sinne with that disobedience, as to stumble, and fall too, into despair; it is of themselves; not from Christ, or the Gospel; but by accident. God ordaineth the Gospel for salvation, and Christs death, for salvation; if man and devil agree to pervert the Scripture, to their damnation, 'tis the devils invention, and mans ordinance, not Gods.

3. Yet this we say; That no devil shall teach a man to de­spair (note by the way 'tis the devils doctrine, not ours) nor shall man voluntarily damn himself, against Gods over­ruling will and power, but with it, for the Scripture, so attri­butes the cause of damnation and despair to the creature, as yet it subordinates all this to the fore-appointment of God, to or­der 1 Pet. 2. 8. Jude v. 4. and suffer it so to be.

And so you may conclude, That although none ought to despair, nor hath any warrant for it, from Christs dying but for some, or from any other Scripture-truth; yet if they do de­spair (upon fleshly, worldly and satanicall motions) God will order it to his glory.

And what vanity now appears in our opposing that errour of Christs dying for all the world? (or rather, what impiety and impudence doth not appear in his exclaiming against the Truth?) as having many dingerous consequences attending upon it. Were they consequences, they were dangerous e­nough, but we have discovered them not to be consequences, and the Adversarie's challenges to be but flourishes and bravadoe's, fighting all this time in the air, and with his own [Page 34] shadow, to amuse the people, his Auditours, and ensnare your souls, which is the only dangerous consequence of his, not our Doctrine, that I am for the present afraid of.

But lest he should want an Adversary, he cals forth one Objection, which he said, comes out as the Forlorn Hope from us.

Object. Christ died not for all, because he praied not for all, Joh. 17. 9.

Answ. His answer was two-fold;

• 1. Although he praied not there for all, he might else­where.
• 2. He did pray for his enemies (when upon the Crosse) and let any prove, there were none but the elect.

Reply, Reply to the first Answer. This Argument from Scripture, he cals our for­lorn Hope, and strong enough for him to encounter withall, nor shall he finde it so forlorn, but that it will make good it's line and ground; For

1. Whereas he saith, Although Christ praied not for the world, in that place, he might elsewhere; Himself loseth ground; for such as Christ leaveth, but once out of his prayer (by way of exception and caution) he never takes in; nay, 'tis a sign he never took them in.

2. Again, To shew the Lords meaning (whom he praied for here and elsewhere) he gives his own limitation, vers. 9. But for those that thou hast given me; and his enlarge­ment or extent, ver. 20. Neither pray I for these alone, but for them also which shall believe on me through their word; these are but a few to all the world.

1. When he praied for his enemies, they were to be consi­dered To the second Answer. under a double notion,

1. As those whom he died for, and converted soon after, Act. 2. & 3. & 4. Chapters. Or,

2. As his personall enemies (whether elect, or others) and so he did but set us an example, what we should do when hated and persecuted; what? forgive them, and pray as he did, Luk. 23. 24. Father, forgive them, &c. either as be­ing those he should die for, for whom he would, and did make [Page 35] satisfaction, and so to be forgiven eternally and absolutely; or such as should be forgiven, respectively (as doing injury Numb. 14. 19. to his person) and temporarily; as many in the wildernesse are said to be forgiven, who were not presently cut off; which as a godly man may obtain of God for a reprobate; so Christ, for such, as did ignorantly crucifie him, though God did af­terwards visit the sinnes of the fathers upon the children (who went on to crucifie Christ, in his members) at Jerusa­lems destruction.

2. What ever Christ praied for (when he praied for his e­nemies) in order to this life, he had; viz. a temporall for­bearance; or keeping off a temporall punishment, &c. But what he praied for in order to eternall life, he received much more, and had it been for any more then the elect, that man, had been both a reprobate, and yet eternally forgiven; which things are inconsistent, and cannot hold together; that either Christ should so pray, or praying not be heard, or being heard, the person or persons praied for, should be eternally reproba­ted, and yet eternally pardoned.

You see then we make good the passe here, and shall maintain the fight; our Forlorn Hope (as he called it, I wisse, not in derision) not receiving so much as one wound.

His next Use was To comfort mens consciences in the con­sideration Examination and dissipation of the second Use. of Gods love; and this generall love from which none are excluded; much more this comfort was for the elect, and Christs friends; for if Christ died for his enemies, then surely there is abundance of love for those that be his friends.

Answ. 1. He should not need to have taken this fetch and compasse to raise comfort for Christs friends; for they have enough from the Doctrine of Christs dying but for some, and more comfort thence, then if he had died for all; for

1. They have the comfort of Gods speciall love, and that is more then what ariseth but from a generall love, which is no more then a reprobate may have.

[Page 36] 2. They have this comfort, that being sometimes ene­mies, they are made friends, Rom. 5. 9, 10. which is not the priviledge of all: grant, that Christ died for his enemies, and that all are his enemies; yet he died not for all his enemies, but for such, as were in Gods speciall love, his Favour­ites, from all eternity; in time made enemies, by the first Adam, and in the fulnesse of time made friends, by him the second Adam.

Answ. 2 Secondly, There is some comfort it seems (by the univer­sall Doctrine) for men while they continue enemies (though more for his friends) this is implied; because Christ died for all, from a generall love; my Beloved; observe the fallacy; Though God bears a generall love to that kinde of his crea­tures, Man-kinde (and not such a love to Angel-kinde) as to appoint a Redeemer in that nature for men, of the com­mon kinde, and those as bad, and as forlorn as any, of their kinde, his elect while enemies; yet this doth not administer one dram of comfort, to any individuall person of man-kinde, while an enemy; but when comfort comes in, it is to his elect, called home, and to them only; not as uncalled, or outwardly and ineffectually called, but as called, and that effectually; and according to purpose.

And so this Heretick is forc't (being [...], con­vinc't and condemn'd in himself, as I gather by this Use) to apply his comfort to the elect alone; and to that end quoted the 2. of Col. 2. The Apostles praier for them, that they might have the full assurance of understanding; which he in­terpreted to be, That they might see their particular assu­rance of life, in a generall promise; and not their generall as­surance in a particular promise: for we desire no more then a particular and personall assurance, in and from a generall promise, such as Pauls, 1. Tim. 1. 15. and yet this gene­rall, is not so universall, as that Christ died for all the world of men.

But not hurting us, in all this Use of Comfort hitherto, at last he thought he would strike home, and wound us deeply, with this blow; A man may preach seven years of particular [Page 37] Redemption, and not comfort a distressed conscience; to which I say two things;

1. What means he by a distressed conscience? a childe of light, walking in darknesse, or a childe of darknesse blowing up the sparks of his own fire-sticks, but almost smothered and stifled with the smoke thereof?

2. We preach a choice and speciall Redemption, in a ge­nerall offer, to what sinner soever, that is distressed, and will be directed; As Paul, Believe, and thou shalt be saved; and Act. 16. immediately the Jailor is comforted, he staied not seven years for it.

His third Use was, To teach us abundance of love to Examination of his third U [...]e Christ.

Answ. I demand whom he means by [us] if the people of God, and the elect, and believers; how is this a direct in­ference, from Christs buying the whole world? if all men, be meant by us, how shall they love, who doe not believe? but if he understood Gods peculiar people; because he mention'd the Spouse afterwards [no wonder her love is so carried af­ter her espoused husband Christ] let him know that the hearts of the Saints are touched and taken with the speciall love of Christ; it is that which constrains them to love him in a speciall manner, and that the more abundantly, because they know in part, and shall yet further know, Christ died for them, not only out of a generall love which he bears to mans nature; but out of a speciall and singular love, which he bears to their persons, and to theirs onely.

Thus have we followed his Counsell to search the Scri­ptures, and we finde them of weight, for speciall Redem­ption, and love, but weighing the man, and his Doctrine, and Uses too, of universall Redemption, we have found them too light.

Let me but adde a few Arguments, as Antidotes (against the poyson, which some of you, may have suck't in of late) and preservatives from the infection of this hereticall tenet, of Christs buying the world of men, and dying for them all; [Page 38] and we have done with the Anasceuastique part of our dis­course, which tends to the weakning, ruine and destruction, Antidotes or Counter poison of so grand an errour.

First, Gods Attributes are hereby wronged and scandali­zed, as

1. Gods power is called into Question; as if a generall bene­fit were merited by Christ, which by reason of mans wicked­nesse he cannot apply.

2. His wisdome is eclipsed, for it puts upon him such an intention, as yet by proper and direct means he attains not unto.

3. His justice is rendered unjust; for he receiveth a full satisfaction, of his Sonne, for all men; and yet neither first nor last, receiveth them into the favour of communion and friendship.

4. His highest love is undervalued; for it holds forth Gods love to give his Sonne, but not so, as to give them faith, for whom he gave his Sonne; and it speaks of Christs sweat­ing and dying for them, whom yet he lets die and perish in their sins.

Secondly, If he died for all, then he died in their stead, and as their surety he discharged the whole debt, and so, it is not only unjust, but impossible, that any should perish; here the Remonstrants (Arminians so calling themselves) at the Hague conference, had a subtle distinction of Christs dying, Non loco & vice omnium, not in the room and stead of all, sed bono tantum; but for their good only, whereas the Scri­ptures (which own not such a distinction) hold out Christ as dying in the room and stead of sinners, that they might not die eternally, but live for ever, so is, [...] Rom. 5. 6. [...], where [...] is as much as [...], and so render­ed, Philem. v. 13 [...]; that in t [...]y stead, in ano­ther case; and about the Que­stion in hand, the word in 1 Tim. 2. 6 is [...]; a ransome in the room and stead of all; or pro onnis ordinis e­lectis; which compared with Mat 20 28. is, [...] for many, and but for many indi­vduals; or, in stead of many singulars (cho­sen of God) one choice-sin­gular-Jesus suffered. 1 Pet. 3. 18. and other places to be understood; Christ died for the wicked, that is, in their stead, The just in the room of the unjust; The good, the all, or any of the benefits that comes from Christs death, floweth from this that he suffered in the room of those, who have that good and benefit by his death; and if, as themselves acknowledge, he died not in the room and stead of all; they weave but a spiders web, to say, it was [Page 39] for their good; how can the surety do the debtour any good; if he neither be bound in his stead, nor paies the debt, in his room?

Thirdly, If he died for all, he rose again for all, ascended, sits at Gods right-hand, and makes intercession for all; for the Scriptures joyn his death and resurrection together, Rom. 4. ult. and his death, ascension, sitting, interceding with the Father, all together, Rom. 8. 34. and more particularly with his intercession, 1 Joh. 2. 1, 2. and if so; that he riseth, as­cendeth, sits and pleads for all; he is, either heard, or not heard for all; if heard for all, then all must be saved; if not heard for all, then Christ intercedeth in vain; and the Fa­ther doth not hear him alwaies, crosse to Scripture, Joh. 11. 42.

Fourthly, This loose opinion, puts all that hold it, upon such distinctions, as have no ground from Scripture, but are contrary to it; as

1. That (but even now named, or refuted) of loco and bono, not in stead of all, but for the good of all.

2. That of impetration and application; which the Gospel holds forth as inseparable acts of Christs media­tion; to whom Christs death is or shall be applied for them, he obtained remission of sinnes, and for whom he did impetrate, to them he applieth, Isa. 53. 11. Joh. 10. 15, 28. Heb. 9. 12, 15. Yea the Apostle inferreth 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. [Page 40] 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 [Page 41] 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 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?

[Page 42] 10. And lastly, It engenders unto that conceit, That the damned may in time be saved 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 1 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, 2 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 3 any other Scripture to speak this way; viz. That Christ did buy the creature for all men, our Ʋniversalists will not rest [Page 43] 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 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, [Page 44] 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 'tis called, Heb 9. 13.

2. Then would Gods love and favour be known by out­ward Demon. 2. benefits at the first view, and by good events of provi­dence, without any other consideration; it is enough Christ purchased the world for them, and them for the world: God loves them, nor is there any hatred to be taken notice of, from other notions; contrary to Ecclesiastes, chap. 9. 1.

3. Then all are under Grace, and Gospel-grace, and Gospel-Covenant; Demon. 3. Nature is grace, even naturall reason and will; or nature endued with reason and will (as Pelagius fancied) for this was part of the purchase.

4. Grant but all temporall things (even of men excom­municate, Demon. 4. and of Heathens) to be founded in grace (I mean Gospel-purchase, and Gods free favour in Christ) and you Daven deter. q. 30. lay a foundation for the Popes Supremacy, and his deposing of Princes; for that being granted, 'tis founded in grace, and [Page 45] 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 M ^r 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. M ^r Gillespy 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 M ^r 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. 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 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 [Page 47] 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, 'tis 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 [...] or [Page 48] 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 Morte morie­ris, Hebraismus est, qua verborū 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) 'tis 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 [...]pouse and Bride, to redeem and save her, and her only [Page 49] 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, wealth, honour and riches, poor Turcicum im­perium quantū 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 [Page 50] 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 [...], 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 W [...]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 [Page 51] 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, 'tis 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 men [...] 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 [Page 52] 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 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; 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 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 [Page 53] died The 78. (he saith) for all, to prepare [...]n apt and sufficient re­medy, and for the elect, to apply to them, what he had pre­pared for all. Nor did he die 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 The. 81., then for the sheep of Christ, he would have Christ to die, out of a more generall intention; which he en­deavours 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 Sermōs 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 judgem [...]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 tenet [...] 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, [Page 54] 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. Inte [...]ere pro­prie, est velle per aliqui [...] a [...] 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 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 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. 'tis 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 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, [Page 55] 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 generally, or more specially intended, in his death: And if he comes to Testardus for resolution of this doubt; he cannot be resolved by his Doctrine, because Ibid. by the more generall redemption, and in­tention, God doth not mean to bestow actuall salvation upon the sinner, but conditionally; And if you ask him, upon what condition, he will not tell you, it is upon a faith, of Gods ir­resistible working (which yet he The 243, 244. granteth to some, and in­genuously acknowledgeth peculiar to the elect) but in effect The. 102., their own [...] velle to make use of Gods [...] passe; their naturall will, to make use of Gods common supernaturall light: Is this satisfactory? or that which somewhere The 97. he asserteth, that God granteth a faculty of salvation, to miserable sinners, in the generall redemption; but the use of that faculty, he indulgeth only to believers, in the speciall redemption? Tis yet but common and unsatisfying to the miserable sinner, I fear, I beleeve.

4. All the Scripture intention of Christs death is coincident Nos mortem, resurrectionem, ascensionem, ses­sionem & inter­cessionem aequè conjungendas esse dicimus in fine ac intentio­ne; ac in Christi personâ conjungebantur de facto. Ames. Cor. Art. 1. de Red. c. 1. Armin. Disp. Prin. The. 40. Confess. Pastorum Re­m [...]n c. 8. with that of his Resurrection and Intercession; viz. as for the beginnings, so for the compleatings of salvation, in and upon the same persons, Rom. 8. 29. Whom he did fore-know vers. 30. Whom he hath predestinated, &c. reade on to the end of vers. 34. Now all that I know of Heterodox with Orthodox have agreed in this, That Christs resurrection and intercession are peculiar in their intentions and fruits; for the faithfull only; But Testardus Testard. The. 100. adventures not only to make Christs death common, but his resur [...]ection and intercession; and the fruit which he would have appertain to all and every one, is, an asking and, obtaining leave (for so I may some­time english his facultas) of God, that they may be saved; and this leave or faculty (call it what you will) is but a sal­vation by halves; nay, not half the beginnings of salvation; for it is farre short of the infusion of faith, which himself cals the first application of salvation: As for that impertation of [Page 56] leave to save those, who never shall be saved, he brings no proof from Scripture, that either it is the fruit of Christs re­surrection, or intercession, or of his death: But to anticipate and enervate the Argument, not more usually then truly, rai­sed from Christs praier, Ioh. 17. viz. whom Christ included only in that his praier (which is the canon of his intercession in heaven by Arminias own concession) he only intended in his death, our Antagonist gives his Reader a squint-eyed hint; that when Christ saith, vers. 9. I pray not for the world, &c. he respecteth not the aforesaid impetration of a leave or faculty; nor yet the first application of salvation, by the in­fusion of faith, Sed custodiam in fide, & cum Christo unione, but the Fathers keeping of the believer in faith and union with Christ, Let us, because we seek the harmony of one truth with another, yeeld it to him and others; that 'tis not Christs scope all along that praier, nor any where else, that I know, to petition for a bare impetration of leave or faculty, for him to save, or for all men to be saved; this is easily proved from the Chapter, that Christ prayed for the first applicati­on of salvation by infusion of faith; and by first union with Christ, as well as for perseverance in faith and u­nion.

1. His main scope is, to seek his own glory, that his Fa­ther might have glory, v. 1. Now this is one means of his Fa­thers glory, as a fruit of his glorification, the gift of eternall life, to as many as God had given him; which eternall life begins in the knowledge of the true God, even in those Gen­tiles and Heathens who had worshipped the creature, in stead of the Creatour; and never would come to the saving know­ledge of God, but by the knowledge of Christ; Christ is not to be made known to the Gentiles, till he be glorified, he praieth therefore that he be glorified, that the knowledge of God in him, sent of God, might be disposed, verse 3. So as they who never knew God, might know him right­ly and savingly; and what is this? or how is this? but by the infusion of faith; hence to know God in Christ, and to believe in God through Christ, from the very first act, [Page 57] is one and the same, and so understood, vers. 3.

2. He petitioneth for all that should believe, v. 20. that they might be one, which is for their first union and entrance into communion, implicitely, as for their perseverance more expressely.

3. He praieth that, as many as God had given him, v. 2. might see his glory, v. 24. now they are an innumerable company, besides the present Apostles, and believing Jews, who are to see his glory; as well those who are yet to believe, as those who were then to believe; and yet he praied not then, nor doth now make intercession for the world, ac­cording to vers. 9. and as he included not, nor intended the world, contradistinct to the dati & electi à patre, those given and chosen of the Father in his praier; but his inten­tion and eye was solely upon these, so was it in his death, vers. 19.

5. And lastly, All the Scripture intention of Christs death, maketh not a separation or distinction between the sufficiency and efficiency thereof upon the same subject; the blessed suf­ficiency and efficacy of Christ, as Prophet, Priest and King go together, and are inseparably linked for ever in him, and upon his, Psal. 45. 2. Nor can we say (though Christs death be sufficiens remedium in se, a sufficient remedy in it self, for all) that he died sufficienter for any, but for those to whom he is willing his death should be efficacious. Testardus di­stinction of common and speciall intention holds up the di­stinction of sufficiency and efficacy; nay, he will have the re­medy, The. 78. Plusquam sufficiens, more then sufficient for all, and so intended and prepared; but The. 140, 141, 146, 147, 148. the efficacy none, or as good as none at all; But as we finde in Scripture, that Christs will is the chief ingredient in his sufferings, and in a true sense, more then his act or passion, Psal. 40. 6, 7, 8. with Heb. 10. 9, 10. So we finde not, that life is prepared and offered for any, but for whom efficacy is prepared; I cannot for my heart, separate life and efficacy, when the Scripture doth not separate, but ever joyn them together, Joh. 5. 39, 40. cap. 10. 10. 1 Joh. 5. 11, 12.

