Vindiciae Redemptionis.  
IN THE FANNING AND SIFTING OF SAMVEL OATS His Exposition upon Mat. 13. 44. WITH A faithful search after our LORDS meaning in his two Parables of the TREASURE and the PEARL.  
Endeavoured in several Sermons upon Mat. 13. 44, 45.  
Where in the former part, UNIVERSAL REDEMPTION is discovered to be a particular Error.  
(Something here is inserted in answer to PAULUS TESTARDUS, touching that Tenet.)  
And in the later Part, CHRIST the peculiar TREASURE and PEARL of GOD'S Elect is laid as the sole Foundation; and the Christians faith and joy in him, and self-denial for him, is raised as a sweet and sure superstructure.  
By John Stalham, Pastor of the Church at Terling in Essex.  2 Tim. 2. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Fideles verò minimè decet Reproborum in gratiam Ecclesiam turbare.  Testard. The. 2 u4. 1 John 4. 1. 
Beloved, believe not every spirit, but try the spirits whether they are of God, because many false prophets are gone out into the world.  
London, Printed by A. M. for Christopher Meredith, at the Sign of the Crane in Paul's Churchyard, 1647.   

TO MY BELOVED BRETHREN AND NEIGHBOURS in TERLING.  
Beloved,  
YOu are the people, among whom my lot hath fallen, for these fourteen years and upwards; unto whom I came, and with whom I have been, in weakness, and in fear, and in much trembling. Yet in regard of God's presence and indulgence of Preaching-liberties (with some success) all the Prelate's times, and since, with his protection in these times of war, I may say, The lines are fallen unto me in pleasant places; yea (in God, the portion of my cup) I have a goodly heritage. And for you, I cannot but remember (to God's honour) that inviting report which was given of you, that you were a fasting and a praying people; which I found true, among the best of you, who gave me a call hither. I do not forget what example of Nonconformity to Prelatical injunctions you held out to me; nor what forbearance you allowed me for a time, in the use of the Ceremonies, which 
* M. T. Weld.  my Reverend and godly Predecessor had refused, and I through inconsiderate timidity and temerity had introduced, till God convinced me of my folly. I must needs acknowledge with thankfulness to God and you, that some competent number of you have fallen in with me in a time of Public Reformation, to witness against Popery, Prelacy, Superstition, Schism, Heresy, Profaneness and Formality, and have helped towards their Extirpation according to Covenant.  
But in this, I question how the rest of you are, or will be approved to Christ, and your consciences: Some, for leading, others, for following and persisting in a way of Needless separation from me and your Brethren, and that privately, as publicly; and that after you had (upon conferences and debates) granted a true Church here in being, and have seen it come forth more visibly, in the way to further purity; after our renouncing all dependency upon Prelacy, our casting out of Ceremonies, and Service-book, as a menstruous cloth, with a Get thee hence; our seeking after, with joint-consent, all Christ's own Institutions and our choosing of his Officers: this is an un-Saint-like separation, not to be justified, scarce to be paralleled. Some for running to another Baptism, or disclaiming my Ministry, and the above mentioned first Call, which other of your Brethren have stuck to, avouched and renewed: by these, as other evidences (which might be produced, but that I spare you) it appears, the more Christ hath whistled and wooed you in, the more you have fled from the fold; the more I, his poor servant have been yours, the less you have been mine, and with a clear conscience I may write and publish it, the more I have endeavoured to love you abundantly, the less I am loved of you.  
But that which Christ hath most against You (the ignorant and profane multitude I mean not, but Professors) is, that some have taken upon you the office of teaching, and rebaptising; others, have harkened after you, and you with them after false teachers, who have drawn disciples after them, not only to another Baptism, but to another Gospel (never fancied, but ever abhorred in this place, since I knew it, and before, in my Orthodox Predecessors time) which yet is not another; for the Gospel of Christ is but one eternal Truth; but there be some that trouble you, and would pervert the Everlasting Gospel, by preaching an universal (and when all comes to all but temporary) Redemption by the death of Christ (as they say) for all. He that started this first among you, stirred my spirit, lest this leven should speedily spread thorough the whole lump, with all instancy and constancy, on Lectures and Lords days, publicly to witness (in these following Sermons) against that which was too publicly and boldly vented, though in a private house.  
And as at that time I acquainted you with some reasons or causes, why I conceived God sent in that subtle seducer, so now I will remind you of them. 1. For your countenancing the way of Anabaptism, and compliance with what they (who run that course) say and do; as if all they said were Gospel, and all they did were godliness. 2. For your want of love to the truth, and of this truth, That Christ died but for some, which is a truth, or Christ died in vain for the most of men, for what shall it profit if any of Christ's purchased ones should win the world, and not win Christ, but lose their souls? and all grant, most men will lose their souls, and, that it is a blasphemy to say, Christ died in vain. 3. For your Trial, Deut. 13. 2, 3. whether you do sound love God, and sincerely profess Christ crucified. There must be such heresies among you, that they which are approved may be made manifest, 
1 Cor. 11. 19  in their solidity of judgement, sincerity of heart, and steadfastness of conversation, among you. 4. For your caution, lest contending for circumstances, above the substance, you lose the substance, while you catch at the shadow. For Satan (by God's permission) hath set Pioners, while you are seeking to set up the Roof, on work to undermine and raze the Foundation. 5. To quicken up your diligence in the search of the Scriptures. And lastly, To make you more careful in holding fast of all Gospel-truth, lest you be plundered of it.  
Now, if any of you have been plundered, 'tis possible Brethren to recover this (with other truths) out of the hands of spoilers. Bestir you therefore, and quit yourselves as living stones of the spiritual Temple, of the living God, the Pillar and ground of truth. Do not only regain, hold fast, but as you hold out any colours of a visible Church, hold forth the truths that appertain to the Head of the Church, visibly, gloriously.  
And I do now more solemnly call you out to witness with me against this Error of Universal Redemption (let it be qualified how it will) it hath an ill savour and report. I wish you were all of you, as I hope most (for the present I know not any one who joins in visible, public Communion, but are) free of this leven. Some in the Town are yet nibbling at the bait, which the Fisher brought, near a twelvemonth since; whom I looked upon, as one of our common vagrants, who scattereth vermin upon the bench or place, where he nestleth for an hour or two; and still I do look upon this and other errors (with every Sermon that broacheth them) as very like to the river Nilus, which after the overflow leaveth a world of mud behind, that breeds nothing but venomous creatures. Such muddy minds had many after M. Oates his Sermon (as it was imagined of free grace) which have engendered to strange conceits of their Redeemer, freewill, falling away, etc. which makes me think, some are very near to falling indeed, from that they have imagined to be in them, and from the true doctrine of freegrace, which we are sure is yet retained in this, of many other public Congregations.  
My counsel and request further is, that you do not only witness against errors and heresies, but love the truth. Beware of subtle spiritual pride; keep close to fellowship; help to reduce seduced one's; follow peace with holiness. Beware of scattering opinions, ungrounded jealousies; make no needless, and so, sinful separations; Come in to your Brethren, you that are wilfully or weakly at a distance; you that do not hear us, read us, and recover your hearing; you that hear, redeem sometime for reading these poor Labours, which I present to you. Read, and pray, read and meditate. You have here not only the substance, but words, for the most part, as I preached them; a few enlargements, which I then penned not down, are wanting; you have in recompense thereof some enlargement added to our Answer of the Question, about Christ's purchase of common benefits for wicked men: And all that which is inserted against Testardus his tenet, of Christ's dying for all, to procure a present freedom from perishing, for want of a satisfaction to justice, which he shores up by his assertions, of a general intention, Covenant, Calling and Grace. Which discourse I have made the more familiar for your Countrey-understandings, and did insert it here, the rather, because since Oats his Sermon, much noise there hath been in Town and Country, of a Call that all men have by the creatures, and that Nature is Grace, etc.  
Mind I beseech you what is practical, as what is controversal; and if you that have been misled and blinded by others, and of yourselves have cooled and decayed, recover any heat with light; or if you that have been steadfast, preserve what you have, Let God have the glory, let me have your prayers; and I shall rejoice that I have not run in vain. Only show the power of all, in the purity and beauty of a Gospel-becomming conversation, and I am, for Jesus sake, my Pearl and Treasure,  
Yours to love and serve you in the Gospel, John Stalham.   