If generall intention then cannot be found in 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, 'tis a jarring string, or instrument, when brought into Gods quire and consort.

1. The 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 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. 'tis 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 Dei benedictio erga Noa [...]hum, & filios ejus, i. e. erga eccle­siam cujus causa mundus restitu­tus est. Jun. A [...]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-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 [Page 59] 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 [...]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 The. 102. conditionall, and The. 112. Mox sinens, &c. changeable, and that 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 The. 75, 76, 77. Christ is, Va [...] & 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 The. 56. somewhere seemingly affirmeth; according to that of the A­postle, 2 Cor. 5. ult. He hath made him to be sinne for us, [Page 60] that we might be made the righteousnesse of God in him. But 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 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 The. 150. justice and wrath, seizeth upon a world of sinners, in their just hardening to all eternity, and that 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 The. 122. there where he endeavoureth to distinguish them (and doth in part suggest some differences) for in the Covenant of works (he saith, [Page 61] 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 The. 125. Quod factum fuerat infoedere naturali ecun­dam ejus slatū. 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 The. [...]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. 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 [Page 62] 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.

[Page 63] 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 Nō 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 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.

[Page 64] 4. Habemus corfitentem reum, Quos non so­let vocatorum nomine ins [...]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 1 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 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, 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 [Page 65] hold out much of the knowledge of Christ, and that to the Jews. which as S ^t 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 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 [...], ad hoc, ut sint inexcu­sabiles. Beza. inexcusable­nesse, who sinne against the light of nature: The 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 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 2 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 [Page 66] of a Covenant of grace, founded upon Christs death and satisfaction?

No more is that, which he alledgeth, Act. 17. 26, 27. and 3 interpreteth of the seeking and finding of God a Redeemer: Act. 17. 26, 27. 'tis 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 4 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? Or though it leads to repentance, all are not of Testardus minde, that the Apostle meaneth it of saving repentance; but if he doth (as I rather incline to thinke so, because it is the most significant, and full word for repentance [...]. used in the new Testament) how the goodnesse of God leads a sinner to it, is worthy our understanding? Verily not as an [Page 67] ordinance instituted of purpose, which I gather from Act. 17. 30. the times of meer goodnesse and patience, in the midst of Gentilish ignorance, God winked at, but now com­mandeth; now that his word is sent amongst the Gentiles, now the goodnesse of God is an inducement to repentance; when once Christ is discovered in the Gospel (for that [...], did not in any age of it self, reveal [...], that goodnesse and bounty of God, in providence, never revealed Christ, and that which revealeth not somewhat of him, of it self, and directly by some order from God cals not to him.) To such the Apostle speaketh, whether Jew or Gentile, as had the Gospel preached to them, even at Rome, where affluence and abundance of the creature was conferred upon them: Now presuppose a pardon published in the Gospel, and Christ revealed in the Word, then Gods common goodnesse (out of Christ) invites to Christ, or is a great motive to a poor sinner (would he know, would he consider it) thus to rea­son with himself, What have I taken? and what have I for­saken? God hath offered me the creatures in his ordinary providence, and I have greedily fastned upon them; but he hath offered Christ among a company of lost undone sinners (whereof I am one) and I have to this day carelesly refused him; And how have I taken the creatures? (not only meat and drink, but husband, wife, childe, friends, wealth, suc­cesses of labours, &c.) with unclean hands, with an impure conscience, came they in never so lawfully before men, and with outward temporall right before God, yet while my minde and conscience is spiritually defiled through unbelief, all is unclean to me; But did I goe to Christ, I might have all clean to me, and be accepted in all; that God who freely giveth me the creature without Christ, would as freely be­stow Christ upon me, if I did take him; he that gives food and raiment for the body, would as freely give Christ for food and raiment to the soul; he that lets the Sunne shine upon good and bad, will give the shines of his favour, to one, to me, coming in to Christ; he that gives a reprievall to all for a time, by common patience, doth give to some, and will, if I [Page 68] beleeve the Gospel to me, give out a pardon, under seal, by speciall and singular grace, Why should I not beleeve? Why should I not repent? Thus, I say, occasionally, as a poor sin­ner meets first with the Gospel-tidings, he may and ought to be induced to faith and repentance, from the consideration of what common benefits he shares in, although he cannot (nor can I tell him his warrant why he should) look upon Gods ordinary or extraordinary bounty in the creature, as purchased by Christ, and his death, till he beleeveth; nor can he have any such [...], or change of minde, which is an act and part of sanctification, till he hath faith, as The. 211. Testardus also, most rightly ranketh repentance in order after faith and justification; so as according to his judgement (that the Apo­stle in this place of Romans, intendeth the best and choisest repentance, and that repentance (not to be repented of) coming in after faith) the common goodnesse of God must first lead to faith, before it leads to repentance; but that it cannot without a former discovery of the Word; the Gentiles therefore who had no word or promise of Christ discovered, had no call to Christ, and saving repentance; by the crea­tures, and a naked providence: nor can the Apostle be con­strued or interpreted, as intimating such a generall call by the creatures, extra verbum without the Word (as The 121. Testardus would have it) and that grounded upon a generall Covenant; as the Covenant is grounded upon generall redemption; and that upon a generall intention; but the ground-worke, and the superstructure already shaketh; we go on to weak­en this frame a little more, I shall desire others that succeed, or shall assist in this work, may not leave a stone upon a stone,

The. 119. &c. It is pleaded for this calling universally by the creatures, that it agreeth with the call by Gods Word, and Spirit in seven particulars.

IT is high time that we come (in the wisdom and Part. 2. strength of Christ) to set out the right and ge­nuine Scope, Explication and Use of these Pa­rables, [...], for the repairing and e­difying of your judgements, which have been shaken and staggered by the perverting abuses of the late novel The true scope of these two Parables. Exposition.

The Scope for the doctrinall part, is to teach and set forth [Page] [Page 79] [...] [Page] [Page 79] [...] [Page 98] the worth and excellency of Christ and Grace, and the Go­spel of Grace, with a Christians affectionatenesse strongly carried out to him, and it; And for the Ʋse, it is to advise and excite all that read and hear hereof to be like unto this man and merchant in the Text, in affection and action.

The particular and punctuall Exposition (according to this The sense and meaning, general scope) is as followeth.

In these two Parables (as in all similitudes) there are two parts,

• 1. The Proposition, holding forth the resemblance.
• 2. The Reddition, applying the thing resembled, to the resemblance.

1. The Proposition or resemblance is drawn forth two waies.

First, of a Treasure hid and found, and hid again, rejoy­ced in, and purchased by him that found it, with all that he had.

Secondly, Of a Pearl, found by a Merchant man, &c.

2. The Reddition, so is the Kingdom of heaven, as is a Treasure and Pearl in the discovery and purchase of it; so is the Kingdom; or the Kingdom of heaven is like unto, &c. that is, there is that worth in it, and that transaction and management of affairs about it, as if a man should finde a treasure in a field, or seeking many pearls, he should finde one of great price, and having found this Treasure, this Pearl, he goeth and selleth all that he hath, and buyeth it.

By the Kingdome of heaven, I understand, the State and Treasure of it, with the affairs and dealings about it; or Christ and his grace preached and set forth in the Gospel of grace, and in Gospel dispensations; Christ and his Gospel grace and dispensations, were set out in the four fore-going Parables; by their nature, force and efficacy; here, by their worth and state of excellency with the Christians affairs and dealings for his enjoyments of all the worth and treasure of the Kingdom, as his own.

First, The worth and riches of the Kingdom resembled to hidden treasure, and a precious pearl; what else is it, but Christ and his Gospel-grace? as may appear,

1. By parallel expressions and descriptions of him and his grace in Scripture; Such as you read of in Col. 3. 1. Things above, where Christ sitteth, &c. Treasure in heaven, Math. 19. 21. & 5. 21. This treasure, 2 Cor. 4. 7. viz. of Christ and the Gospel-knowledge of him, v. 6. The people of God are the children of the Kingdom, Mat. 13. 38. and the subjects of the Kingdom, yea heirs and co-heirs with Christ, that is enough for them, but they are not the treasure of the Kingdom, Christ is that treasure.

2. By the Characters given to this treasure of the King­dom, in the Parables of the Text, as

1. We hear here of a hidden Treasure, Christ is most like to a hidden Treasure, as being furthest off from the knowledge of men; you may know a visible Church, sooner then the invisi­ble God and Saviour.

2. Hid in a field, that is, a field by it self, and a large field, yet distinctly and particularly bounded, within the Word and Ordinances of grace; there is Christ hid and wrapt up, in precious promises, the preaching and substance where­of, is called, vers. 19. The word of the Kingdome; for where the Treasure is found, there it was first hidden; in Go­spel promises, Ordinances and dispensations, Christ and his grace is found.

3. Here is mention of a Pearl, and one of great price; Christ is that Pearl, with the grace of the Gospel; of singu­lar, invaluable price; it will impoverish every man that go­eth about to buy it, but when he hath sold all, to his shirt and skin for it, it enricheth him for ever.

4. One Pearl, which can agree to none but Christ, and the unsearchable worth of his grace and Gospel, set in opposition to all the goodly pearls, in mens esteem, the supposed mediums of salvation.

Thus you see what the state and worth of the King­dome of heaven is, and to what it is like; it is Christ, [Page 100] and all he is worth, like to a Treasure, and one Pearl, of great price.

Secondly, We are to consider the Kingdome of heaven, in it's affairs; and the Christians dealings about it, like to a man that findeth, &c. Who is he that findeth? he that seeketh, and who is he that seeketh? the merchant man, a man of no small dealings in the world.

The merchant man is every elect-vessel of mercy; repre­sented here under a double notion.

• 1, As seeking that which he findes not.
• 2. As finding that which he seeks not.

1. As seeking what he findes not, and that is [...]. goodly Pearls; some fair and specious commodities to make him rich and happy; Every one of Gods elect, while naturall, is seek­ing his happinesse, his life, his heaven, his God, in some one thing or other here below; the minde of man is active, and as busie as Ants on a mole-hill, about worldly contentments, riches, honours, pleasures, profits, common gifts of learn­ing, knowledge, &c. to make a life of, an heaven, a God of, this he seeks, but (if he belong to God, as the Parable speaks of such) he findes it not.

2. As finding what he sought not for: A Treasure, a Pearl, an only Pearl of price; the only Treasure of Christ, and Gospel-grace which will make a man for ever. This finding is nothing but Gods preventing Isa 65. 1. light, and Joh. 6. 44, 45. love, and Gods drawing of a soul to faith in Christ; And of this finding there are four effects mentioned in the Text.

• Hiding.
• Joying.
• Selling.
• Buying.

1. Hiding, when he had found the treasure he hideth it; which is not only emblematicall, and for ornament of speech, [...] abscondit est emblematicum. Cor. a Lap. as some conceive; but such an expression as holds forth the carriage of a true beleever, at his first beleeving in the severall acts of humility, of hope and love, of his high esteem, and holy purposes about this Treasure and Pearl to make it his [Page 101] own; for as there is a sinfull hiding of Christ, and of Gospel-grace and truths, when they are not acknowledged, nor others called, to come and partake with us; against which David and Christ too, do protest, Psal. 40. 10. So we finde the phrase used in a good sense in Scripture; As

1. Sometimes for an act of modest humility, in opposition to boasting, as 1 Pet. 3. 4. the hidden man of the heart, is an expression of humility in women, contrary to outward o­stentation, and shews and flant-tant dresses; so Nisi fortè di­camus id tantum pollere quantum si [...]u di [...]as, Dissi­mulavit, non jactavit. Bul. in locum. Bullinger inclines to think we may safely here understand, an act of a Christians modesty, who when he findes Christ in the Gospel, hath many a secret thought, of the worth of such a Treasure, and of his own unworthinesse, yet cor­diall, and inward in his beleeving, with the hidden man of his heart.

2, Sometime for an act of Hope, Prov. 22. 3. The pru­dent man fore-seeing the evil, hideth himself, i. e. humbly and hopefully betaketh himself to the Lord; so the belee­ver hopefully, as humbly cheweth upon the promise in his heart.

3. Sometime for an act of dear love, as Job 20. 12. it is an expression of a sinners love to his darling sin, he is said to hide it under his tongue, as a man or childe doth suggar candy in his mouth; which is seemingly a good hiding to a sinner, and here the reall and dear love of a Christian to Christ, holds him and keeps him close.

4. Sometime for an act or effect of high esteem; for so the riches, which Cyrus should meet with in Babylon; and which he and all naturall men prize so much, are called, Isa. 45. 3. Hidden riches of secret places; that which men prize most, they hide most closely.

5. Sometime for an act of resolution to keep safe, and make sure of any thing, as Prov. 2. 1. If thou hide my commandments with thee, that is, resolvest to keep them, and Psal. 119. 11. So the man, the merchant man in my Text, Lest any man beguile him of the treasure, he taketh care that he be not deprived of it, &c. Annot. last upon the place. he doth holily take up a resolution to make out for Christ, and to make sure of him, as his own.

[Page 102] 2. Ioying, which is nothing else but the joy of faith, in the knowledge and apprehension of what is certainly attainable in the Gospel, and precious promises.

3. Selling, and selling all, his selling is,

• 1. His consent to part with what he hath; he goeth to that end.
• 2. His actuall parting with what is his, as, and when God calleth, and enableth.

All] That is, all that he hath of his own, that may be truly called his; what ever stands in competition with, or op­position to Christ, and his Gospel-grace. As

• 1. His sins and sinfull-self; the body of sinne, and earthly members.
• 2. His common gifts, naturall and morall, of under­standing, reason, wit, usuall competitours with, and oppo­sers of grace.
• 3. His own righteousnesse of outward duties, civil, religious frames of heart.
• 4. His worldly profits, pleasures, honours, preferments, friends, &c.
• 5. His self-ends in profession. dependency, or confidence of strength to mor­tifie a lust.
• 6. All his externall Church-priviledges, in point of de­pendance.
• 7. Life it self; Though skin for skin, &c. yet he consents to the parting with this also, and doth it actually, when called to lay it down for Christ and the Gospel-truth, and grace.

4. Buying the field, and treasure, and pearl; this is the last effect of finding, whereby he gets firm assurance, and clear evidences written and sealed; which is more then the first act of beleeving; even a giving diligence to make his calling and election sure, heaven, Christ and grace, sure to his person, and clear to his spirit and conscience; Of such a buying the Scripture speaks, Isa. 55. 1. Revel. 3. 18. & alibi.

Thus then take up the summe of all;

Christ and the Gospel-grace, in the preaching and admi­nistration of it, is a most rich treasure, and pretious pearl, hidden in a field of promises, and Gospel-dispensations, which when any of Gods elect (at the time of their effectuall calling minding other things) is prevented with, by Gods light and love and drawn to beleeve it attainable for himself, he doth humbly, hopefully and highly esteem of it, and in love and holinesse, purposeth to make sure of it, And from the joy, that he hath, and conceives to have in a further enjoyment, sets upon the work of extreme self-deniall, and poverty of spirit, consents to part with all his sinnes, all his pride of parts and gifts, all his self-justifying righteousnesse; all his shackles and snares in the creature, his self-ends, dependencies on his own strength or Church-priviledges, lets goe life and all (as called to it) and thereby gives diligence, to get full assurance, and firm evidence of Christ, and all heavenly treasure, as his own.

According to, and out of which Paraphrase, we shall have (contract them as I can) seven pertinent and usefull Doctrines.

1. Christ and Gospel-grace is a precious treasure, hidden in Gospel-promises and dispensations.

2. Every one of Gods elect (as others) they wander up and down in their minds and endeavours after imaginary medi­ums, and waies of happinesse.

3. In Gods good time, his elect are prevented with his light and love, and drawn to beleeve the attainablenes of this trea­sure for themselves.

4. There is in every true beleevers heart, an humble, hopefull, loving, high esteem of Christ and his grace; and a holy purpose to make out, for assurance of him, and it.

5. The Christian who findes Christ, rejoyceth in him.

6. The joy of a beleever worketh him to utmost self-deniall.

7. Extreme poverty of spirit, and thorow self-deniall will [Page 104] so possesse a soul of Christ, and of the treasure of his King­dome; as he shall have full assurance and firm evidence that Christ is his, and he is Christs; that heaven is reserved for him, and he for heaven.

Doct. 1. Christ and Gospel grace, is a precious hidden Doct. 1 Treasure; Which Doctrine brancheth it self out into three Christ a preci­ous hidden treasure. Propositions.

• 1. He is a treasure.
• 2. Precious treasure.
• 3. Hidden treasure.

Branch 1. Christ and his Gospel-grace is a Christians trea­sure; Branch 1. The Col. 3. 1. Mat 5 21. 19, 20. Scriptures quoted in the Explication and margent prove it; for

1. That which a Christian must seek and set his heart up­on, must needs be his treasure; this is Christ and his King­dome.

2. That which is brought in earthen vessels (Paul, and the despised frail Ministers of the Gospel) that is our treasure: which is Christ, and his riches, 2 Cor. 4. 7. I adde,

3. That which hath abundance and enough to enrich, and Copia saculta­tum. supply all that finde it, with all that their hearts doe, or can desire, is surely our treasure: In Christ there is abundance, of all good, of all the fulnesse of the Godhead, which dwelleth in him bodily, Col. 2. 9. If he gives life, he gives it in abun­dance, Joh. 10. 10. If righteousnes, it is given and received too in abundance, Rom. 5. 17. If grace and the Spirit, he sheds it forth abundantly, Tit. 3. 6. And the Gospel hath a fulnesse of blessing in it, Rom. 15. 29.

Branch 2. It is not abundance of dirt or drosse, but all Branch 2. precious, And in that respect Christ and Gospel-grace is as well set out here by a Pearl, as by a Treasure; a Treasure for quantity, a Pearl for quality, one Pearl for the single, sole compleatnesse of his grace.

The preciousnesse is evident by two properties in the Text.

1. The value and price not ordinary, but great.

2. The rarity, and peculiar one-nesse; but one such in all the world.

First, The value and price, great and dear Pretiosissimi praetij, accord­ing to the Sy­riack. Trem.; we may take the estimate hereof in three weighty considerations.