TO MY Christian Reader in general: More particularly, To my Countryman Samuel Oates.  
Christian Reader,  
BE pleased to take notice, that when I heard of this man my Countryman, come with a resolution to sow his seed at the corner of a Cornfield in our Town: being jealous lest it might prove as wild, as that which he had scattered up and down in other parts of Essex; As God guided my thoughts, I desired a faithful brother to go take his Sermon by Characters from his mouth, which he did most faithfully: And having read and compared these Notes, with another's also, who wrote at that time; and receiving certain intelligence what impressions were left upon the minds of his hearers: I had no rest in my spirit, till (having laid all other studies aside) I had publicly examined and answered the materials of his two hours' Discourse. But never intended such sudden meditations for the Press, till pressed hereunto by the desires of the stronger, by the necessities of the weaker Christian, and by the Adversaries provocations for half a year together, who, finding a resentment of the new Doctrine among silly women, and weakheaded men, gave out, that ere long, one that had never a hair on his face (and it may be, as little wit in his head, or grace in his heart) should come and confirm what M. Oates had delivered, and confute my confutations. And according to their threats and brags, such an one, or one like him, skipped into the same Cornfield, near a well, acted his part, did his best, and his worst, and vanished: This youngster, stole in when we were not ware of him, so as for want of a Notary, we received but various reports of his work, such as I could neither make head nor foot of; only I am certified he wanted no railing rhetoric against our Ministers, who teach not Universal Redemption, and a will in all to believe, as Priests that have lost their light. It seems he hath lived under some Prelatical Ministers, who affected that title; and instilled some drops of Arminianism into the Catechism they taught him, whereupon he imagineth all Orthodox and godly Ministers, who had ever any thing to do with Prelates, were of the same judgement with our Innovatours; but the Lord rebuke such Railers, and stop the mouths of such Liars.  
This was the last occasion given me to fall upon transcribing (out of my Characters, which to me is a tedious work) what I had preached against Oats; and having proceeded so fare, as to the Vindication of the Parable from his corrupt gloss, false collection, and suitable application; in that very juncture of time, Testardus came to my hands (an Author who hath been extant these thirteen years, that I never saw before) whom I read (as he desires of his Reader in his Epistle) a capite ad calcem, from the beginning to the end, yea over and over again, in straits of spirit and time. And having all along sought to the Father of lights for more clear discoveries of truth and falsehood; I had as little rest in reference to Testardus, as to Oats, till I drew up the discourse, upon his tenet of universal Redemption; which is here inserted and affixed to that I had preached and wrote before, about the same controversy. The rather, because I find the Universalists of this time have lighted their candle (after Arminius was stinking in the snuff and socket) from this Testardus, and by comparing the Scriptures which Oats produced for his point, with this Author; my Reader, and his, I think will conclude with me, that Samuel Oats was one of the disciples (or discipulus discipulorum) of Paulus Testardus. I have a jealousy also, I think godly, that some of our young Academics (who when challenged of Arminianism, do apologise, they never read nor saw Arminius) are Pupils to this their Tutor, and are soldiers fight under his banner, whose Colours are the Colours of grace, while he fights for nature, and of a Covenant of grace, while he fights for a Covenant of works and nature all along, as he speaks of the non-elect, or reprobate, as 
* Fideles verò minimè decet Reproborum in gratiam Ecclesiam turbare. inquit ipse. Test. The. 294, 295.  himself calls them. Now I leave it to others to ravel his bottom, and to exauthorize this Author from the number of Classic and Orthodox. Truth is not afraid to enter errors den, because, though it be dark, truth carrieth a light with it, to search it out. I shall desire my Country-reader, to peruse all that I commend to him in the controversy with a Bible in his hand, and with humility and self-denial in his heart. My learned Reader, I entreat may have Testardus in his lefthand, and the two Testaments in his right. What is practical will serve for all who have spiritual palates, and can relish spiritual nourishment.  
Let Jesus Christ be thy Pearl and Treasure, and thou wilt not make him common. Jesus Christ, in his Birth, Life, Death, Resurrection, Ascention, Session, Intercession at God's right-hand, is not ordinary, nor for all; but for the man and Merchant that finds him, hideth him, joyeth in him, and selleth all, to make sure of him. So we preach, so ye have believed, and so we shall, and must still believe that we may be saved.  
And for you M. Oates, my Countryman, as I have, acquainted my Reader in general, so I must charge it upon you (as the principal stickler in these parts, with your new Gospel and Baptism) that you provoked me, both to the preaching and printing of what here followeth, in reference chief to the Parables, and your Exposition. First, You preached in the town, and to some of my ordinary hearers, and fellow-Members, without my leave; than you defended what you had preached, to him that noted from your mouth. You returned me word from Colchester goal (whither and when, as thinking it a fit time and place for reflection, I sent for your Recantation) that you would fain see me in print. And you seconded it at Chelmsford-Assizes to my face in the Marketplace, that if I came forth, if you did not answer me, you would procure one that would.  
You may remember I then admonished you, as a Christian, to forbear the spreading of your error. You told me, you took it to be a truth; but if you have no surer props to uphold it, than you gave me at that time and place, Actum est de tua causa. For then and there you informed me, you learned this Doctrine of the Church of England, and to my answer, you were an apt Scholar than I, who never sucked such milk from her breasts, and to my question, where? your Reply was, Doth not the Catechism in the Service-book teach it? Where, in Answer to the Question, What dost thou chief learn in these Articles of thy belief? It is said, First, I believe in God the Father, etc. Secondly, I believe in God the Son, who hath redeemed me, and all mankind; But remember what I left with you at a present parting upon those words (partly out of your desire, lest the people should flock about us, partly out of my respect, to what the holy Ghost saith, Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.) That Book nor Catechism, never went for the Doctrine of the Church of England, but as Prelatical spirits might have framed those words, or as you with them have wrested the sense, so you did act the Prelates part. For as I since find, in the Title of that Catechism, it was to be learned of every child before he be brought to be confirmed by the Bishop; It seems you learned it from your childhood, and it may be the Bishop's hands have been upon you at Confirmation, though not at Ordination. You are a true son by this Confirmation, it may be; I am sure by your Doctrine of the Prelatical Church; and an Apocryphal text, is good enough, for Apocryphal doctrine. A plainer text it was for your darling point, That Christ died for the bulk of mankind, than the man's buying of the field, in the Parable, you wots of; from which you have, as it were, made your appeal to the Church of England. To that you shall go: But first we must agree, What is the Church of England? Dare you say the Prelatical company? or the profane multitude? This were to speak against light. Turn you rather to the 19 of the 39 Articles, put out, a. 1562. and you w●ll find, what a visible Church is, viz. A Congregation of faithful men, etc. A Congregation of faithful men in England, is a Church in or of England. Now what Church or company of faithful men will you select, as a pillar (of your supposed truth) that hath held out your doctrine of universal Redemption? I shall call forth three witnesses as a sufficient enumeration. 1. The company that agreed to the 39 Articles, They 
* Art. 2.  acknowledge, That Christ suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men. But 'tis one thing, for Christ to be a sacrifice for all sins of men, original, actual; another thing, for him to die for all men's sins; or, to d●e for the expiating of the sins of every singular man.  
2. The company of 
* Confession of the faith of 7 Anabaptist Churches in London.  7. Congregations of your own way of Anabaptism, who though they be distinct in respect of their particular bodies for conveniency sake, yet are all one in Communion, They 
a Sect. 5.  acknowledge, The elect which God hath loved with an everlasting love, are receemed, etc. And that 