(1.) Of what price Christ is with the Father; of highest e­steem with his Father no question; his elect servant, in whom Gods soul delighteth, Isa. 42. 1. His beloved Son in whom he is well pleased, Mat. 3. ult. The Son of his dearest love, Col. 1. 13. Amongst many demonstrations, these are convincingly set before us in Scripture,

1. It pleased not the Father that any, or all men and Angels should be the store-house of grace, but that in him all fulnesse Col. 1. 19. should dwell.

2. The Father hath given all into his hands; All dispensa­tions Joh 3. 35. of the Fathers love, from election to glorification, are through Jesus Christ.

3. The Father hath set him at his own right hand, of Heb. 1. 13. Majesty and Glory, till he hath made all his enemies his foot­stool.

(2.) Of what price considered in himself? his Person.

(2.) Of what price considered in himself? his Offices.

1. In his Person, The Son of God, co-essentiall with the Verbum in carne margarita in concha. Father and Spirit; Emmanuel, the Word made flesh; What a pearl is here? God and man united in one person of the Son of God: That mystery which the Angels desire to gaze up­on, as men gaze upon a jewell or pearl; and which they stoop to pry into, as men pry into a curious piece of work­manship.

2. In his offices, as he is,

1. A Prophet, teaching the whole will of God, the Messiah teaching all things, Joh. 4. 25. In whom are all the treasures of wisdom and knowledge.

2. A Priest, 1. Making full and perfect satisfaction, by his obedience and sufferings; his life, and the compleat obe­dience to all his Fathers commands, how precious? of more value then all the lives of the Saints; His death, and every drop of his bloud shed for satisfaction and atonement, how pre­cious? [Page 106] One drop of more merit, then all the blood of Mar­tyrs. 2. Making perpetuall intercession in the heavens; an able Advocate, and a righteous one; able to prevail with a just, as a mercifull God, by his righteous pleadings, mer­cifull, and faithfull in all cases committed to his plea; And a most free Advocate, doth all for nothing, in the be­half of every one, who comes to God by him, in formâ p [...]peris.

3. A King, declared so to be, by his glorious resurrection, ascension and exaltation at Gods right hand; And by his ga­thering and governing his Saints, and the Churches of the Saints, inwardly by his Spirit, and outwardly by his Word and Gospel-order and Discipline; unknown worth is here; of great price is he in every of these respects, as might be amplifi­ed and cleared at large.

(3.) Of what price and great value is Christ to us in that Principium cul­men (que) omnium rerum pretij margaritae tenēt Plin. lib. 9 c. 35 Gospel-grace, which he communicates first and last? such as it makes every choice grace flowing from him, to be a pearl, enriching a Christian with enough.

• 1. To live and spend upon for the present.
• 2. To lay up for the future.

1. For the present, How precious that which is given to live upon?

1. The Spirit of grace, and praier, and purity, and liberty.

2. Faith, the precious faith of Gods elect, the [...], 1 Pet. 1. 7. triall of it more precious then gold, much more in it's self, most precious.

3. Union with Christ; there is a pearl indeed; Pearls me called union [...]s, say some, because but one or two are found together; and why not, because they unite the heart in love and high esteem of such as finde them, to themselves? I am sure, this is an uniting pearl, the pearl of union with Christ, which brings in 1 Joh. 1. 3. fellowship with the Father, and his Spirit, and his Saints, and Ephes. 4. 16. whole Churches of them.

4. Justification, in which there are four things of great price.

[Page 107] 1. The Righteousnesse of Christ, imputed.

2. The non-imputation or plenary remission of all sin, in the guilt and punishment.

3. The acceptation of our persons as righteous.

4. The title to eternal life thereby.

5. Reconciliation, a precious fruit of our Justification and pardon, whereby of enemies to God, we are acce­pted, as his friends, and are in termes of peace with him.

6. Redemption, a precious benefit, whereby of bond­slaves to sinne and Satan, we are accepted as Gods-Cove­nant servants, and Christs free-men, the more precious be­ing purchased by such a price, as the precious bloud of Christ.

7. Adoption, a precious free-enlarged act of Gods love, whereby of children of wrath, we are accepted as his own sonnes and daughters, Behold, what manner of love is this! 1 Ioh. 3. 1. Declare it who can, when the Apostle is at a stand about it.

8. Sanctification, in the parts. 1. The quickning of a new divine nature, and in particular the habit of love Lyra makes charity the choice pearl among and with other ver­tues.. 2. The mortifying of an old corrupt nature (how precious therestoring of Gods image, and the destroying of the devils likenesse) And in the first generall acts and fruits, Repent­ance and a broken heart, a precious jewell and pearl. All these as they are Christs-grace, and Gospel-grace, may have the denomination to farre as they have the precious nature of Pearls, which, as Pliny Nat. Hist l. 9. c. 35. writes, are begotten of the dew of heaven, which at a certain time of the year, the shell-fish draws in; and as they are specious to sight, so for use are ve­ry medicinall, to heal the palpitation or beating of the heart, to comfort the vitall spirits, and drive away the dizzinesse of the head: of farre choicer use is Christ, and this grace which floweth from his divine distilling influences; but I follow not the metaphor, as some doe, who reading in Pliny and other Authours, of what Margaritarū omnis dos (saith Pliny) consistit in candore, mag­nitudine, orbe, laevere, pondere. See Cor. à lapi­de in loc, Dos and due proportion of whitenesse, greatnesse, [...]o [...]idnesse, smoothnesse and weight, a pearl con­sisteth, [Page 108] lay out the resemblance unto Christs being conceived of the Virgins substance, by the over-shadowing dew of the Spirit, coming forth most-white, by his innocency, little by his humility, bright by his wisdome, most round by his com­pleat perfection, weighty in conscience, smooth in milde­nesse, full of the price of blessednesse; it is enough and a­greeable enough to the scope of our Lords own Para­bles, that we take notice of the great value and worth of Christ and his grace, moving every one that truly un­derstands it, to make out in a purchase for the possessi­on of it.

2. For the future, the full growth of grace, comfortable evidences of it, and of Gods love the root of it; Perseve­rance and victory over sinne, world, Satan, Antichrist and death, a joyfull, glorious resurrection and redemption of the body, boldnesse at Christs coming, with eternall life, in the beatificall vision of God for ever and ever. Here is as much as ever I heard of, or knew any Christian desired, and how great is the price hereof, no man can tell mee.

Secondly, The rarity and peculiar one-nesse of this Pearl, all is summed up in one Iesus Christ, In him you are compleat, Col. 2. 9. If he be the Sonne of God, he is the only jewell of the Crown of heaven; if he be a King, head and husband of the Church, he is but one, &c. Act. 4. 12. & 15. 11. if we take in every grace of the Gospel to be a Pearl; and if we take in the Gospel too, with Gospel-grace; and every pro­mise of the Gospel, with the knowledge thereof The know­ledge of Christ is the pearl, which [...]re ex­ceeds all other sciences Annot. upon the Bible. Branch 3. 1 How hid., yet all these are bound up in one Volume of Jesus Christ, which when a Christian hath well read thorow, and studied, he de­sires to know, and enjoy nothing else, 1 Cor. [...]. 2. Phil. 3. 8.

Branch 3. Christ and Gospel-grace is a hidden treasure, where two things are worth our enquiry; how and where this Treasure is hid. In it self and it's worth it is hid, thus,

1. As not known to naturall men at all, by any capacity or principle they have to discern Christ, or the things of Christ, [Page 109] The 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, 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: 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 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 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 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.

[Page 110] 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 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 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 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 ō 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, [Page 111] 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, [...]e [...]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▪ [Page 112] and prefer'd before him in their fancies: Is it not so with many here and every where? As the Rom. 1. Gentiles of old; with­held the light of nature, and truths of God in unrighteous­nesse; imprison'd and [...]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 clo [...]ed with them, and with the preaching of them; Nay, the old Go­spel, the Revel. 14 6. everlasting Gospel (preached and to be preach­ed to all Nations, kindreds, tongues and languages, at and [Page 113] 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 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 [Page 114] 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.

Ʋse 2. This should exhort, and provoke us to severall 2 Use of Ex­hortation. duties.

First, Beleeve we this fulnesse of Christ, and Gospel-grace, 1 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 2 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 'tis a Treasure: who doth not prize a treasure wherein there is abundance? Joseph's abun­dance drew his brethren highly to prize him, whom before [Page 115] 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 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. 'Tis an hidden 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; 'tis 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 [...]s you can, Christ and his grace cannot of any mortall, of any Saint, be too high-prized. [Page 116] 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 [Page 117] 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. 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. Mat. 6. 32. After these things doe the Gentiles (even eve­ry one in natural state) seek. 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 sum [...]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 [Page 118] 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 or any of these, men take their aim at a blessed state for present and fu­ture too.

3. These and such like mediums and waies not attaining their end proposed; they are ever seeking, and never finding; they are ever at a losse, and in a wildernesse, and Isa. 57. 10. are weari­ed in the greatnesse of their way, would fain set down, and meet with something sutable to the vastnesse of their desires, but cannot, nor will they be taken off the pursuite, by a bare proposal of what may (not more probably, but) most cer­tainly give them better satisfaction, and content, if they would close with it.

The Reasons hereof are these that follow, Secondly, Why so?

1. The grosse ignorance of the true medium, (the treasure and pearl indeed) of all true happinesse, and soul-enriching contentment, the Lord Jesus Christ. Plato of all the wise Heathens came nearest the knowledge of God, as the chief good; for he placed the summum bonum, in that which he called the Idea boni, & ipsa [...], the Alpha and Omega of all good; and yet was at a losse, through his ignorance of the right medium and way unto God, Christ Jesus; Though he judged well of happinesse, that it consisted in a mixture of wisdome and pleasure, which men had from their communi­cating with the absolute chief good, which was God himself, yet how to come to this God, or to communion with the chief and absolute good, he knew not. The wisest Philosophers at [Page 119] Athens (that famous Heathen University) might happily feel and grope after God, as men in the dark, but higher and nearer they could not come, then to dedicate an Altar, Act. 17. 23. To the unknown God; And why was God unknown? because Christ was unknown; Now while the elect at Athens (as elswhere) are ignorant of Christ, they seek, but finde not; something they would have (like children) but they know not what, or by what way and mean to compasse their desires.

2. The deceit of mens understandings which represent an apparent and seeming good for the will to fasten upon; any thing rather then the right mean and way of happinesse; pleasures, lusts, rather then Christ. The Ephes. 4. 22. old man is full of deceitfull lusts, and the old mans reasonings are very sub­tle and crafty, which, for a long time (and if God be not mercifull, for ever) do keep the soul in pursuit of that which is imaginary.

3. The pride of the will is such, that every one would be happy in himself, Men are naturally poor and proud; every one will be a Merchant (without a stock) trading and dea­ling, and doing (a supposed) something to contribute to his own happinesse. As it was an ingredient in the first sinne, that we would be as Gods; to when Christ is discovered (as well, yea more, as when he is not) we would be as Christs: We would finde that in self and creature, which is not to be found, but in Christ; And if Christ be a Pearl, we will have a pearl or two besides him, or with him; As ve­ry Papists, we would have our goodly Saviours and Me­diatours, besides, and with him, and so we misse of him al­together at the last, and finde him not savingly at all, while we are of that minde, and be determin'd by the casting vote of our own will.

4. The vanity of the creature, which affords nothing but restlesse disappointments; when one pearl is needfull and suf­ficient, the vain minde of man, not content with one thing, desirous of many, runs out upon the creature, flutters here there, findes unsatisfactorinesse in all things here below, is [Page 120] baffled and confounded; still is seeking, but cannot finde a happinesse where it is not to be had. Solomon is a famous instance of making this search, and his whole book of Ecclesiastas, gives full demonstration of the sequell and issue; that the soul which seeks for satisfaction in and from the creature, doth not only shoot at rovers, but when he pricks down his whites, he ever misseth, and never hit the mark.

For Application.

Ʋse 1 1. Remember this, thou that hast found Christ, and be humbled for thy wanderings before Gods effectuall call: and yet admire the riches of mercy, that met with thee, when thou went minding of other matters; Pearls they might be, but nothing to the purpose; all counterfeits and trifles, in com­parison of what now thou hast lit upon; what a fool hadst thou been, if God had left thee to thy old ignorance, self, deceit, and pride, thou wert, and hadst been lost and wil­der'd in the vanity of thy own minde, and of creature-en­snarements.

Ʋse 2 2. Let all examine what they are now a seeking; A trea­sure it may be, but is it the true treasure? A Pearl, many a fair pearl, but it is not the onely one of my Text, is it? Every one as his fancy leads him, and as his minde gives him, that he seeketh. Had he that, and t' other accommoda­tion, he were well and happy. All the goodly pearls in mens na­tural eye, may be reduced to three heads, the goods of estate, of body, of minde. Bona fortunae, corporis, animi.

1. There are the goods of estate (which have in the worlds language and notion carried away the name from the two o­ther; for they call wealth and riches, money and houshold-stuff, goods, not health, knowledge so) Is this thy pearl? a goodly farme, and some competent purchase for the yeoman, a goodly inheritance for the Gentleman, a goodly cottage for the poor man with such and such conveniences, some goodly gardens, lands and fields, without doors, and warm pro­vision within, and Peace; A goodly pearl all men con­clude, and very desirable all over the countreyes and King­doms [Page 121] of the world; be it little or much, so thou mayest peaceably enjoy it, that is it thou seekest after, is it?

2. Of the body, health, comelinesse, beauty, strength, and ornament for that, yea children and posterity (more love­ly pearls then riches and large possessions) are these in thy de­sires and aims daily?

3. Of the minde, wisdome, knowledge (the choicest pearls the world can afford) such a goodly library, variety of learning in Arts, Tongues, and History, seek you these above the former? Yea, Are you among the seekers of the times, and flie higher, looking for miracles, extraordinary gifts of prophecying and singing? Or doe you hunt after some For the es­sence and be­ing, I mean, not the beauty and well-being which we all seek, who seek the Lord in his Temple, Mat. 1. 1. new Baptisme, Church and Ministery? why, you will say all, these are goodly, amiable, desirable things; wherein now lies mens folly and weaknesse? I answer, in seeking after these true, or imaginary good things, but as natural men, and with a natu­ral minde and fancy.

How shall that appear? Thus,

1. In that you aim at a happinesse, and souls rest (if but temporall) and could wish such a condition were lengthened out to eternity, riches must not be lost, chil­dren must not die, parts of minde must not decay, you are undone then.

2. In that you rest in these things, [...]s the sole and only me­diums and waies to a compleat and full happinesse, looking no further, but for more of such goodly pearls, and for more content in them: Christ is not in all mens thoughts, all this time, or if he be,

3. These things are thought to be, and so sought after, as of equal necessity with Jesus Christ, if not more necessary: I have heard many a natural man say, why, we must have food and raiment, and accommodations to our estate, place and rank amongst them, when I never heard him say, we must have Christ. Whereas there is no absolute necessity of food and raiment, much lesse is it necessary that we have more. It is not necessary that I have such accommodations as ano­ther [Page 122] Minister, for estate, maintenance, books, portion or provision for wise and children; 'tis not necessary that you doe vie with other Gentlemen and Farmers, and have, in eve­ry respect, what they have: no man is to seek great things for himself, but the great things of Christ and heaven.

4. When Christ is not a Pearl in thy eye, in comparison of these, Thou makest a tush of Christ, and art angry, that we hold forth heavenly treasure before you, or art sad and mesan­choly (as the young man, Matth. 19.) when we chalk out the way to happinesse by Christ alone, or by self-denial, and denial of all the world for Christ; this evidence (with the former) discovers sufficiently the carnality and natural tem­per of mens hearts; and know you may of what strain, you are of, if you will suffer the Word to divide between the joynt and the marrow, and to discover the thoughts and in­ [...]ts of the heart.

5. See the necessity, the absolute necessity of higher light, Ʋse 3 about the true medium and way of happinesse, then what is left in men, or given back (upon Adams forfei [...]) to the most of mankinde (for some are born Idiots) yea, then all common supernatural light, given as an overplus to natural light. By the re [...]nan [...]s of the first light of creation, forfei­ted and given back, [...] have Rom. 1. 19. [...], That which may be known of God, in the heavens and the earth, as touch­ing his eter [...] wisdom, goodnesse, &c. But have they [...]? Indeed it is not there to be had, neither in the natural [...]ans [...], n [...] in the natural mans book (the great [...] of [...]) Th [...] which is knowable of Christ, is not found in the wisdome of the world (no not the saving knowledge [...] [...]f God) [...] these be had▪ but 1 Cor. 1 21. in the foolishnesse of [...]; in the field of Gospel-ministery, there is the doctrine and discovery of the Lord Jesus; yet, lead men over all this field, and that with Scripture-light; except the Spi­rit co [...]eth and convince [...], and openeth mens eyes, and gives a light and dis [...]er [...]ing, beyond his own common workings, we shall but grope after Christ, nay, misse o [...] him; catch at shadows of a Pearl, in stead of the substance, and [Page 123] be ever learning, never coming to the right knowledge of him.

The third Observation fellows.

Doct. 3 3. In Gods [...] his elect prev [...]ted with his love and light, [...] drawn to beleeve the certain attainablenes of Christ Gods elect bet­ter finders then seekers. and his grace for themselves.

The treasure is not so hid, but found it is, nor the Pearl so fine off, but found it is of the man, the merchant man, no other but the elect of God: And that at some certain time, when he had found; even upon Gods preventing or finding of the man, and the merchant, he findes the treasure and pearl.

For the further illustration and confirmation of which truth,

• 1. I shall shew what the finding of this treasure is? that it is a Christians beleeving, &c.
• 2. Where Christ is found, even in the field of Scripture pro­mises, Sermons, &c.
• 3. When this treasure and pearl is found, at Gods time of effectual calling.
• 4. Why some finde Christ, not others; even Gods free pre­venting love, and powerfull discovery and drawing of the soul upon that discovery, &c.

First, The finding of the treasure and pearl, is nothing else 1. How finders? but beleeving; Christ is found by the light and apprehension of faith; for what is faith but a perswasion or apprehension of Christ, to be certainly attainable, by him that receiveth him, and resteth upon him?

1. In faith, there is a light and sight of Christ, in his fulnes, and [...]tablenesse for the souls necessities, brought home to the minde and understanding; the Father teacheth and revealeth Christ to the heart; and Joh. 4. 45. every one that hath heard, and hath learned of the Father, cometh to Christ: Mar. 16. 17. Flesh and bloud makes not such a discovery, as the Lord said to Peter, but God himself, and that not only to a soul, but in the soul, Gal. 1. 16. [...] saith S ^t Paul, He revealed his sonne in me; he brings the light into the heart, and gives the eye of faith, to see [Page 124] and behold the treasure, within the mines, &c.

2. The soul is convinced that he may have it, if he will take it, or make out for it. Christ is offered to every soul, and to his, to thy, to my particular; Act. 16. 31. Beleeve and thou shalt be saved, and thy house. Rom. 10. 9. If thou shalt beleeve with, or in thine heart, &c. he is thine, his, mine; whereof, upon such a conviction, the Prodigall makes no Question, but that in his Luk. 15. 17. Fathers house there was bread enough; and that if he went to his father he might get in among the hired ser­vants, &c.

3. When the minde apprehends what is discovered, and the conscience is convinc't, that it is for him, as for others, the will is drawn to receive and rest upon it for his; He hath found it, why should it not be his? The heart is concluded by faith, that he will seek no where else for treasure, but pitch and rest, live and die there; whither? To whom should we goe? Here are the Joh. 6. 48, 49. words, here is the Treasure of eternal life: The clear knowledge of Christ draws the heart to be­leeve, as it followeth, And we beleeve that thou art Christ, &c. And the heart beleeving this, beleeveth in him, there the soul rests, and will not away, nor look any where else, but there; nor any way else, but by beleeving; which further ap­pears by these three Demonstrations.

1. Faith is the first seeking grace, and therefore the first Faith the great finding grace. finding grace: They that seek by works before faith, lose the Treasure, as the Jews did Rom. 9. 31., Israel which followed after the law of righteousnes, hath not attained to the law of righteous­nes: wherefore? because they sought it not by faith, but as it were by the works of the law.

2. Christ being had in a mystery, Faith is the only grace that can deal with mysteries, and discover them, and under­stand them, being the 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 [Page 125] that beleeveth gets something in hand, as 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; 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 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 Rom. 10 17. faith comes by hearing, and hearing by the Word of God (preached in the Promises.) When Jesus walked by John Baptist, 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. vers. 40. Andrew being one of the two, he findes his brother Peter, and 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, [Page 126] 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, [...]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; 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; 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 career [...] 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 [Page 127] he must Christs out-side, or shadow, as he passeth by, and then is he caught; 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, 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 [...]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, [...]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, 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 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 [...]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; [Page 129] and maist know thy faith and beleeving is no [...] 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, th [...] you may grow great by beleeving also with him.

Use. 2 Exhor­tation three waies.Secondly, To come to what is yet more practicall; let [...] caution and counsell you about the great work of be­leeving.

First, Bewere of an evil heart of unbelief; thou wilt ever be [...]t [...] 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. 'Tis a same against Gospel-love, it hinders the ex­ [...]tion of Gods-election (in these that are chosen) then maist be among the chosen of God; beleeve and thou shalt below it.

3. 'Tis 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 [...]ame, more then all other [...] of spirit (which yet are bad enough) upon these grounds.

1. [...] are in this virtually and actually: pride [Page 130] 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 d [...]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 m [...]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 [Page 131] 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, Jo [...] 3. 21. Prov. 2. 2, 3, &c. If thou encline thine ear, and apply thy heart, criest and liftest up thy voice for wisdome, if thou seekest her as silver, and searchest for her as for hid treasures then shalt thou understand, and finde the knowledge of God, of God in Christ, of Christ in a pro­mise and Covenant of grace; Amen.

We have dispatcht three of the Doctrines, the other four (drawn from the effects of finding Christ by faith) doe fol­low; and the fourth in order, is from the first of the general effects here mentioned, Hiding, Which when a man hath found, he hideth. Some, as I told you (in the breaking up of the true and full sense of the Parables) think it respects only the elegancy of the Parable, and is not necessarily to be applied to any part of the mystery hidden, or illustrated in these Parables. For the meer necessity I will not plead; and I remember Calvins rule; we must not weigh every scruple Non semper sin­gula per se in in parabolis consideranda sunt, Cal. in a Parable, by it self: I desire to observe it here, and else­where, and not take the words as they sound: But the reason why that most learned Interpreter (as Beza every where sti­leth him) [...] Exposition upon, or observation from this passage, [...], was (as we may, pace tanti viri, collect) beca [...] [...]t that time, when he commented upon these words, he had no other abscontion or hiding in his eye, then a sinfull hiding, or what is unsutable to such as are cal­led by the Gospel; who ought not (as he saith truly) to hide (I adde so to hide) the treasure found, but to call others into the fellowship of it. And, keeping my self to the scope Quod autem abscondit, non de invidia fa­cit, sed more ser­vantis, & [...]o­lentis perdere abscondit in corde. Hien of the Parables, I conceive as faith is the finding grace, so there are gracious hidings, or hiding graces (the effects of faith) as humility, hope, &c. Let him therefore who hath heard remember (and he that readeth let him under­stand) and to that end look back to the Exposition of the words; and I hope with the consent of the spirits of the Pro­phets, [Page 132] we shall have warrant and encouragement to open [...]nd apply that which followeth in order,

4. Every true beleever (having found Christ in a pro­mise) Doct. 4 doth in a gracious manner hide him and lay him up: True b [...]leevers in a gracious manner hide Christ. That is,

He doth humbly, hopefully, and with loving and high e­steem, resolve to keep safe, and make sure of Christ, and of all his riches and treasure. Here are severall gracious acts (as so many effects and characters of a true beleevers finding of Christ) worthy our consideration; in the open­ing whereof we shall clear, and confirm the truth of the Doctrine.

1. An act of humility; the beleever doth neither simply 1. By humility. conceal, nor proudly boast of what he hath found, but hum­bly entertains Christ, and all that is Christs, in the promises, in the hidden man of his heart; he hath many humble thoughts and meditations of what is discovered to him in the Gospel, with the Prodigal Luk. 15. ver. 17. & 11., he considereth that in his fathers house there is bread enough, yea, and with him also, he addresseth himself to the throne of grace, in all humble confessions; Father, I have sinned, &c. Thus the Act. 1 [...]. 18. Ephesians, who had beleeved, they came and confessed, and shewed their deeds. And what humble expressions finde we i [...] [...]hat woman, Luk. 7. There is one, who had found Christ [...] vers. ult. she comes to the house where the Lord [...] s [...]te down to meat Luk. 7. 37, 38.; she there upbraids not the Phar [...], that invited Christ or others, with what they wanted, and she had ob­tained, but she stands at Christs feet, not at his side, as bold­ly [...] with him; behinde him, not per [...]ly before him; weeping, not [...]ondly laughing, and began to wash his feet with tears, o gracious hiding▪ and did wipe them with the hair [...] of her head; she doth not shew her self in proud dresses and addresses upon her beleeving, but rather in the humblest po­sture, vesture and gesture, she demeans her self, and takes re­venge of her self, for abuse of her hair, in the former [...] of it No doubt she thought basely of her self, and her hair, [...]. Triall and tri­umph of faith, p. 1 [...]6.. So the woman of Canaan Mat. 15. 27., Truth Lord, she puts up the name of a dog, and a despised Gentile, so she be one [Page 133] of Christs dogs she c [...]res not, so she may but have crums and the meanest share in the Pearl and Treasure, she is hum­bly contented. The special Reasons hereof are two among other.

1. Grace is free, the treasure is free; therefore in such who are partakers of it, no room left for boasting or vain ostenta­tion, but cause of hiding a mans self, and his grace also from being boasted of: A borrowed garment (as one * of high and Rutherf. ibid. holy learning hinteth) will make a wise man humble; and he that by faith findes the garment of Christs imputed righteous­nesse to cover his nakednesse; being justified freely by Gods grace, cannot but be humble, to thinke that God should bor­row his owne Sonnes Garments to cover and beauti­ [...]e; yea, beatifie, make rich and happy his poor soul for ever.

2. The more worth and excellency a beleever seeth in the Treasure, the more the soul is humbled in it self. When that blessed Apostle called to minde, what he was before calling, a persecutour of the Church of God 1 Cor. 15. [...], 20.; and what now, by the grace of God, he is that he is, no better, no higher, in his own thoughts; what ever he did, or laboured, it was not he, but the grace of God with him. And when he is preaching and writing about the unsearchable riches of Christ, at that in­stant, he reckons himself Ephes. 3 8. Psal: 8., Lesse then the least of all Saints. When David looks upon Gods excellency in his works of Creation, Providence, Redemption especially by God-man, What is man? or the sonne of man? that is the next part of the Song: So when a poor creature findes, and views again and again, The rich treasure in Christ; What am I? that's the next thought; What am I, Lord? to be prevented with such love, to have a share in such riches?

[...]. An act of hope; There is an hiding of the treasure that 2. By hope. way; When a soul findes Christ in the promise by faith, he doth hope fully hold the promise, and reckons upon it; he doth not despair that he shall never have it, or make it his own; but he lives in expectation to have the possession and good of it. F [...]ith is Heb. 11. 1. the [...], or subsistence of things hoped for: [Page 134] And (as the Apostle Rom. 8. 24.) we are saved by hope; the compleat­ing of our salvation (after by faith it is begun) is laid up in hope: But hope that is seen is not hope, for what a man seeth, why doth he hope for it? But if we hope for that we see not, then doe we with patience wait for it: A Christians treasure you see is much hidden, and laid up in hope; hence Christ is called, our hope 1 Tim. 1. 1., not only as he is the ground and foundati­on of it, but the further and full enjoyment of Christ, is yet to come; and Gal. 5. 5. We through the Spirit doe wait for the hope of righteousnesse by faith. Your life is hid with Christ in God, Col. 3 3. that is, a Beleevers glorious life is hid in hope. And therefore they are said, to look for that blessed hope, Tit. 2. 13. The act of hope, set upon the object of hope, keeps all close to a Christian, as if he were really possessed of all.

A beleever hideth up all in hopes, upon these grounds,

1. The sufficiency of the treasure and worth of the Pearl, affords enough for the future expences, as for a present stock, Psal. 31. 19. Oh how great is thy goodnesse, which thou hast laid up for them that fear thee? If God hath laid it up in promises, the beleever will lay it up in hopes, that the Lord is his shep­herd, his treasure, and he shall not want.

2. The firm faithfulnesse of the promise: There are no boggs, nor marishes, no quick-sands, nor quagmires in the field, or ground of promises; they are the promises Tit. 1. 2. of God that cannot lie; hence sure ground for hope, and assurance of hope, Heb. 6. 11. to 19.

3. The riches, worth and wealth of a Christian, doth not 3. By love. yet appear, 1 Joh. 3. 2, 3. But he is an heir, according to the hope of eternall life, Tit. 3. 8. He is the richest man (in hid­den hopes) of any under heaven.

3. An act of love. Beleeving, he loveth, and as that which men love, they will keep close to them; so from faith working by love, Gal. 5. 6. Love to Christ, and to his word in speciall, he hideth what he loveth; How sweet were the words of God, to Davids palate, sweeter then honey to his [...]st [...], therefore he hid them in his heart, Psal. 119. 103. [Page 135] with 11. sweet meats, preserves of fruits, &c. are lockt up in boxes and closets: and the beleever finding such sweetnesse in Christ, cannot but hide it, in the closet of his dearest love; for

1. The treasure comes in love, he is prevented with the Cos amoris a­mor; & magnes amoris amor. love of God, in the discovery of it; which is both the whet­stone and loadstone to love again; We love him, because he loved us first, 1 Joh. 4. 19.

2. It is peculiar and choice love, wherewith God prevent­eth and draweth a sinner to beleeve, and finde the Pearl: where one findes the Pearl, God knoweth how many thousands mi [...]le of it; which constrains the soul to set a special and peculiar af­fection upon it.

3. Love (though it is communicative, yet) it begins at home, and looks to one (though it hath no thoughts but to walk abroad, and discover-Gospel-provision to others, yet) it will be wise for it's self; as the 2 King. 7. 8. Lepers were, Who came to the uttermost part of the camp; and went into one tent, and did eat and drink, and carried thence silver and gold, and raiment, and went and hid it, and came again, and went in­to another tent, and carried thence also, and went and hid it; And then they gave out the report, for others supply and suc­cour: Love hath it's wise concealements, as well as mercifull revealings.

4. An act of high esteem; it is the property of every true 4. By high e­stimations. beleever to carry secretly in his bosome, more high thoughts of Christ, then he is able to utter. S ^t Paul expresseth some­thing of these high-prizings, Phil. 3. 7, 8. What things were gain to me, those I counted losse for Christ; yea doubtlesse, and I count all things but lesse, for the excellency of the know­ledge of Christ Jesus my Lord, &c. Yet when he cries out, Oh the depth! and when he calleth the riches of Christ un­searchable; and when he praieth, that the faithfull in Ephe­sus, might be able to comprehend, with all Saints, what is the breadth, and length, and depth, and height: and might know the love of Christ, which passeth knowledge; it plainly argueth, that his esteem of Christ was beyond his expression; [Page 136] yet his expressions are as high about the Gospel-treasure; as the holy Ghost ever furnisht any earthen vessel withall; since Solomons song was penned: And when every ordinary belee­ver comes short of such expressions, he must needs hide Christ in many a silent admiration.

And why is Christ more admired and hidden, in silent won­derings, yea, the heart filled with admiration at the knowledge of him?

1. Nothing can be found worthy, meet or sit to be laid in the balance with him; not men, not Princes; he is Psal. 45. 2. fairer then the children of men; not money, not wealth; Rev. 3. 17, 18. all riches is poverty, miserable poverty without him; not learning & knowledge; all knowledge is ignorance, & all learning is duncery, without the knowledge of him, and his heights, and depths of wisdom, &c.

2. With worth and excellency, a beleever hath a certain propriety in this hoped for possession; this alwaies raiseth the price of any small matter, house, childe, or what else [...] below; 'tis thy house, if but a cortage, therefore pri [...]ed, 'tis my childe, therefore esteemed and look't after; 'tis my pro­mise, thinks the Christian, therefore I will lay it up; Christ is mine, and shall be mine, if I look well to it.

5. An act of holy purpose: to keep the treasure safe, and 5. By holy re­solutions. make [...]e of it; I found him (saith the Spouse) I hold him, and would not let him goe, untill I had brought him in i [...] my p Cant. 3. 4. mothers house, and into the chamber of her that conceived [...]. None shall take away Christ, or a Christians treasure from him. He is resolved of that: And such a secret resolu­tion he carrieth; and cherisheth in his bosome daily; Phil. 3. 12. I fol­low after (saith Paul) if that I may approhend that for which also I am approhended of Christ Iesus. So the beleeves holds to his resolution, as Christ hath prevented him, and he hath found the Pearl, he will not lose it, but study the na­ture and vertue of it, enquire more into the mystery of it; this is his purpose, to know, and make sure of it; for himself; and well may it be so: For

1. He never mee with the like Treasure before; all other pe [...]i [...] [...] di [...] and dogs meat to this; as now he [...] [Page 137] very well, and can make a vaste difference 'tween this and them.

2. He will never meet with the like again, if he misse of this; there is but one of these Pearls to be found in all the earth, and the Heavens; and this is that only-one.

3. There are those that would beguile him of it; Satan and the cheating heart, and false teachers, jugling sophisters and base companions, therefore he taketh care, that he may not be deprived of it; he hideth it, and holdeth it close, in renewed resolutions never to part with it; but to make it more his own by all means possible.

Use 1 Of trial. 1. This hiding carriage of a beleeving soul, will give cer­tain evidence for or against men, whether they have truly found the treasure of the Gospel, yea, or no: Whether they have truly beleeved and apprehended Christ in the Gospel-promises, to be discovered, as theirs, and for them and their salvation.

First, It will make against all those, who say they beleeve the Gospel, and have found, &c. but 1. are never the more humble, nay, they are proud of their knowledge, and look who should extoll and commend them for it: if none will, they can make a shift with the Pharisee, to commend them­selves; they thank God, they are not so, and so bad as the Mi­nister and others would make them: And so proud are many, upon profession of faith, that they will not be admonished, must not be reproved, need not be humbled, need no more repentance, after they have tasted of the promise, and the sweetnesse of mercy held out to sinners; this is an ill sign I Pride of opinion, pride of parts and gifts, and priviledges with Gods people, doe usually follow a misapprehension of Christ, and mis-application of the promises. 2. If upon apprehension of Christ, and Gospel-promises, the soul fals into a despondency, and a kinde of despair, ever to have it made sure unto it's self; if there be no hope, there is certainly no faith. As hope before faith is a presumptuous carriage of a mans spirit, so despairing after faith is an odde and crosse e­vidence, a contradiction indeed unto the Gospel, and all [Page 138] Gospel-beleeving. 3. If no love be stirring and working towards Christ, what faith or finding of Christ is there, in that heart? Now God knows many talk and dream of faith, but the love of Christ and his Word, is not in them. 4. If men beleeve (as they thinke) and yet have as mean and un­dervaluing thoughts of Christ as ever, and prize the Gospel at as low a rate as ever; they can see no beauty in Christ, nor excellency in the treasure and pearl, not they, I wonder how they can see their faith, and themselves beleevers; men of God cannot, God himself doth not. 5. If such be loose and slippery in their purposes of making out for Christ, where is thy faith? There is no faith in that heart, where there is not a desire of more; no finding of Christ where you are not resolved to buy, and get him in for your own, more certainly and comfortably, then at the first.

Secondly, On the contrary, by the light of this truth, as the Spirit of God assisteth, evidence may be given in for thee, who art a true beleever; If 1. Upon beleeving, sense of thy unworthinesse doth not weaken thy confidence; but thy ap­prehensions of Christ (as discovered for thee) doth more a­base and humble thy soul, and melt and break thy heart; and when thou fallest a beleeving, thou fallest a mourning for sin, and confessing of thy sins; and thy faith is hidden and drencht in tears; oh blessed art thou, &c. 2. This evidenceth for thee, that thy hopes are bred and built upon Gospel-appre­hensions, that though the things promised appear not to sense, yet they are certainly and partiently waited for. 3. This al­so, that a first-love comes forth, from and with a first-faith, and Christ is entertain'd and welcom'd in the heart, by the one, as by the other, so as thou canst say with Peter, Lord, thou knowest that I love thee. 4. If thou carriest in thy bo­some those high thoughts of Christ and his grace daily; which the world knows not of, and are strangers unto, till it come to the trial; and then it shall, and doth appear what a price thou setst upon him, whom thou hast found, that nothing, nothing shall be thought too dear or costly for him. 5. If [Page 139] thou art firm and setled in resolutions to keep what thou knowest and beleevest, and to give diligence to know and be­leeve further, and to have more discoveries and assurances of all Christs wealth and worth, as thine, and for thy salvation; In a word, by the secret workings of humility and hope, of love and high esteem of Christ, and holy purposes to make sure of Christ, thou maist (by the fortifying evidence of the Spirit, shining upon his own graces) know the secret work­ings of faith in, and after this hidden and secret treasure, which no man knoweth, saving he that findes, and hi­deth it.