b Sect 17 See also Sect. 21  Christ being consecrated, etc. hath fully performed and suffered all those things, by which God, through the blood of that his Cross, in an acceptable Sacrifice might reconcile his Elect only.  
3. The company or companies of faithful men, who differ only, or chief in point of Baptism, from you, and those forenamed in London, but are with joint-consent, united and knit together in fellowship of the Apostles doctrine, breaking of bread and prayers. Produce me any of them, who for these 100 years and upwards, have in England, held forth your doctrine of universal Redemption, as the Doctrine of the Church of England, or of the Churches in England. No, they have ever been more pure in Doctrine,  pollutions, too many we have had (the Lord humble us and make us ashamed for them) in Discipline.  
I hope by this time, you will be ashamed, with a shame and sorrow that brings forth repentance, not to be repent of. And my hearts desire to God for you, and the rest of my seduced Countrymen, in Norfolk, Norwich, Lin, is, that they may be reduced with you and saved with you: For I bear you record, that you have a zeal for Christ, but not according to knowledge. If you think to be saved, and to help to save others, by the doctrine of universal Redemption, and by the particular act of rebaptising, and of being rebaptised, you will still deceive, and be deceived.  
Perpend therefore and weigh with yourself, or rather, out of yourself, with the mind of God, in the Scriptures (as here, and in others more elaborate and spiritual dissertations is) cleared and vindicated. Had you sold yourself wit, fancy and conceit (in God's matters for Christ and Gospel-truth) you would never have so abused the Parable of selling all, and of buying the field and treasure, as you did, when you opened your pack of wares in our Town. I know 'tis incident to us all to err, but where self-denial prevails, error shall not prevail to heresy. Error is a serpent with a long tail, full of knots: if unwary, self-confident persons meet with it, it will wind in and enwrap, in its endless train, a thousand of them, with which they cannot but be strangled, that do not strangle it.  
I am afraid my old friend, T. More. sometimes of Wells, was thus ensnarled by doubtful disputations, with the erroneous Doctors of the times, who hath pleaded your cause (of general atonement) in print. A book I could never meet with to this day; but the other day, when I had finished this 
By M. Whitfield.  Piece, there was presented to my view, a godly, learned, friendly and faithful Answer to that his book. I shall hope, by humility and self-denial, he will recover himself upon the reading of it, and I shall pray you may prevent him, or join, or follow in a Palinodia. Then will you see and say, it had been better for you both, to have kept to your looms, then to have spun such a thread, which will not make a web, and that a garment to cover your nakedness withal. Repent, or you have much to answer, a heavy account to give up. For such, as have had a better name for piety, than ever Prelates had, to make a more dangerous narrow bridge to Popery (than they did) by a more refined Pelagianism; For you, who have pretended to more sanctity, than ever Arminian Doctors have done in familiar communion with God's people, to be more efficacious in deceiving and mis-leading unstable souls; O, I tremble to think of the account. Repent therefore, and your error of errors, yet will not be your ruin.  
But if the Lord leaves you to your freewill, and you be hardened from his fear, let him that you will procure to answer me (if you cannot yourself) reconcile these contradictions, between your universality of Redemption, and your Antipaedobaptisme.  
Vniversalist. Antipaedobaptist. Christ died to redeem all of mankind, whereof Infants are a part. As for Infants, we know nothing of them. Or thus, Christ took away the curse from all men, for sins against the Covenant of works. Infants have no visible grace. Again, All of mankind are under a Covenant of Grace. Infants of the best believing Parents, are not under a Promise. Again, The guilt of Adam's sin is taken off from all; and by consequence there are no Pagans, nor ever were. No Infants are faederally holy; They are all but young Pagans.  
Now the good Lord, the Spirit of truth, deliver his chosen people from both these extremes, and from all such interfeering and shackling opinions, in whom I am, theirs, and  
Yours to read, as to write, to learn, as to teach, John Stalham.   