Use 2 Of cau­tion. For Caution and Counsell; to all true beleevers,

1. Beware of a bad hiding of Christ (while you take care to expresse your faith in this humble, hopefull, loving and wise way of hiding him) take heed of smoothering or con­cealing what God hath discovered to you of Christ and his promises, and free-grace, for so you may dishonour God, and wrong your soul, and quench and hinder that good in o­thers, which you are bound to seek, when you have found the treasure; when the Disciples Joh. 1 41, 43, 45. had found Christ, they went and told it one another; when the woman of Samaria Joh. 4. 28, 29. had found Christ, she went and told it her neighbours; when Zacheus Luk. 19. 8. had found Christ, he stood forth, in the professi­on of his faith and repentance, and in the proof of that pro­fession; when Paul Act. 9. 20. had found Christ, he went and preach­ed him to others (as he was called to it) so let every one, as he hath been prevented by grace, prevent others, and tell them what God hath taught him; but in thy knowledge or discovery of Christ,

2. Beware of boasting in thy self, or of being lifted up in desires of thy own glory or worth; beware of a proud pro­fession, or of proud exceptions against Christ; take heed, when Christs worth is discovered to thee, thou dost not look out for worth in thy self, to apply the promises, as too many weak souls doe, and will not, dare not beleeve, because of unworthinesse; they are not rich enough to buy the pearl, nor good enough to purchasers of the treasure: what pride is here [Page 140] under a beggars coat? Cherish thou shouldst all mean and low thoughts of thy self, the more freely God doth manifest his grace unto thee; but attribute all the worth to the treasure; there is worth enough in that, thou shalt need none of thy own, God requires it not.

3. Beware of entertaining doubts and questions, whether you may have Christ, after you have found him. Wherefore did God discover him? was it not that you should beleeve? and beleeve yet further in his name, upon new discoveries? Let not the subtle serpent, and the deceitfull heart together, cherish a subtle-humble-pride, in questioning and complain­ing, to weaken thy hopes of obtaining that which is revealed in the promise to thee.

4. Beware of losing your first-love of the Gospel; and your first esteem of this Treasure and Pearl, with the field of precious promises: 'tis not so easily recovered again, when but left, or decaied. Why should not our loves and esteems be more now, then at first, seeing more of Christs worth and and sufficiency is discovered daily? And yet thou nor I did ever hear or know of half his worth, which is further to be revealed. Get we therefore more high and capacious appre­hensions of his excellency, and hide we him in our bosome, with dearer affections then ever; he is worthy of all our love, of all our estimations and highest value, we can prize him at; he is above all we can love, or beleeve, or esteem, or thinke of him: Get we an estimation of him, and affection to him, beyond expression, that still there may be more hidden in our hearts, then can be uttered by our tongues, or published by our pens.

5. Having found Christ, hold him fast; hide him in your purposes, yet more closely and strongly; it was Barnabas exhortation Act. 1 [...]. 23., and it shall be mine, that you would all with purpose of heart cleave unto the Lord. Christ knows from the beginning, who have, who have not beleeved; who stick­eth to him, who departeth from him, by an evil heart of un­belief; an heart that purposeth not to live and die beleeving; beware of it, it is the first step of Apostacy; be not fickle, for [Page 141] fits and moods of beleeving, let but there be the hidden frame of beleeving, set and resolved to keep the heart close to Christ, and Christ close to the heart, daily, hourly, constantly. Lay him and the promises up in the heart for use; for a treasure of such worth, a pearl of such price, is much more worthy and precious to the soul, as it is used and improved for it's spirituall advantage. It followeth,

And for joy thereof, &c.

These words have a two-fold connexion and dependance, on the words before, When he had found; and on those that follow, goeth and selleth, &c. From the first connexion ariseth our

5. Observation, Every true beleever hath some joy (yea Doct. 5 the conceptions of great joy) in the finding of the Lord Je­sus A beleever is a joyfull man. Christ.

What man ever found a treasure, and hid it for himself, and as his own, and joyed not at the very thoughts of it? Be­leeving thoughts are joyous thoughts, and acts of beleeving, bring in habits of joy, or joyfull impressions, at least; till they break forth in gladsome expressions. There be instances, not a few, to clear this truth.

When Christ hath prevented Zacheus, and Zacheus at that instant is called effectually to beleeve in the Lord, He recei­veth Christ joyfully (saith the Text Luk. 19. 6.) both into his heart, and into his house. The converts (at Peters Sermon Act. 2. 41.) gladly receive the Word of salvation, and of the promise to them and theirs. A treasure, a pearl in the field of the promise, for them and their children, this they rejoyced in, and this doe beleevers (that have right evangelicall apprehensions in our daies) rejoyce in also. When this Treasure is discovered to the people of Samaria Act. 8. 8. & 12, and many beleeved what Philip preached of the Kingdome of God, and the name of Iesus Christ, there was great joy in that City: so was there in the Jailours heart and house Act 16. 31, 34. The Apostle Paul tels the Philip­pians, for his part, and Timothies Phil. 3. 3. (whom he joyns with himself in the inscription of the Epistle, cap. 1. 1.) We rejoyce in Iesus Christ; and he speaks in the name of all beleevers, if [Page 142] not there, I am sure in his Epistle to the Romans Rom, 5. 11., We joy in God (reconciled) through our Lord Iesus Christ. Saint Peter also tels the Christians he writes to, that beleeving, they doe rejoyce (in Christ) with joy unspeakable, and full of glory.

Reason 1 1. It is an unspeakable and glorious treasure that is found by every true beleever, the very sight of it by faith, cannot but ravish the heart, and might (were it narrowly viewed) transport it into an extasie of joy: 'tis no common favour, nor ordinary, but rare and extraordinary, to finde a treasure hid in a field; And as for this treasure, few there be that finde it: As there is no other pearl of pearls, but Jesus Christ; so none but elect vessels of mercy doe finde him, contain or hold him; Well may every such soul rejoyce; He that findes a treasure, out of which he hath sufficient to pay all his debts, and to stock him for trading, with the be [...]t of merchants and merchandize, may well rejoyce, and rejoyce again. The Christian here (a bankrupt before he findes this Pearl, this Treasure) he findeth that in Christ his righteousnesse, which satisfies Gods justice, and justifies his person, dischargeth him of all debts and trespasses, and that, in Christs spirituall graces, which affords him a sufficient stock, to be trading with heaven, and to fit him for commerce and communion with Saints, and with the King of Saints in earth and hea­ven. Hath not he cause to be glad, who findes a pearl, that affords a rich dowry for the soul, and prefers him to a marri­age with the King of heaven? That which brings him into sonship presently to God, and heirship to a Kingdome, and which gives him title to the crown of heaven; and stores him with money to maintain warres against the spirituall ene­mies of his soul, sinne, world, Satan, Antichrist (who would deprive him of his inheritance, and take away his Crown, Title and Dignity) over whom the Christian combitant, is made more then Conquerour, through him that loved us?

2. As the worth so the propriety, which comes by finding of it, joyes the heart: a man may finde that which he must [Page 143] go cry in the market-place, and part with it, when the right owner is found out; which brings but little recompence and comfort to the finder: But here is a treasure, who so findes it, hath it for the finding; Who so findeth me, findeth life, saith the wisdome of God Prov. 8. 35., He that beleeveth in me (saith Christ Joh 6. 47.) hath everlasting life; He that hath the Sonne (saith the holy Ghost in Iohn 1 Joh. 5. 12.) hath life. He hath it for his own, for his use, for his comfort, for his rejoycing: Ioy cannot but rise out of faith, which instrumentally doth bring home all Gospel-treasure to the soul; therefore called the joy of faith Phil. 1. 25., being the proper right-bred childe of faith, concei­ved and brought forth by faith, nursed and maintained by faith, till faith ends in vision, and hope in fruition of what is found.

3. The beleever hath hope, or certain expectation, of the sure and full possession, and of the pleasure that he shall have in such a purchase and possession; and in hope of all this, and of the glory of God, he doth and will rejoyce. Men of great and sure hopes, cannot but be men of great joyes; and this trea­sure and pearl, bringing so much in hand at present, and reach­ing forth so much in hopes for the future (as we heard in the first Doctrine) gives out withall no little ground of joy and rejoycing to a Christians heart.

Obj. But he hid his treasure, and that partly (as was open­ed in the 4. Doctrine) under mourning and tears: How comes he to rejoyce withall?

Answ. 1. The Gospel-treasure is a secret, and the finding of it by faith, and hiding of it by repentance, humility, &c. are secrets to the world, and so is joy, The heart knoweth his own bitternesse, and a stranger doth not intermeddle with his joy Prov. 14 10.. If he seeth the outward expression, he knoweth not the inward impression.

2. A beleevers tears are tears of joy, or the seed of joy, Light is sowen for the righteous Psal. 97. 11. (in tears and troubles) and joy for the upright in heart.

3. Hiding of the treasure under humble tears, was not all the hiding, we spake of; there is (as we heard) an hiding [Page 144] of hope, and there is joy hidden under hope; We rejoyce in hope of the glory of God Rom. 5. 2.; and there is a hiding of love, and joy is hidden with love, Whom having not seen, ye love, ye re­joyce, &c. 1 Pet. 1. 8.

Which in the Use may serve,

Use 1 Of re­proof. 1. To reprove those that bring an evil report upon Christ, and Gospel-grace, that no sooner, think some (and others speak it out) shall a man be converted, but farewell joy, you must bid adieu to all mirth and chearfulnes, and entertain no­thing but mopish melancholy, and dumpish sadnes; which is a clamour both false and impossible.

1. False, for you hear (if you will beleeve what you hear from Christs mouth) he is a joyfull man that findes the trea­sure. Finding the treasure of the Kingdome, he findes that joy, and sweetnes, as he never felt, or had experience of be­fore. Oh the sweet taste of every promise, and delicious dainties that he daily doth, or may feed upon at the Gospel feast!

2. Impossible, for the faculties of the soul doe act and put forth according to their represented object; Now a Treasure and Pearl, is the object, a present good, and a future good, as sure as present; And where there is an apprehension of a present good, yea, and a hopefull, assured, future good, there is, and cannot but be joy; and the greater that good, the greater that joy; the higher and richer that good, the higher and richer that joy. Now here is the summum bonum, the chiefest good, and it cannot but produce in the heart, a sum­mum gaudium, the chiefest joy; and it being bonum aeter­num, an eternall good, here is gaudium aeternum, Everlasting joy upon their heads Isa. 35. 10. The Kingdome of God consisteth in it, Rom. 14. 17. 'tis true the poor sinner upon his finding of Christ, bids farewell to joy in sinne, but that proceeds from this true and greater joy, which banisheth and puts out the false appearances of sinfull joyes; of which in the next point. Let none therefore belie the Scripture, and blaspheme or speak evil of Christ and his grace, or of a true Christians estate. What though the beleevers joy makes not such a noise as the [Page 145] carnall mans, in the ears of the world? A fire of thorns will make a louder noise and crackling, then a fire of the best wood; and carnall mirth will sooner be heard of then spirituall joy▪ which is better apprehended in the heart, then out­wardly exprest; when the countenance is sober and humble, doth it follow he is melancholy and sullen? Alas, poor blinde worldlings, who cannot judge of loo [...]s and colours, much lesse of hearts, and the frame of a beleevers heart especially, which so far as it is beleeving, it is chearfull, &c.

Use 2 Of Exa­mination. For triall; it is an evidence against such as say they have faith, and have found Christ, and yet never took any pleasure in him, in thoughts or speeches of him; rather are ever and a­non excepting against those who rejoyce in him; such mur­muring and grumbling at the Gospel pearl, is an evident note of unbelief; Behold this pearl is tr [...]mpled upon by Swi­nish Gadarens; and it puts a poor, rich worldling into a fit of melancholy. That poor young man (rich enough in the world) Matth. 19. When he is offered treasure in heaven, be a sad at that saying; if he cannot have it upon better terms, then were propounded; had the Word taken place in his heart, as it did in Zacheus, he had presently rejoyced, and not gone away sorrowfull, but where Christ is not beleeved on, he is not rejoyced in; and upon this very reason, because Christ comes to take away the pleasures of sinne that last but for a season, although he would give eternall pleasures in exchange, the heart will neither rejoyce, nor beleeve in him.

Ob. But there are those who beleeve but for a time, and yet rejoyce, as the stony ground, Mat. 13. 20.

Answ. Such a faith, such a joy; God will go on with carnall men, as farre as they will go with him, where faith is temporary, there joy will be a flash and [...]way; it continueth not when triall cometh, no more than their faith; nor doth that joy ever produce right self-deniall; of which anon.

2. On the contrary, Hast truly beleeved? Thou dost and will joy in the Lord, in whom thou hast beleeved: Hast found the first discovery of Christ to bring in some sweetnesse, the [Page 146] second more, &c. 'Tis a true issue of a right-bred faith, [...] you may know it to be so (through the assisting light of [...] Spirit) by this, 1. It is pure joy, meerly arising from [...] sight of the treasure. 2. It will hold out in triall and ten­tation; And though joy be but an accessory grace, it comes and goes, ebbs and flows, yet it radically continueth, of [...]i­deth in the root, and cause of it; and all objects of faith are objects of joy; what feeds the one, will cherish the [...]; and if thou findest it so with thee, happy thou?

Object, But some poor soul will say, I dare not deny but I have found the pearl, yet cannot rejoyce.

Answ. 1. Is it not thy desire? and dost not price a little joy in the Lord, above all worldly joy?

2. What is that which upholds thee against despair: in some promise or Gospel-truth, thou hast some secret joy, [...]r sin would presse thee down, and swallow thee up with sorrow.

3. Measures of joy will encrease upon beleeving; study but to grow in faith, and thou wilt encrease in joy.

Ʋse 3. Phil. 4. 4. For Exhortation to the true beleever; Rejoyce in the Lord, and again I say, not I but the Apostle, not the Apostle, but the Lord himself, rejoyce thou Christian, that hast found the pearl and treasure; rejoyce in thy treasure; be glad and joy­full all thy daies, for this pearl of great price. Earthly affe­ctions, worldly sorrows, carnall joyes will come alone, of themselves, unsent for, unsought; but we must send for; and call for, and provoke these heavenly affections, and glad when we can have them active, and coming; and especially this of joy; Let me stir up my self and you to joy in the Lord our treasure, and in the knowledge of Christ, our Pearl, by these following considerations;

Motives to joy. 1. There is joy in heaven, when a lost sinner is found, and should there hot be so in thy heart, when the hidden trea­sure is found? they both are found together, heaven findes the sinner, and the beleeving sinner findes the Pearl o [...] hea­ven, at one and the same time; Why should not hea­ven and earth meet in their rejoycings, as in their findings.

[Page 147] 2. Thou maiest rejoyce, 'Tis thy portion, not allowed to others, but to thee, Rejoyce in the Lord ye righteous, &c. Psal. 97. 12. The wicked and unbeleeving are never welcom'd to the feast of joy, if invited; nor shall they taste of this supper of joy, while they refuse to come to the dinner of grace. If God saith to the young man in the heat of his lusts, Rejoyce, Eccles. 11. it is but ironically spoken, with a salt check and serious threat­ning; in plain English it is, Repent; and his message to se­cure sinners is, Be afflicted, mourn and weep; or, Woe to them that have their consolation here, for they shall weep, but blessed are they that weep now, for they shall laugh and leap for joy.

3. Thou art not wise, no more then obedient (in this) if thou dost not take thy fill of joy; nay, 'tis a sinne not to re­joyce upon beleeving, as, not to beleeve upon a discovery of Christ.

4. How many passe over the field, and stumble at the Word, where the Treasure is hid, and finde it not; thou hast it discovered before others, while others are left in their blindenesse, and given up to their blinde and wilfull stumblings.

5. God loves a chearfull beleever, and receiver of his Sonne, and a chearfull giver of the heart to his Sonne; and how canst thou give thy heart acceptably, if not chearfully? Take Christ therefore and be thankfull, receive him and be joyfull.

How shall I joy, saith the weak heart?

Ans. 1. Give not way to doubting whether the treasure be Means of joy. in the field, or no; or whether the Pearl be of such great worth or no, or whether it [...]as hid, and is now revealed for thee or no, beleeve that God hath discovered it, and that for thee; take it for thy own, and rejoyce: 'tis nothing but this unbelief that hinders thy joy.

2. Walk in this field of the Gospel; take a turn or two eve­ry morning, and at best leisure, in th [...] meditation of the pro­mises; 'tis a very pleasant field and walk, you have none such in all your grounds, orchards, or gardens: the poor-rich [Page 148] peny-father; comforts himself in telling over, and but look­ing upon his bags of gold in his hutch, or coffer: C [...]st Nummos con­templor in arca, &c. not thou be as wise to muse and thinke upon these hid­den riches of Christ? The devil, an old enemy of mans continued comfort, will interrupt thee, and scare thee, it may be off the ground; but regard him not, resist him, stedfast in a beleeving meditation, in the strength of a pro­mise, and he will flee, and thou maist keep the field; and keep but the field, the Treasure is there, 'tis thine, it will glad thy heart but to thinke it is there, and there for thee.

3. Quench not the Spirit of faith and hope, and the Spirit of joy will come, and will not depart; apply thy self in praier upon the promise of joy; there is a filling up of the soul to the brim, with joy and peace in beleeving, to be obtained; neg­lect not the ordinances of comfort, Word, Sacraments, con­ference; sin not against the light of a promise, no more then of a precept; live by faith, without, beyond feelings; and he that shall come, will come, and will not tarry beyond the fittest season, wherein he will speak peace, and quicken thee with joyfull consolation.

Use 4 Of Ad­monition. For admonition, in a word, to them that be yet in unbe­lief, strangers to true joy, because strangers to true faith. I do not wonder you are so sad and melancholy in these times, these have been losing times, and yet they are reforming times, both these considerations damp the carnal mans heart, and almost strike him dead. The world goes away from them they see, and mens goodly pearls that they have sought after can give them no content; and comfort they thinke there is none in a work of Reformation: Amidst such kinde of thoughts, my word of warning is, that men would be wise, come to them­selves (with the Prodigal) look after this Treasure in the Go­spel, 'tis very good Treasure in these chargeable times to stock you, and enrich you, and bear your charges to heaven, yea, and make you chearfully fruitfull in all good works; my counsel is, you would get among beleevers, they can (though their commons fall short) eat their bread with singlenesse, [Page 149] and gladnesse of heart, with leaping joyes, as the word [...]. im­ports, Act. 2. 46.