To the Christian Reader.  
Christian and Beloved Reader,  
Under the favourable allowance of the Author of these ensuing labours (my very loving Friend, and vigilant Pastor) I am crept into thy view: not arrogating so much repute, as to incline thee to a more venerable esteem of any thing in them, because attested in an Epistle of mine. For I am not of Classic authority to do any competent service of that kind. My scope rather is, to witness to what I have heard, and received from the undoubted word of truth, made known to me by the spirit of truth, which hath wrought effectually (as in other means, so) by the Ministry of this Author, to confirm and establish me in truth received before my acquaintance with him, and to deliver me out of the snare of some errors, in which I began to be entangled about that very time, in which I began to know him. And though I know him too well, to go about to wind into his better esteem, by painting and tickling encomiums (who lives upon a purer, and more heavenly air than the vapour of man's breath, exhaled by a corrupt fancy, from a muddy heart) yet I deem it some encouragement to him that is set over me in the Lord (to watch for my soul) to be acknowledged in his work and success: and in so doing, I do only discharge a debt. Some of the strong supporters of the rotten fabric of Arminius, thou mayst see him batter and raze in this Discourse: into which (since I was a waifaring man to heaven) I never turned in, to lodge for a night, finding it inconsistent with that foundation against which the gates of hell shall never prevail: 
Especially that of Saint's apostasy.  And for Paulus Testardus (his friend and neighbour) I cannot but issue my thoughts, that he is here so fully enervated, and enfeebled, that when I read that passage in the book which concerned him, if I had been a woman, and in Elizabeth's condition, when Mary came from the hill country to salnte her, the babe would have leapt within me for joy. Another error occasionally touched upon, I must crave thy patience to speak a little to, and that is the opinion of Antipoedobaptisme, in the lime-twigs whereof I myself was once taken, and held, till by the Lord's blessing upon the judicious, meek, and divine reasonings of this Author, I was enabled to discern, the Arminian results that naturally, and therefore necessarily arise from Anti-poedobaptisticall grounds, while they both make the Covenant of grace dependent upon some spiritual qualification in the creature. And this I blush not to publish to the world, hoping that it may be for thy benefit. I am not ignorant that there are irreconcilable contradictions between the opinions of him, who is both Antipedobaptist and Arminian, a taste whereof thou shalt meet with, in the close of the Authors Epistle to the Reader: and no wonder, for error is often so divided and engaged in battles and feuds, that thou mayst meet with one corrupt opinion triumphing upon the neck of another, like Tamerlane upon Bajazet: unity and consent being the honourable titles, and inseparable attendants of nothing but truth. Nor yet do I insert this, as if I would insinuate that every Antipoedobaptist, is an actual Arminian, it being quite against my principles to represent any man in a worse shape, than his own digested opinions put him into. And indeed, I have so charitable assurance of some of their sincerities in saving truths, as if their eyes were clear enough to discern the finespun threads, by which those opinions are sown together, I believe they would reject them both, for their contiguity sake. Much less do I by any, or all of this invite a secular arm with its iron mace, to crush and subdue the one or the other. For my part I shall call for neither Hammer, Sword, nor Fire against them, but the sacred Scripture, which is compared to all these: Let him cry Murder, 
Jer. 23. 29. Apoc. 2. 1●. Ephes. 6. 17.  and call for a Constable to keep the peace at a dispute, who is impatient of contradiction, and accounts his own principles ruined, by another man's dissenting from him. Meek and innocent truth, sufficiently contenteth him in whom it dwells, though it meets with opposition from him that knows it not. And I would expect to see his flesh come, like the flesh of a young child, that is once baptised in the Jordan thereof, when he that is seven times dipped in the Pharpar of corporal punishment, shall go away in his error, a leper as white as snow. And much more should I rejoice, to rescue one poor soul (in gentleness and love) out of the prison of a corrupt opinion, then keep all the heretics under heaven, in the ward where Pharaohs prisoners are bound, till their feet are hurt in the stocks, and the iron enter into their soul. I have but a little to add concerning him 
* M. Oates.  whose Sermon at Terling occasioned this confutation, and I have done. The small acquaintance I have of him, enables me to describe him under this character. He is a man of many lovely and desirable parts, naturally fitted to do much good, but thorough dangerous misapprehensions of the satisfaction, which Christ hath made to his Father on the behalf of sinners, so desperately corrupted, and (in a way as smooth as butter and oil) able to convey the same to others, as he is thereby apt to deceive and delude all the silly souls he meets with, and with such (together with those that are unstable) our County, and (I fear) the Kingdom abounds, as the natural effect of the brooding, and warmth of the feathers of implicit faith, and blind obedience, scarce yet out of fashion, though much plucked off by the hand of light and truth, eminently encouraged, by our prosperous and pious Parliament. If my love to, and pity of wandering souls, did not exact from me these expressions (so contrary do I find them to the constitution of my mind, as) I should be ashamed to see them under my Name. The Apology that I make for myself in this case, is, That he that would avoid sharp rebuke, must learn to be sound in the faith. I hope I have wrote out of the eye of envy and disdain, unless some Pharisee should take offence, for whom I take no care, because every plant that my heavenly Father hath not planted, shall be rooted up. I would not willingly tread upon one good flower, but I care not how many briers and thorns I walk over, so as my feet be but well shod, with the preparation of the Gospel of peace. Let him that hath an ear, hear what the Spirit saith to the Churches: And that God would give us understanding in all things, is the prayer of  
Thy Brother and Companion in tribulation, and in the patience and Kingdom of Jesus Christ, John Maidstone.   