Would you beleeve, upon the credit of my Text, and the merchants experience, that there are joyes upon joyes com­ing in with the adventures and merchandize of faith, you would perhaps embrace the profer of Christ in the Gospel, and come in to him, who will be a Pearl of invaluable price to you: till then, we cannot speak a word of peace to you; for you have nothing to rejoyce in, till you have found what the merchant here found, a Pearl, his joy was the joy thereof,

Now take these words in, with those that follow, he goeth and selleth all that he hath. And thence ariseth our

Doct. 6 6. Observation, The joy of a beleever, it workes him to utmost self-denial; or, A joyfull Christian indeed, will part Joy breeds self-deniall. with all he hath for Gospel-treasure. We have the Doctrine and Reason both in the point; the Doctrine by it self is this, Christ-finders are self-losers. And the Reason is this, Gospel joyes doe bring a soul to utter self-deniall, and extreme pover­ty of spirit.

First, We shall open this affair of the Kingdom, a Christians selling all.

Secondly, Discover the strength of the Reason, for joy.

For the first, in the kingdom of heaven, or Gospel-state, there is that done, which amongst men, you call trading, buying, selling, and here is a selling first, and buying after­wards.

In selling, two things are considerable;

• 1. The sale it self.
• 2. The matters vendible, and to be sold.

1. The sale it self, and there we have consent to part with. 1. A Christian sale. [...], ali­q [...]id amplius vi­detur significa­re, quam [...]. Beza in locum. actuall putting off.

First, Here is the beleevers consent to part with what should be parted with for Christ; implied in the mans going, he goeth, vers. 44. And vers. 46. in that 'tis said of the merchant, he went. The word in v. 44. is [...], subducit sese, he withdrew himself, Clam discedit, as Beza noteth, he went away [Page 150] secretly, which can hold forth nothing better, nothing else then the tacite consent of the minde and will, to be at any [...] for the purchase of what was found; he goeth, he is not thrust on, and forc't, he went of his own accord, he is not driven [...] Such an expression we have at Zacheus conver­sion, He stood forth Luk. 19. 8., which showed his consent and wil­lingnesse, before he fell upon action: And S ^t Paul no sooner hath Christ met with him, and he with Christ (upon the way to Damascus) but he is at that point of consent, Act. 9. 6. Lord, what wilt thou have me to doe?

Secondly, This consent is brought into act, the man and the Christian Merchant here, he revoketh not his consent, or steps back when a going, but he gooth and selleth, viz. [...] ­ally p [...]teth with (as God calleth and enableth) what is to be parted with. This actuall sale, is actuall self-deniall, and soul-impoverishing, or soul-emptying; and the li­berty and limits, or the free bounds of this mart, is as God proclaims it, and cals to it, and strengthens in it; which in some things that a Christian hath is presently done, and in other things, at certain times, and by certain steps and de­grees, as opportunity is offered; which better will be un­derstood by opening.

Secondly, The matters vendible, or things here to be sold; [...]. Matters ven­dible, or, to be sold. that a man hath, and all that a man hath, He went and sold all that he had; all that a man hath, is either that which is his own, from his own workings and earnings; and that is sinne and the effects of it; or that which is given him of God, which is no part of the Treasure or Pearl; or if it be, it is but by way of evidence and sign, which he lets go, in some respe [...] for the thing it self; especially, when that which he hath, [...] but in supposition, he put's off all for Christ, for whom I have suffered ( Phil. 3. 8. saith Paul) the losse of all things, &c. that is, all things, which stand in direct opposition to, or comparative competition with the Lord Jesus Christ; So the merchant here sets upon selling.

1. All his sinnes, he consents to let them goe, would be rid of originall, inherent corruption, and is willing to part [Page 151] with all actuall iniquity, whether open or secret, of thought, word, or deed; and he doth endeavour hereunto (because God presently cals for it.)

1. By inward mortification of the old man, from the pow­er or Christs death, through faith applied; and by grief, hatred, and self-judging improved.

2. By outward cestation and forsaking of those sinfull waies and courses, wherein formerly he lived and traded; as [...] clear in Paul, who was a persecutour is no more so, 1 Tim. 1. and in the Corinthians, they wer [...] so and so 1 Cor. 6 9, 11, but are washed sanctified, &c. And in the Colossians, who had put off the body of the sinnes of the flesh Col. 2. 11. inward habits in their regency and strength, and for outward acts, they sometimes had walked Col. 3. 7. with in fornication, uncleannesse, inordinate affe­ction, evil concuplscence and covetousnesse vers. [...]. and; But now you vers. 8. and 9. also put off all these (saith the Apostle) anger, wrath, ma­lice, blasphemy, filthy communication, lying, seeing ye have put off the old man with his deeds; what they had done already in part, about some sinnes more eminently, he exhorts them to go on in this work of repentance, as touching all sin whatsoever; yea, and they are resolved upon it, For they have put on the new man vers. 10., which being acted and set on work, will further mortifie and disable the old man. In every true Christian, the purpose, love, and practice of sinne is laid a side, he trades not in it, but by putting off, off, as last as he can; he laies not in provision for the flesh to ful­fill the lusts of it, as his consent holds on, so his endeavours hold out to be selling, selling, all this old lumber to his dy­ing day.

3. All his gifts of nature and morality; wit and parts, learning and knowledge, in nature, civil, or humane affaires; yea, whatsoever is beneath the knowledge of Christ.

1. From these his heart it removed, in case of love, con­fidence, or high esteem; he do [...]es not upon them, affects them not, confides not in them, for one piece of his hap­pinesse, or that which will contribute in the least to help to [Page 152] Christ, or his knowledge, but as denied and subordinated to him, and it.

2. He is farre from using them against the Lord, or against his Scripture, and the understanding thereof; nay,

3. He is willing that their property and use should be [...]lte­red and converted from himself to the Lord, and for the Lord; and the best service he can doe him; with such parts and gifts as he hath, now receiving a new stamp, by sanctifying grace. S ^t Paul is a most eminent example for us; He was brought up at the feet of Gamaliel, and taught according to the per­fect manner of the law of the fathers, emploied before his conversion (as a man of parts) against Christ; but after he hath found that Pearl, he fels all his parts and abilities to, and for Christ, denies his wisdome and learning, where it oppo­seth the knowledge and spreading of the Gospel: When be came to the Corinthians, He came not with excellency of speech, or of wisdome 1 Cor. 2. 1., His speech and his preaching was not with the entising words of man [...] wisdome, but in demonstra­tion of the Spirit, and power vers. 4. He preached Christ crucified in a crucified phrase; he preached, not to shew himself, but the Spirit: Although when there was some fruitfull and ne­cessary use of it, he could and did (to convince the ignorant, erring and gain-saying hearer, or inform the teachable) pro­duce the testimonies of forraign Authours; as of Aratus Act. 17. [...]8., Menander 1 Cor. 15. 33., and Epimenid [...]s Tit. 1. 12.; yet he is very rare in such quotations; and when any other way men would set up their humane parts and abilities in competition with the plain preaching of the Gospel, he did wholly cry them down, 1 Cor. 1. 19, 20. Yea, and as touching spirituall gifts of tongues and miracles, &c. when among the Corinthians some used their knowledge, and gift of tongues, in an unedifying way, he reproveth them for it, 1 Cor. 14, 26. And when some with their working of miracles among the Galatians, would being in another Gospel (then that of justification by faith) he speaks of the man and his miracles with a holy disdain, He that mini­streth, &c. Gal. 3. 5. as not owning the man, nor his gifts: For his part, he would have all common gifts to vale and stoop to the [Page 153] exalting and lifting up of the knowledge of Christ, and him crucified.

3. All his own righteousnesse; which men have an opini­on of, and confidence in, for their acceptation before God, either as it lieth in outward conformity to the commands of first or second Table, or in the inward frame of the heart, by in­herent qualifications, before, or after faith: All these (when God cals a man to beleeve in Christ alone, for justification and life) a true beleever (finding this treasure in Christ) re­nounceth and disclaimeth as any piece of his justifying righte­ousnesse before the Lord. S ^t Paul was most eminent in this also, Touching the righteousnesse of the Law, he was blame­lesse Phil. 3. 6., before men; and for his inward conscience, he did not sin against the common light of it Act. 23. 1. ▪ what he did against Christ, he did it ignorantly 1 Tim. 1. 13.: And after his conversion, he walked in his calling of the Ministery, most innocently and uprightly, and was not conscious to himself of base ends, &c. yet did he sell away and suffer the losse of all his Pharisaicall blamelesse life, and renounced his innocent conscience, yea and sanctified conversation, and gracious frame of heart, in the point of his justification; I know nothing by my self, yet am I not hereby justified 1 Cor. 4. 4., I have suffered the losse of all, and doe count them but dung, that I may win Christ; and be found in him, not having on mine own righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith Phil. 3. 8, 9.. From which Scriptures you may observe, he did not throw away his blame­lesse civility, but the Pharisaicall pride of it; nor did he pack up his sanctification, and send it beyond sea, as a commodity he would (in no case) have any dealings with; but in com­parison of Christs inherent righteousnes (imputed to him by faith to his sole and perfect justification) he will own none of his own adherent moralities, or inherent graces; nor, in the least confide therein, or admit thereof as a co-partner with Christ, &c. The best frame of heart or life, is but for evidence to a soul, that he is justified, not any ground of beleeving, as in any piece of the cause, why he is justified.

4. All worldly comforts and advantages, and creature-engagements; they are likewise by consent put away, sit loose from, and as God cals parted with, to instance

1. In worldly profits; no sooner doth the Lord call Mat­thew, (not only to a Christian estate, but to the Ministery of the Gospel) but he riseth up from the receit of custome, where he had sweet gains and comings in, and followeth Christ Mat. 9 9.. No sooner doth Christ call Simon, and Andrew his brother, with this promise, to make them fishers of men, but straightway they forsook their nets and followed him Mar. 1. 17, 18. The like did James and John, Mark 1. 16, 20. Not that all who finde Christ, must presently forsake their particular lawfull vocations and imploiments, but when such a vocation and imploiment will be a distraction, let, and hinderance to Chri­stianity, and much more to the service and work of the Mini­stery; then all such shackling profits, and profitable imploi­ments are laid aside. If Peter or any of the Apostles did af­terwards goe a fishing upon the sea, it was not as their parti­cular calling, but upon the by (as we say) and but occasion­ally. Take another instance or two of parting with worldly advantages, upon the finding of the Gospel-treasure. Za­cheus you know gave away half of his goods to the poor, and if he had taken any thing from any man, by false accusation, he restored him four-fold Luk. 19. 8.: here is but half, you will say, of his estate, but that half is freely offered, and given before an ex­plicite call; And again, a four-fold restitution of what was snatcht by forged cavillation (if he had much plaid the Syco­phant) would take away a good share of the other half of his estate; and for the remainder, he that prevented the poor be­fore they askt a part, to give the half, and those he had wron­ged, to offer so fair and full a restitution, was prepared to let goe all the rest of his estate, when God called for it. As the members of the prime Church at Jerusalem, came up to this fale of worldly estates and profits in the very letter, by the power of the Spirit Act. 2. 44, 45. 4, 34, 35.; they gave, as if others had interest and right in their goods with themselves, and sold to that end, that they might put the propriety out of their hands to the common [Page 155] stock, for the Church it's maintenance; which upon such a speciall call, and extraordinary occasion, by the grace of self-deniall, the true Christian merchant consents still unto, and would bring into act.

2. As for pleasures of the world, and even lawfull recrea­tions, he sels them away also; consents to none which prove a bait and a snare to sin, and useth none, but with an indiffer­ent minde, as the Apostle exhorteth Cor. 7. 30., He rejoyceth, as if he rejoyced not.

3. As for honour, credit, favour; this also with Moses Heb. 11. 25, 26., is lightly set by; and the afflictions with Gods people, and the reproach of Christ, esteemed and chosen before it. When both these, Christs favour and the worlds; Gods honour, and esteem with the creature, cannot actually be held together; the later is both actually and affectionately forsaken, and the former cleaved unto.

4. As for relative engagements to friends, parents, chil­dren, wives, husbands, kinred, house and family; these are set by, and not known in Christs cause; yea, there is a kinde of comparative hatred of them, in respect of the Pearl and Treasure. 'Tis remarkable, that when John and Iames were called by Christ to follow him, and to take up a new profes­sion; They left their father Zebedee in the ship with the hi­red servants Mar. 1. 20.: Yea, Paul, though of the stock of Israel, and of the tribe of Benjamin Phil. 3. 5., yet forsakes his kinred and fa­thers tribe and family, where they forsook Christ and the Go­spel. Eminent is the story of that noble Marquesse of France, Galeacius Caracciolus, who did dis-engage him­self from estate, friends, wife, children, and all for the Go­spel sake; and how many such self-denying Merchants (some of them noble and great) have we among the Martyrs? In the Martyrology M. Fox, vol. 2. p. 178., there is mention of one Galeazius Trecius, who was bound to a stake, and stood as a gazing stock for half the day, during which time, many came and perswaded him to recant the truth, and if he regarded not life and coun­trey, goods nor possessions, yet he should somewhat respect his wife, that he loved so well, and his young children, but [Page 156] nothing could stirre his setled minde, he knew he was not to know, nor own a wife in Christs cause, nor children smiling or crying; all is one, when the creature is laid in one scale, and Christ in the other; which, thinke you, must weigh down the judgement, and sway the affections of a Christian? He can, with M ^r Rogers his self-deniall, M. Fox. vol. 3. 131. passe by his wife, and eleven children (one whereof was sucking on the mothers brest) and be more unmoveable then the stake to which he was fastned, till consumed to ashes.

5. All self-sufficiency and strength for service or suffer­ings. When once God hath enlightned a soul where his strength lieth, not in himself, but in Christ; and as habits are infused, so acts of grace must be had from him alone; and that strength enough there is in Christ; away then with con­ceits of self-strength; for duty, or against since: When he is weak, he is strong (as Paul 2 Cor. 12. 10, 11.) and a very nothing he is in, and of himself; I laboured, yet not I 1 Cor. 15. 10, I live, yet not I Gal. 2. 20., but Christ; this is his language, and this is the account he hath of himself, even as it was prophecied of one and another, of all the seed of Israel; who should shame themselves and glory in the Lord; Surely, in the Lord is all righteous­nesse and strength Isa. 15. 24., and in him I have what I have, and am what I am, in point of strength, as righ­teousnesse.

6. All externall Church-priviledges, as Pauls being cir­cumcised the eighth day, an Hebrew of the Hebrews Phil. 3. 7.; and in his zeal for the Jewish-Nationall-Church (persecuting the Christian) he was, and might have been more advantaged; but what was gain (in that as other cases) and might have been gain to him, he counted losse for Christ. So, if descent from religious parents, and birth-priviledge, as the seed of beleevers, hath been rested on, when Christ is discovered, all confidence in this and any other Church-priviledge, is reje­cted and put away; And if a man hath upon such relations, thought himself to be some-body, he comes now in his owne­steem to be a no-body, a nothing.

7. All self-ends and aims, in profession of Christ and the [Page 157] Gospel, in duties and undertakings; these are denied and laid aside; yea, abhorred, when they offer to step into Gods place, and would put by his glory, and the publike good, and are ever made underlings to what is for God, and the publike. A beleever now seeks himself no further, nor any other way then God allows it, that is (as one sweetly expresseth it M. Reynolds Serm. of self-denial.) seeking our selves out of our selves in Christ, and in the pro­secution of his (not our own) glorious designs; Paul was excellent at this, 1 Thess. 2. 4, 5, 6. 1 Cor. 9. 22, 23. & chap. 10. ult. And such a self-denying spirit he found and discover­ed to the Philippians to be in Timothy (his naturall, true born Sonne in mortification, as in the faith) For I have no man like-minded, who will naturally care for your state Phil. 2. 20.. While every man was seeking himself and his own things to compasse his own ends, Timothy, is caring for the publike, and seeking the things of Iesus Christ, and his Masters honour and advancement; And the Apostle to the Corinthians 2 Cor. 5. 14, 25. pro­fesseth there is a principle for it, in all true Christians; Christs death (for us that were as dead, as others) will teach us to die to self, and self-ends, that we may live to him which died to us. All a beleevers ends (when he comes rightly to know Christ) are, that he may be to the praise of the glory of free grace.

8. Life and all, &c. That is not esteemed, or thought dear Act. 10. 24., even that a Christian is prepared, with some free con­sent to lay down for Christ and Gospel-treasure: I am ready (said that eminent patern of self-deniall) not to be bound only, but also to die at Ierusalem for the name of the Lord Iesus. How many thousands and millions, I may say, of the Martyrs of Iesus have (not only consented, but) actually parted with their lives for the treasure of the Kingdom of heaven; Christ and eternall life? Besides all that suffered in the Apostles times, and in the nine first persecutions; in the 10 ^th persecution, Martyr-book vol. 1. p. 10 [...]. there were certain thousands burnt together in one Church; a hundred in one day, seventeen thousand in one moneth; three hundred at another time in Alexandria, And p. 104. six thousand six hundred sixty six at another time; a hundred [Page 158] and twenty at another; three hundred sixty at another time; when as the tormentours were wearied, and the persecutours tired out; And Christians with more greedy desire, pressed and sought for martyrdome, then others did for Bishopricks; And what a cloud of such Witnesses have been in the firma­ment of the Church, since Antichrist acted his Tragedies, the Histories of the German, French, Spanish, Italian and English Martyrs, doe sufficiently evidence; that all such merchants, have not loved, but sold away their lives, unto the death.

Reason gene­rall. Reason, In generall; is that in the Text, and Observation, for joy thereof; the joy of finding the treasure, and of the Treasure found, and the joy of the Pearl of great price, once truly found, this brings the man and merchant, to consent to the selling of all, and this brings his consent into act; For joy, he parts with his sins, one and another, one as another, in an absolute-hatred of them, never to have to doe with them again. For joy of the treasure, he parts with his parts and gifts, so, as they shall be new molded and cast, and have a new stamp out of the mint and treasury of Christs holinesse; For joy of the riches of Christs righteousnesse, he lets goe his own; and for joy of greater profits, sweeter pleasures, higher honours, and better friends, which come in by the Gospel-pearl; he fits loose from all worldly advantages, and creature-engagements; and for joy of inward spirituall priviledges, he lets go confidence in outward. For joy of Christ the root of all spirituall life, strength and activenesse, he renounceth his own supposed sufficiencies: For joy of the glory of free-grace, he hates his own ends, and for joy of an eternall life (which is begun in the right knowledge of God in Christ) he gives up this temporall life. Observe it in Paul, if upon rejoycing in Iesus Christ, he doth not renounce confidence in the flesh Phil, 3. 3., and in the Ephesians, when the name of the Lord was mag­nified Act. 19. 17. (with joyfull admiration of free-grace) what fol­lowed? They came and confest their deeds ver. 18., and parted with their curious gainfull arts; and though they counted the price of their books worth fifty thousand peeces of silver ver. 19,, yet that [Page 159] was no price to the Pearl and Treasure of the Gospel; their joy of that, which was so transcendently above any reckoning or arithmeticall accounts among men, constrains them to un­dervalue their old profession and magicall practices, and burn all their books to ashes.