The Contents.  

PART. I. Anascevastique and polemical.  

1. SAmuel Oates, A Seminary-seducer, p. 1, 2. 

1. His Interpretation, of the man's selling all to buy the field, to be Christ's parting with all, for the Redemption of the whole bulk of mankind, detected and rejected, p. 2.  
2. His Observations upon the Parable of the Treasure, observed as impertinent, p. 5.  
3. His main Doctrine examined and found false, p. 6, etc.  
4. His Reasons [so called] disproved, p. 21.  
And his Arguments [so called] disarmed, p. 25.  
5. Other Passages in his Sermon stopped, p. 27.  
6. His Uses despoiled and rendered useless, p. 29. 

In particular 

1. His Consequences tried and cut off, Ib.  
2. His Comfort to carnal men found a carnal comfort, p. 35.  
3. His Exhortation examined and condemned, 37        
2. Antidotes or Counter-poison, wrought up with ten Ingredients. p. 38.  
3. A Doubt, whether Christ by his blood did not purchase the world of creatures, and common benefits, for all men, answered three ways, p. 42.  
And resolved negatively by six Demonstrations, p. 44.  
4. An Objection about the threatening, Gen. 2. 17. not executed, answered seven ways, p. 45.  
See more, p. 69.  
5. That from the simile of the Chaff, bought with the Wheat answered, p. 51.  
6. Paulus Testardus his darling Tenet related, p. 52 And refuted by the discovery of His 

1 Inconsistencies, 

1. With the Scripture, in his four shores (whereby he would support universal Redemption) as 

1. General Intention of Christ's death, not the Scripture-intention, shown five ways, p. 54.  
2. General-Covenant, not the Scripture Covenant of grace, evidenced 5 ways, 58  
3. Universal Calling to Christ and grace by the creatures, opposed by Scripture, and 4 reasons. p. 61, 62  
His Scriptures produced for it, answered, p. 64.  
His 7 pleas for its agreement with the call of the Word (which I bring in as Objections) enervated, p. 68  
Objection, from the calling of men by the Word, answered three ways, p. 76.  
4. Universal grace, not the Scripture grace of our Lord Jesus Christ, evinced by two main Reasons, p. 78.  
The Result drawn up, p. 80.    
2. With himself, showed in 8 instances, p. 83.    
2. Conspiracy with Arminius in three main heterodoxies against the truth, p. 91    
7. The close of the controversal part with a few positive Arguments, 

Demonstrating 

1. That the Decree of Election is, in order of nature, before the decree of Redemption, 93  
2. That Redemption by the death of Christ, is solely and only of, and for the elect, as a fruit of their Election, p. 94.        

PART. II. Catascevastique and Practical.  


1. The true Scope and Orthodox sense of the two Parables of the Treasure and the Pearl, p. 98.  
2. The Doctrines raised, according to the scope (opened also, confirmed and applied) are seven.  
Doct. 1. Christ and his Gospel-grace is a precious hidden Treasure, p. 104.  
Doct. 2. Even Gods elect (as others) for a time they wander after some or other imaginary mediums and ways of soul-enrichment and contentment, p. 117  
Doct. 3. In God's good time, his elect, prevented with his love and light, are drawn te believe the certain attainablenesse of Christ and his grace for themselves, p. 123.  
Doctor 4. The true believer, having found Christ in a promise, doth, in a gracious manner, hid him, and lay him up, p. 132.  
Doct. 5. The true Christian hath some joy (yea, the conceptions of great joy) in his finding of the Lord Jesus Christ, p. 141.  
Doct. 6. The joy of a true believer worketh him to utmost self-denial, p. 149.  
Doct. 7. Thorough self-denial brings forth such diligence, as whereby the true Christian groweth up to a firm assurance and clear evidence of the Kingdoms-treasure, and of heavens-pearl, as his own for ever. p. 166.      

Errata.  
PAg. 5. of ep. ded. l 23. for of, r and. ep. read. p. 5. l. 14. insert a comma after Doctrine. p. 11 l. 2. to ingraffed into him, add, do partake of righteousness and life. p. 31. l. 31. r. can ever. p. 49. mar blot out Demon. 6. p. 51. l. 22. for or, r our. p. 53. mar. r. d The. 80. p 55. mar. r. Art. 2. & disp priv Thes. 38. p. 61. l. 32. r he ⁱ would. p. 65. mar. r. Paral. p. 69. mar. r. p. 46, 47. etc. p 76. l. ult. for any, r. his. p. 78. l. 32. r. Hîc. p. 83. l. 2. blot out witnesses. p. 88 l. 18. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 90. mar. r. disp. priv. p 92. for The. 80. r. The. 280. and for The. 87. r. 287. p. 92. l. 24. r. Lamb. p. 93. l. 14. r. for us. p. 95. mar. r. p. 42. p. 99 l. 7 r. & 6. 21. p. 104. mar. r. Mat. 6. 21. 19 21. p. 105. mar. r. pretij. p. 121. l. 14 r. say, all these, p. 141. l. 1. r. but let. p 146. l. 12. r price. p. 151. l. 5. r. of Christ's death. p. 165. l. 11. for with joy, r. hath joy.   