Reasons spe­ciall. Now the joy of the treasure, &c. constrains to self-selling three waies.

First, From it's strength; The joy of the Lord is his ser­vants 1 strength; to deny their sins, to mortifie their lusts, to cashiere their corruptions, and abandon all wicked inclina­tions and acts; Spirituall joy, as it is a preservative from false, carnall, sinfull pleasures; so it hath a purgative and ex­pulsive faculty, to banish that which will damp and hinder it's exercise; where joy of the Gospel and a sinfull lust meet together in one heart, there will be a conflict; in which con­flict spirituall joy will be too hard for carnall corruption, and must give way to it. I protest (saith Paul) that by the re­joycing which I have in Christ Iesus, I die daily; that is (as worthy D ^r Preston opens the place Preston of mortif. p. 41.) "That spirituall joy which he had in Christ, of justification and remission of sins, and that sight of glory which he saw by faith, mortified sin in him, made him basely to esteem of his corruptions. He that findeth the Treasure and Pearl, joyeth so, in the excel­lency and worth thereof, that he gathers and grows in a strong hatred of what would deprive him of it; what ever, in self, or creature, of parts, profits, honours, &c. would stand as competitour for a room in his heart, therewith; this heart the more riseth up against it, and is alienated and wean­ed the more from it; for nothing (it knows) doth or can minister that joy, that peace, that comfort to the soul, which Gospel-treasure doth; it must needs therefore bid farewell to all which shall hinder, or interrupt this joy; In a word, there is strength from this joy to doe the will of God in all points of self-deniall, if there were a 1000 lives to part with for Christs sake, or would the soul go through a 1000 deaths to enter into more joy.

Secondly, From it's free and royal nature; when the trea­sure [Page 160] is found, and rejoyced in, the man is truly enabled, and elevated to a holy magnanimity, or greatnesse of spirit, whereby he is carried above, not only base lusts, but all the royalties in the world, which he esteemed out of a pure judge­ment, and now from a pure joy much more reckons, but as drosse and dung, and can most willingly resign up for this one pearl; you heard of Zacheus free and noble spirit before, whence came it? from his joyfull Luk. 19. 6, 8. entertainment of Christ. The Primitive Christians were full of joy, this made them empty their purses, and sell their lands; and the Primitive Martyrs, yea, all of them, for these sixteen hundred years, have out of their royall spirits (filled with joy) parted with husbands, wives, children, lives and all. As the Jews when they rejoyced they could offer up more then Hecatombes, even multiplied Myriads (in Solomons 1 King 8. 63., Hezekiah's 2 Chron. 30. 24., and Josiahs & 35. 7, 8. time) so Christians feasted with the joy of the Lord, can willingly sacrifice up multiplied and dear content­ments; as God cals for them, he shall be honoured with wit, learning, goods and priviledges; and with whatsoever is natu­rally, morally, spiritually dear; it is all dedicated to him, and set apart for him.

Thirdly, From it's sincerity, purity and holinesse; which 3 makes the soul willingly active and passive in any thing, to please him, whose Treasure it is, whose Kingdome and pearl it is originally, Gods and Christs. The soul who findes Christ hath faith and hope to have the treasure sure his own, upon agreement with the owner of the field, the God and Fa­ther of Christ, who sets out this treasure in precious promi­ses, yea and amen in Christ, to such as come up to his terms of assuring it further to the soul; Joy, I say, would please him that hath pleased the soul. God hath discovered that which gives the beleever full content, and the beleever being contented, would give God the owner of the treasure and field content; and that is, by coming into the possession lawfully: steal he must not this treasure, the field is not his, but the Lords of the Mannour; And this Lord of the Mannour is well pleased, if he will but sell all that [Page 161] stands in opposition to, or competition with this purchase, he shall have it: Why (saith the soul) if that be all, I agree and consent; all that I have, or can have as mine, what is it to the worth of this Pearl, this Treasure and field? All my sins are worse then nothing; all my duties and qualifica­tions (be they for duties and qualifications never so good and usefull) in relation to a sinners justifying righteousnesse they are just nothing; all my parts and gifts, they will stand me in no stead at all, but as refined and spiritualized; All my ad­vantages in the world, so farre as they are hinderances to Christ, or baits to sin, they are vanity and vexation; All my priviledges in profession are (without Christ) empty things; my glory with men vain-glory; my strength is weaknesse, my wisdome folly, my end and self an idol, and I know that an idol is nothing; my life is but a vapour, a breath, a shadow; I surrender up Non quod tā ­tum valet, sed quod plus dare non possumus. Aug. all to thy dispose and use, O Lord; I am willing thou shouldst take my sins, to kill and destroy them; Doe justice upon them with all speed, and for all supposed worth or excellency, 'tis none at all; I have found Christ, and desire only to be found in his righteous­nesse, in his strength, wisdome, humility, &c. If any doubts arise; why, but is this all? God requires that a man deny himself, and take up his crosse, sell all, and follow Ie­sus Christ? 'Tis answered, All, All; why then 'tis done, the bargain is concluded, as from the strength and liberty; so the sincerity and purity of a Christians joy; I will be nothing, that Christ may be all; I will be poor, that Christs riches may appear in me; I will be foolish, that Christs wisdome may shine in me; I will be weake, that Christs strength may be perfected in me; I will lose in temporals, that I may gain in spirituals and e­ternals.

Ʋse 1. Use 1 Of In­struction two waies. For information two waies;

First, See from hence one reason, why Satan is such an e­nemy to true joy: He knows well enough it would put thee upon mortification, and heavenly-mindednesse, and holy-reformation, and poverty of spirit; he keeps Christians [Page 162] therefore, what he can, and as long as he can, from re­joycing in Jesus Christ, and from taking out the sweet of that they have found, because he would keepe their corruptions the stronger, and stave them off from a more assured purchase of the pearl and treasure the long­er time.

Secondly, we may hence learn in what order mortifica­tion and full self-deniall comes forth, and is acted and encrea­sed, upon, and after the joy of faith; after a soul hath found Christ, and conceived some sweetnesse in him, by beleeving: There are many who thinke, they must first sell all, mortifie their lusts, &c. and then come to Christ by faith: no war­rant have they to beleeve, no ground of applying a pro­mise, till they have got such mastery, and victory over their lusts, as they desire. And it may be, this is the ground and reason why some have put forth such an ignorant Que­stion as this, what have we (even we beleevers) to sell? as if all were done before faith, not after; whereas all is done (in true self-deniall) with, and after the first beleeving; nothing before.

Use 2 Of trial For Examination, and discovery of the truth or falsenesse of mens joyes at the hearing of the Gospel, and upon any dis­covery made of the Pearl and Treasure,

First, Let me give the true Christian his portion; it is more comfort to finde thy joy to be true joy, then to finde thy heart meerly joyfull. Now then it is true, when it hath such strength as to bring in universall self-deniall; when it hath that free royall nature, as to deny God nothing that he cals for; when it hath that purity, as to make thee studious and carefull to please God, and come up to terms of agreement and commerce with him; If it be a means to mortifie sinne, to crucifie thee to the world, and the world to thee (as it was to Paul Gal 6. 14., his glorying and re­joycing in the crosse of Christ, brought him to such a frame) then is it a true joy, and a sanctified fruit of the Spirit; The fruit of the Spirit is love, joy, peace, &c. And when goodnesse, meeknesse, temperance, and other [Page 163] gracious acts, are the results of joy, it cannot be questio­ned, but thy joy is sound, and thy saith sound, and thou hast truly found the Treasure; the Treasure is thine, the Pearl thine, Christ, and all his excellencies are for thee, &c. But

Secondly, If thy joyes and enlargements of heart, have no other fruit, but self-indulgence, and favour to thy lust, and base yeelding to the next temptation; they are too weak to be the birth and of-spring of the Spirit; Self-seeking joy is too low and too base, to be born from on high; now to be sure, all a worldlings joy is no other, all a carnall and formall professours joy is no other. Herod heard Iohn Baptist gladly, but could not deny himself in his Herodias; the temporary beleever, set out by the stony ground, heard with joy, but when it came to the point of self and world-denial, he fals away.

Thirdly, If self-denial be but small, 'tis a signe a Christians joy is small, and faith is but weak, at the best; yea, it wit­nesseth against some professours, that they have lost their first joy, and their first love; time was when they con­sented to sell a husband, a wife, a childe, &c. Now such self-relations are too near, too dear; Oh, the troubles of a wives or husbands losse must not be spoken of, nor the part­ing with a childe thought of; what is the reason? The crea­ture is a Pearl in their eye, above and before Christ, and his truth.

Fourthly, If thy joy be in thy parts and gifts, and outward duties, thy enlargements and priviledges among Gods peo­ple, as matter of justification and righteousnesse before God; this joy would be turned into sorrow and humiliation; re­pentance for such a joy, will be a better evidence for thee (in it's proper place) then the cherishing of that, which is but a Pharisees, and a carnal mars joy: And although there is a proper comfort which flowes from true sanctifi­cation, or inherent graces and duties of new obedience (as evidences of justification, and union with Christ) yet no further doe they comfort, or are they evidences, but as fruits [Page 164] of faith, and influences from the life and strength of Christ. Look to it, that thy joy in duties, &c. be not a joy in thy self; but a joy of the Pearl and Treasure, and the faith thereof; Joy in self, and joy in Christ, are hetero­geneall, and of a contrary root and principle; And the later will and must (if the heart be upright) eat out, and consume the former.

Use 3 Of Ex­hortation. 3. For Exhortation, Labour to finde, cherish and main­tain such a joyfull finding of the Treasure, as may worke thee to utter self-denial, soul-emptyings, and creature­renouncings in Christs cause, and upon Gods call; to en­courage whereunto, take along with thee these three Consi­derations.

First, It is most straightly commanded that you do fell all, hate all (for Christ) under pain of Christs high displeasure, Mat. 16. 24. Luk. 14. 26. As you would not be cashier'd from his souldiers and followers, as you would be meet to be ac­counted one of his: Doe it you must, and yet doe it you will not freely, thorowly, except you make much of the joy of the Lord.

Secondly, In this thou shalt be conformable to Christ, who denied all, parted with all (though that be not the selling in the Text) he emptied himselfe Phil. 2. 7. [...] of glory, of comfort; denied his fame, his friends, his wealth, his honour, life and all, and that out of joy, or, For the joy set before him he endured the crosse, despising the shame, &c. And indeed the joy of faith is more the joy set before a Chri­stian, then that which is in him for the present: If the little joy thou hast, puts thee upon sorrow for sinne, mortification, self-abhorring, subjection to the crosse; more will come in; which may be a

Third consideration, the comfort of a chearfull, self-deny­ing Christian, is doubled and trebled, after acts of self-denial, Consult the Scriptures and experiences of the Saints; and you will finde it a truth, made good to all that ever acted the part of wise Merchants; The Apostles suffering blows and stripes, come off rejoycing Act. 5. 40, 41.; Paul and Barnabas persecu­ted [Page 165] and expelled the coasts of Pisidia, are filled with joy, and with the holy Ghost Act. 13 50, 51; Paul and Silas shut up in the prison and stocks are singing praises at midnight Cap. 16. 25.; such was this grace, and high favour of God bestowed on the Churches of Macedonia 2 Cor. 8. 1, 2.; that in a great triall of affliction, the abun­dance of their joy, and their deep poverty abounded to the riches of their liberality; hereis precious and choice check­work, joy and self-deniall, self-deniall and joy, egging on, and backing each other: And S ^t Paul in his sufferings will not rejoyce alone, but will have the Philippians joy and re­joyce with him Phil 2. 18.; If self-deniall with joy for it's antecedent, it shall have it, for it's concomitant and consequent: The Thessalonians 1 Thess. 1. 6., and the Hebrews Heb. 10. 34. had abundant experience of joy for their companion and attendant, in all that they sold away for Christ and the Gospel; so many Martyrs of Je­sus (as we read of) so many Witnesses to this truth. Call we to minde, but that one instance M. Fox vol. 3 71 [...]. of Iohn Carelesse, who was resolved to cast all care away upon the Lord; had his water turned into wine, and that of the best, filled out by the master of the feast, that he was become drunken in the joy of the Spirit, &c. And that other of Pomponius Algerius (an Italian Martyr Vol. 3. 181, 182, 183.) who stiled his Leonine prison, a dele­ctable Orchard; where dropped the delectable dew, where flowed the pleasant Nectar, where was milk of consolation, and plenty of all good things; And how doth he (from the joy which himself felt and beleeved) call upon his dear bre­thren and fellow-servants, to rejoycing, rejoycing, in the midst of their fals into divers tentations (according to that of the Apostle Iam. 1. 2. Let us take up his resolution) I will not set more by my life, then by my soul; deny we our selves to the utmost, and we shall have joy to the utmost, lay down the price, and you shall have a joyfull possession; as it follow­eth in the next and last Doctrine.

But a word of Direction, for the close of this,

Would we cherish our joy of the Treasure, and deniall of Means of self-denying joy. our trash;

1. Be much in beleeving; strength on faith (as one of our [Page 166] Worthies in the faith M. Ward, Life of faith.) and strengthen joy; and joy streng­thened will fortifie the spirit against fears, or loves inordi­nate, will more carry us off from self and creature.

2. Pray, and pray earnestly for that joy which will strengthen us in the inner man; and for that Almighty, glorious power, which will strengthen unto all patience and long suffering with joyfulnesse, as the Apostle, for the Eph. 3. 16. and for the Col. 1. 9, 11.

3. Attend upon your sealing daies; we have every Sacra­ment, Sabbath enough assured, to make us say with the Dis­ciple, Let us also goe that we may die with him; or with that heroick Saint, Volemus in Coelum, Let us flee into heaven: or with the Apostle, Let us live to him that di­ed for us, and be no more our own, but his, living, dying, And with that Italian preacher, Let Montalchin die, and live thou, O Lord Iesus.

7. Thorow self-deniall brings forth such diligence, [...] Doct. 7 whereby the true Christian groweth up to a firm assurance Self-denial brings dili­gence and assu­rance. and clear evidence of the Kingdom-treasure, and pearl of heaven, Christ and Gospel-grace.

For the clearing and proving whereof, how it is grounded and raised upon these Parables of selling and buying, and how consonant to the truth of Scripture and reason; I shall open the similitude that doth illustrate this truth, and so farre as it is the scope of the Parables, prove it; and then by demon­strations shew and confirm that it is so, and why it must needs be so.

In the metaphor of buying, we have Cleared from the metaphor of buying. considerable, 1. The act. 2. The object.

First, In the act of buying there are four things obvious, whereby it will appear, that as the merchant mans buying is here set forth as a consequent of his selling, so diligence unto more full assurance, and clear evidence of Christ, is a conse­quent and fruit of self-denial.

1. In buying, men lay out with cost of money, much pains and diligence; it cost the former and trades-man many a [Page 167] trudging journey to fairs and markets; and the merchant ma­ny a walk up and down the City, and riding from town to town in the Countrey, yea, many a hazardable voyage by, and beyond the Seas: So the self-denying Christian, he laieth out much cost of pains and diligence to make his calling and his e­lection sure. A sure interest is that the earthly and heavenly merchant labours for. There is a two-fold interest in, and to the Kingdom of heaven.

1. That which comes in by calling, this is the finding of the treasure and pearl.

2. That which was given the elect from all eternity, the knowledge whereof is the effect of calling, according to pur­pose; Now by thorow-self-denial a soul is put to diligence, and by diligence seeks the knowledge of both these interests. But here is the difference between worldly and spirituall mer­chandizing; the more money a man hath, the more he can carry on his trade, and merchandize in the world; but the lesse worth a Christian man hath, the more rich the merchant; when he comes without money or moneys price, he laieth out the more cost: The more self-denial in the heart, and the more empty the purse of the soul is, the more diligence the Christian giveth to attain what he beleeveth and hopeth for. And that a self-denying soul, is such a painfull diligent soul, is implied in that precept, Isa. 55. 1. compared with ver. 2, 3. & 6. Buying with an empty purse, is labouring, using the means, seeking in the Ordinances, by faith, hope, humility, &c. in the sense of our nothingnesse, to trust into God, and wait upon him for all in Christ. And it is so expressely found true in the practice of beleevers, Matth. 19. 27. Behold, we have forsaken all, and have followed thee; here is diligent following of Christ, after negligent forsaking of a mans self, and of all he hath; So S ^t Paul having suffered the losse of all to winne Christ, what are his desires? Phil. 3. 10. That I may know him more experimentally; and his diligence, what is it? vers. 11. If by any means I might attain, &c. And ver. 12. I follow after, and vers. 13. reaching forwards, and vers. 14. I presse toward the mark; the like diligence he ex­horteth [Page 168] the Philippians unto, v. 17. Brethren, be followers to­gether of me, as in selling, so in buying, as in parting with your selves, and own righteousnesse, &c. So in the endeavours of a more sure, and full possession of Christ, and what is his.

2. The Merchant by his buying and trafficking, obtains what he laieth out his cost for: He that buyeth land, takes up land: He that buyeth a house takes livery and seisin; 'tis de­livered up to him by waies of strong assurance; he that buyeth a commodity at market, carrieth it away with him from the shop, and brings it home: So he that by self denyal gives di­ligence, in the way 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. S ^t 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 [Page 169] 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 [Page 170] 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 'tis one thou­sand, to four 'tis ten thousand, to five 'tis 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.

[Page 171] 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 mer [...] ­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 recompence all their diligence with full assurance of hope unto the end, Heb. 6. 11.

The Heathen could say, That the gods sold all for sweat; and we can say most truly of our God, That when a Christian sweats in self-denial, mortification, sufferings, &c. he shall have from him (as sure as he is just and faith­full) what he sweats for.

3. God is able to put a soul into possession, and that everlastingly, of what it laies out pains and diligence for, Ioh. 10. 28, 29, 30. Christs and his Fathers power is united for the assurance of life to his sheep, and for their preservation unto life.

Use 1 Aword of confutation.Hence we inferre the certainty of salvation by Christ and Gospel-grace, against all that doubting Doctours, or doubt­ing hearts can say to the contrary; for it is as sure, as any thing here can be made sure, and more sure then any earthly purchase; there being more in the substance of this paraboli­call merchandize then in the shadow: yet every expression in the shadowy resemblance, speaks assurance; a treasure found, a treasure hidden, a treasure joyed in, and a treasure [Page 172] bought; a pearl found and bought. That the treasure was found hidden by God, and is hidden by God, and is hidden again by the finder, and joyed in; all this makes towards as­surance; but when that field for the treasures sake, and the treasure with the field, and the pearl and all is bought, and all sold, that all might be bought; here is assurance upon assu­rance. Then is Christ surely a mans own, the propriety known, enjoyed and used. Are not you sure of that which you have bought and purchased, and have deeds and eviden­ces to shew for it, after the true title is tried and proved, and the false claim disproved? The true beleever you see is a great purchaser; he hath deeds and evidences in the promises to shew, and he hath the witnesse in himself: Our Gospel 1 Joh. 5. 10. (saith the Apostle to the Thessalonians) came not unto you in word only, but in power, and in the holy Ghost, and in [...] Thess. 1. 5. much assurance; And when the tempter came to tempt them (though cap. 3. 10. there was something lacking in their faith, in regard of degrees) yet sensible they were, and sure of what they had, as of what they lacked and wanted. The same Apostle to the Romans speaks of a double witnesse; Rom. 8. 15. Gods Spirit, witnessing with the Spirit, or renewed consci­ence of a beleever. Yea, the Apostle Iohn makes report of [...] Joh. 5. 7, 8. three Witnesses in heaven, and of three upon earth, in the heart: The Spirit equall with the Father and Son in heaven, and above bloud and water on earth; ratifying the acts and reflections of faith about our justification shining upon his own work, of sanctification, and ever teaching the soul, in and after self-denying diligence to be assured (never to doubt) of what they have found, as theirs.

Object. 1 But some doubting Doctour will say, There can be no assurance without extraordinary revelation, Familists and Libertines say the like with the Papists, in effect; who are all for an immediate Testimony of the Spirit, with­out evidence of grace within them, or a life-testimony without them, or without Scripture-evidence and verdict upon them.

Answ. 1 1. Assurance is first found, where it is founded, with­out [Page 173] us, in Gospel-grace, Gods free-love, giving Christ, &c.

2. Faith finding assurance in it's object, more then in it's own acts and reflections; by closing with a sure word of pro­mise, an unchangable Covenant, becomes sure in it's acts and reflexions, through the Spirit.

3. More firm and full assurance comes daily in, by this Christian selling and buying; As the experience of thousands speak it. By self-denial and diligent use of the ordinances and meanes of salvation, they have ordinarily obtained sure hold, possession, and use of Christ; have known they have had him, and shall be saved eternally by him. But with the tenets of Rome, the Doctrine of doubting agreeth well enough, viz. That a man is not justified by im­putation of Christs righteousnesse, but by inherent holi­nesse. That a man must make some temporal satisfaction to Gods justice here, and the rest in Purgatory. That his gene­ral faith, resolved into the testimony of the Church virtuall the Popes brest, is enough to salvation. That by the power of free-will and nature he may and must concur with Gods grace in conversion, &c. The Roman faith of these and such like tenets, will never assure a man, that he is in the state of grace, or shall be in the state of glory. Nor will Arminian grounds bring home assurance, viz. That Christ died for all, as for one. That God hath not absolutely elected any. That all things put into the balance, which may be considered in Christs death, yet none may be saved. That all operations put, which may be put in, as ingredients to conversion, yet grace may be resisted, and if gotten, yet lost it may be at last, and put away.

But from the true Gospel-faith preached, and the true Gospel-treasure in Christ discovered, infallible and absolute promises, Christs righteousnesse imputed to justification; Faith and holinesse wrought irresistably by the Spirit, who is given to discover and seal up grace given, and glory promised, and who carrieth on the beleever in the means and ordinances, keepeth him to them, and makes them effectuall for the [Page 174] obtaining of what he seeks after, Assurance and evi­dence unquestionable, may be, is, and shall be had and en­joyed, for ever.

Object. 2 But saith the doubting heart, mans heart is deceitfull a­bove all things, and I cannot finde such and such evidences, as you speak of, by all the diligence, and self-denying pains, that I have yet laid out for the Gospel-pearl and Trea­sure.

Answ. 1. I am very jealous, whether thou hast denied that deceit­full heart, from bearing any witnesse at all about thy estate. If the heart be deceitfull (as it is in the best, so farre as unre­generate) good reason it should not be heard speak at all: 'tis a false witnesse, and will give in false evidence: I agree with thee, the old deceitfull heart, and every piece of it must be sold away, denied.

2. The heart, so farre as beleeving a faithfull promise; Conscience, as justified by Christs bloud, and sanctified by the Spirit, is not deceitfull, The Spirit is truth, and too holy to de­ceive, 1 Joh. 5. 6, and too wise to be deceived in this great point of a Chri­stians assurance, when he certifieth Gods love, and love-tokens to the soul.

3. It is, and will be more sure then any earthly purchase; if that may be wrangled away, this cannot, if an heir may be cheated of his inheritance in his minority, the childe of God cannot. He who selleth all, sels all his deceitfull heart away, and all false evidences and dictates, to consult with the Word and Spirit of truth, to hearken to Gods bargain, to read his writings, to view, and hold out to view his seal; And when he seeth all is currant and good, to buy the truth of the Go­spel-doctrine and promises, and of the Spirits evidences; by which he and his brethren come to know within themselves, that they have in heaven an enduring substance. Plundred Heb. 10. 34. and spoiled they may be of what they buy in this world, or of all purchased treasures here they may be cheated, disap­pointed; but as for the treasure in our Text, it can neither be taken from them, being in Gods keeping and Christs keeping, not they be taken from it, because when they die, they goe [Page 175] to it, where it is reserved for them. As they have Christ, and Gospel-grace here, they goe thither to enjoy Christ and Gospel-glory.

Use 2 A note of discovery, why some want assurance 2. See the reason why some want evidence and assu­rance, because with self-denial and diligence they doe not seek it.

Of those that are uncertain of the Gospel-treasure, of Christ the pearl of the Kingdom, and the promises, as theirs, there be two sorts.

First, Some who want evidence, and will never have it, nor come by it, because they will not buy it, with that where­with they should buy it, all they have set to sale: they will not so much as consent to the letting go of self-righteousnesse, sin, or the creature, &c. Now such as will not yeeld to a parting with what stands in opposition to, or in competition with the Lord Jesus, neither will agree to an absolute hatred of sin, nor a comparative hatred of the creature for him, are not worthy, meet, or fit, to have any Christ or heaven assured to them.

Secondly, Others, who want evidence, and will want it a while, because they hickle and dally, and do not set round­ly to the work, either they are not faithfull in selling, or not diligent in buying.

1. Not faithfull in self-sale: 1. Some lust is indulged, and that keeps the soul in the dark; 'tis deservedly haunted with doubtings, whether Christ be theirs, while there is a favour­ing of any sin. Or, 2. Some parts and common gifts are preferr'd before sanctification, and a mortified, crucified use of them; the pin-dust before the writing, the varnish before the picture or post; beware there of a rotten post, which may be varnish't over as well as a sound. Or, 3. The man seeks his comfort in his duties and enlargements, or in some frames of heart, and will only then beleeve, and be confident, when the heart is in such a frame. Many weak souls would make poverty of spirit, hungring and mourning, the cause and ground of their faith, and not the evidence and fruit of it. Or, 4. The creature steals away their affection; some profits, plea­sures [Page 176] or advancements, relations and respects, this and that way take up the room, that comfortable assurance cannot dwell there, scarce lodge a night in such a common Inne. Or, 5. The priviledges in and with the Church visible, are built upon more then promises to the Church-mysticall, and true members of Christ the head of the Church. Or, 6. The mans ends are not only stickling with Gods, but indulged very farre, and his own things sought, not Christs, or before the things of Christ. Or, 7. The poor soul goeth about self-denial in self-strength, and would mortifie and sell all by his own power; This is as main a let to assurance, as the rest.

2. Not diligent in buying of treasure. Ordinances and means of assurance are neglected, graces are not acted; assu­rance is not prized; the man resteth in the finding of the trea­sure, is bidding and cheapning, and endeavouring to draw it down to a lower price, then God hath propounded; he is tem­pted to repent of the full bargain; and so God will not let him have it, as yet, but upon the just, free and honourable terms, as was at first agreed. Hence, hence so many doubt­ing, staggering Christians, because so much slothfulnesse, and indifferency in the matter of further and stronger as­surance.

Use 3 A vvord of Exhortatiō. Now let me addresse my self to such, and such only who have beleeved, and prized Christ and Gospel-grace, and had some joy therein, and have begun to deny something, ye [...] consented to let goe all for Christ; here is, I may say, as the Apostle to the Hebrews, That which accompani­eth Heb. 6. 9, 11. salvation, but we desire that every one of you may shew the same diligence to the full assurance of hope unto the end.

• 1. Be diligent from first to last.
• 2. Shew it as well as use it.

First, Be diligent in all acts of selling, that you may buy and come in to the evidence and assured possession of Christ, and all Gospel-treasure, and here let me present most needfull helps, and waies of diligence before you,

[Page 177] 1. Let there be diligence in the meditation of promises, and remembrance of Scripture-grounds of Assurance; is God free, bountifull, willing, able, faithfull and unchangeable? Is Christs intercession, and the spirits presence perpetuall? Let your thoughts be frequently fixt hereupon; think not how able you are to keep your selves in his love, but how able God is to keep you, not how willing you are to be Christs, but how willing he is to be yours; not how faithfull you are, but how faithfull he is, &c.

2. Let there be diligence in actings of Faith, and renoun­cings of self-righteousnesse, and all priviledges (short of Christ, and him crucified) which the heart would build and rest up­on for acceptance; that Christ for your justification may be your sure, your only treasure and pearl, your all in all. By faith 2 Cor. 1. ult. Phil. 4 1 ye stand, Stand fast in the Lord.

3. Let there be diligence in all departure from iniquity. You must not think to be as the women, Isa. 4. 1. to be called by Christs name, and eat your own bread, wear your own appa­rel, still live upon your lusts, and goe in your rags, 2 Tim. 2. 19. Let him that nameth the name of Christ, depart from iniqui­ty. God will have his people stand at a distance from the waies of sin, who would be sealed as his; God can endure no Hab 1. 13. Tit. 1. 14. iniquity. Christ came to redeem us from all iniquity. It is his will we should be holy. He hath a privy seal, a seal of se­crecy, He knoweth who are his; but this is his open seal, im­pressions of holinesse upon the hearts and fore-heads of all professours of faith. If you would have your assurance of Christ, and hold it to the end, beware of sins against light, and sins against profession. Let carelesse Christians thinke or boast what they will of assurance. He that shall fall, and fall again into sinne carelesly: So many acts of sin, so many steps down to hell, so many degrees of Apostacy, all which will weaken and darken assurance; for, 1. Though sin will not weaken Gods grounds, yet it will weaken our apprehension of those grounds. 2. Though the light be clear in the Word, yet there is something before our eye, the mist of sin, that we cannot see the Sun-beams of assurance. 3. Although these [Page 178] Sun-beams can, and will dispell these mists, yet God hath not promised to let them break forth, but as the heart breaketh for and from iniquity.

4. Let there be diligent circumspection and watchfulnesse against creature ensnarements, baits and traps of profits, plea­sures, honours, interests, and relations here below: these are no part of the Gospel-treasure or Pearl. Keep up and main­tain a weaned affection from the creature. Let them that 1 Cor. 7. 29, 30, 31. have wives, be as though they had none, and they that weep (for the losse of wife, husband, childe, estate, friend) be as though they wept not; and they that rejoyce (in any earthly comfort) as though they rejoyced not, and they that buy (any thing but the Gospel-treasure and pearl) as though they possessed not; And they that use this world, as not abusing it, to hinder them of the enjoyments of the world to come. If ye be risen with Christ, by the faith of the operation of God, Set your affecti­on Col 3. 1, 2. on things above, not on things on the earth.

5. Let there be diligence in all acts of grace, or in the a­ctings of every grace, and in all good works, which are the 2 P [...]t. 1. 5, &c. fruits of faith and fore-runners of glory. The more acts and actings of every grace, the more fruitfulnesse, and the more fruitfulnesse, the more evidence; And he that wanteth these things (through carelessenesse) is blinde, and cannot see a­farre off, so farre as heaven; nay, saith the Apostle, He hath [...]. 9. forgotten that he was purged from his old sins; he hath lost his old evidences, of a share in Gospel-treasure; and he that is not assured for what is past and present, cannot in that con­dition, be assured for the future; But if you give diligence to hold fast what you have already, Revel. 3. 3, 11. and to know your calling and election, for what is past and present, you shall be sure for the future (in the same endeavours) never vers. 10. to fall, nor lose what you have and hope for, but heaven stands open for you, an abundant entrance shall be ministred unto you, into the everlasting kingdome of our Lord and Savi­our vers. 11. Jesus Christ, no bar, nor obstacle, nor cloud in your way.

6. Let there be diligence in heart-examination and hearty trial, and that in, and about these three things, 1. What you [Page 179] have of Christ, whereto you have attained. 2. What you have sold, and are yet to sell, of self and creature. 3. What you are yet to buy; what cost to lay out for more assurance, evidence and peace.

Secondly, Shew your diligence, as well as use it. The word there in Heb. 6. 11. is emphatical; display your ban­ner, your colours; let your diligence be such as may break out and manifest it self; and according to the metaphor in the Text, Doe as buyers, goe to the owner, goe to the Market.

1. Goe to the owner, own the owner of the field, trea­sure and pearl professedly; the Lord Jesus Christ, the great Jeweller, and Master of the Jewel-house in heaven; who deal­eth, who selleth for himself and his Father too; Stand forth, as Zacheus did; take him into your Families, speak, act for him.

2. Goe to the mart and market of ordinances, private, publike. Your most common markets for buying more of the treasure and pearl, will be praier, the Word, Sacraments, converse and traffique with the Saints, those that are known merchants, experimentall Christians; Begging of assurance is good buying with God, and of him, so you be fervent and in­stant in it; Hearing, reading and other exercises of the Word, will deliver over more knowledge and power of Christ; The Sacraments for beleevers and their seed, will to them (and to such I now speak) minister strong evidence and consolation, the immutable things of God (his counsel and oath) are there; See Heb. 6. 17, 18. and experimental Saints will tell you they never repented of their bargain, God never falsified his oath, or promise with them; Frequent, forsake not your assemblings together, as the manner of some (too many) Christians now a­daies is,

I shall leave with you some quickning spurs to diligence, af­ter more assurance of Christ, and so winde up my work, for this Quickning spurs to Chri­stian diligence. time and text.

1. You may make your eyes your chapmen; you have found a treasure, a pearl; you have seen it choice and precious, you [Page 180] have joyed in it; as being well worth all the price that is cal­led for; with the eye of faith you found it, and with that, in the acts and operations of it, you may buy in all the possession. O stir up the gift that is in you.

2. You have to deal with a faithfull God, who will not, cannot deceive; with a mercifull and bountifull God, who, if you seek his Kingdom and righteousnesse, will cast in brown paper and thred, all outward necessaries, and when ever these things shall be taken from you, or you from them, you shall have your stock entire, your treasure sure.

3. The more cost you lay out, the more you will buy. The more you deny, lose of self, sinne, creature, and life for Christ, the more you will gain of him, and from him. It is incredible, but to those to whom it is experimentall, what comings in they have, who are selling, and selling every day, and in full trading. They who doe honestly but turn the pe­ny, make a shift to live, but great merchants are enriched to thousands, and ten thousands of pounds. Nothing venture ('tis most true here) nothing have; and yet in a true sense I may say, you that are selling all, with the greatest dili­gence, you venture but just nothing, you have, and shall have all for it.

4. Consider 'tis no adventure beyond sea (though above sea) but a sure exchange, and a certain return, between hea­ven and earth: when you first found the Gospel-treasure in the field of promises, it may be you ventured upon the promise, as upon ice; but I have told you often, and now tell you it again, there is good and sure footing, and no slippery ground in a promise of Jesus Christ: 'tis sure to all the seed. And now is your salvation neerer, and (to every Christian merchant, who holds on his commerce with heaven) surer, then when you first beleeved. Rom. 4. 16. & 13. 11.

5. Diligence is as commendable as gainfull; slothfulnesse and selfishnesse shamefull. Seest thou a man diligent in his businesse (saith Solomon) he shall stand before Kings: he shall not stand before mean men. If diligence raiseth a man to assured preferment amongst men, what honour, what enter­tainment, [Page 181] preferment shall the diligent Christian have with God? Doth he not, shall he not stand before the King of heaven, the King of Kings? be known as his favourite, have more testimonies of his love? whereas on the contrary? what folly and shame in remissenesse? Are ye so foolish? having Gal. 3. 3. begun in the Spirit, are ye now made perfect by the flesh? And again saith the Apostle, Ye did run well, who did hinder you? So as to drive you backwards. Slothfulnesse makes up the mouths of Papists and Arminians, who cast shame upon the doctrine of assurance, because of some lazy Christians.

6. Do something the more for example sake. Buy you, and others will be bidding and buying too; Sell you, and o­thers Phil. 1. 14. 2 Cor. 9. 2. will be selling also. Many of the Brethren in the Lord, waxed confident by Pauls bonds. And the zeal of the Corin­thians, provoked very many. So have the zeal of the Martyrs without number.

7. How many have gotten the start of you? are assured, and assuredly possessed, while you are cast behinde? Be pro­voked by others forwardnesse and stedfastnesse, if you will not provoke others by yours. And in that so many have made sure of Christ, still the more sure, as they have sit loose from the creature, and stuck to a promise of a purchased possession: faint not in your mindes, flag not in your hopes, fall not off from your endeavours; double rather and treble your dili­gence; So run, that ye may obtain. And if you run but so as 1 Cor. 9. 24. Paul, as primitive Christians, as late Martyrs and Confes­sours of the truth, you shall obtain; and what greater encou­ragement, then to have such fore-runners and companions, and to be sure of the prize.

8. Remember 'tis for a treasure, a pearl of great price, a Crown, a Kingdome. Be faithfull unto death, and I will Revel. 3. 10. 1 Cor. 15. ult. give thee a crown of life. Be stedfast in faith, and unmovea­ble, in self-denial, alwaies abounding in good works, and di­ligent use of Ordinances, your labour shall not be in vain in the Lord; you know it shall not be in vain, you have evidence before hand, that you shall have a plentifull reward of all your pains.

[Page 182] 9. To close up all, You are called to doe nothing, but in the strength of him, who is a treasure of strength to you. By Gospel-grace, we come to get Gospel-treasure. By Gospel-grace we come to Gospel-glory. All the money is put into our purse to buy with, to deny with, to live, to die with. Our selling is an act of grace, and our buying is a fruit of grace, and the fulnesse of glory attends it. There is enough in this Gospel-treasure and pearl to stock us, to trade with, and to spend upon to all eternity.

Tibi Domine Gloria.