Imprimatur  
Charles Herle.   

SCRIPTURE-REDEMPTION VINDICATED.  MATH. 13. 44, 45, 46. 
The Kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.  
Again, The Kingdom of heaven is like unto a Merchantman seeking goodly pearls:  
Who when he had found one pearl of great price, he went and sold all that he had, and bought it.  
I Am occasionally diverted (Beloved in the 
Part. 1.  Lord) from my settled text in John, to this in Matthew, upon which there hath one 
* M. Oats, Feb. 16. The Monday 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 public trial it shall have, by the spirits of the Prophets, lest heresy, that eats like a Canker, and spreads like a Gangrene, prevail and get a predominant head in this Church or village, as it doth elsewhere.  
The words read, contain two Parables, which have (as most agree) but one scope; but that one scope is diversely, 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 Gloss  I have heard of, viz. the late expositor saith, in these words Christ doth show 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 spoke these Parables shall declare unto us his mind herein, by his holy Spirit of truth. And  
First, Of the corrupt Gloss. 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 moulded to no other end, but to lay a weak foundation for a rotten building; from the man's buying the field, to infer Christ's universal Redemption; for, propounding his Question  
1. What is meant by the Kingdom of heaven? The Church 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 (add I) should drink of the Ale he hath brewed: yet doth it not follow that here the Lord meaneth by the Kingdom, etc. 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 Christ's purchasing the field, that is, the world, unless he will make the world and the Church 
* The reprobate and elect.  to be all one purchase, which none but irrational and heterodox men will affirm.  
2. By treasure is meant (as he delivered it) the people of 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 than all treasures, and of a Pearl of greater price, more precious than all other: If the people of God be his Treasure, yet Christ is a greater; and if a Christian be a Pearl in Christ's 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 spiritual, Christ himself and his Gospel.  
3. By field ('tis said) is meant the world, or whole company of mankind, among whom the people of God are hid. A truth it is, they are hid, etc. but not the truth of the Text, nor is it clear and certain, that by field is understood all mankind: 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 mankind, but the fabric 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 itself, not a common field, but some special enclosed 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 Merchantman left unbought? Or, if all the world (of mankind) was bought, than 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? etc. nor are the souls of that worth, as Christ and his Gospel; He cannot, we see, temper the Text and his Exposition thus fare together, but with untempered mortar.  
In the next place, Who is the man that found the Treasure and Pearl, and sells all to buy, etc. Was it the Lord Christ? (as he affirmed) What though God be said to find his people, and Christ came to seek and to save the lost sheep, groat, and Prodigal? Those Parables, Luk. 15. are of one scope, these of another; The man thought (it may be) he had been opening, Luk. 15. 3, etc. not Math. 13. 44, etc. and so lost himself and the true sense of this present Text, which holds forth (as you will perceive more afterwards) the joys and privileges of a Christian, finding Christ in the Gospel, not Christ's privileges and joys finding a Christian in the rubbish of the world of mankind.  
Lastly, By selling all (saith our new expositor) is understood, Christ's selling all he had, his parting with his glory, his riches of this world, his life, and the sweet beams of his Father's 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 parabolical speech, yet it is but the marrow of his own fancy, That God's people are like treasure hid in the field, which when Christ hath found, he parted with all he had to buy this field: for if it hath appeared already, that 

1. By the Kingdom is not meant the Church: nor  
2. By the Treasure here spoken of, is meant the Christian: nor  
3. By the field, the world of men: nor  
4. By the Pearl, either the world or Church: nor  
5. By the man or merchant finding, etc. Christ Jesus: then cannot the selling of all, be Christ's 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 God's 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 man's finding of God in Christ, and of Christ in the Gospel, and only presupposeth that God cometh in the Gospel of the Kingdom, and finds 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. God's 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 find 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 baseness 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 examined by the Scriptures; to which 
3. His false Doctrine.  touchstone assoon as it is brought, we shall find it hath neither true footing in the Text, nor foundation elsewhere in the written Word, rightly understood.  
1. Not in these Parables of the Text: For,  
1. If we cannot find it in the Exposition or meaning of the words, we cannot draw out a Conclusion where there are no premises.  
2. parabolical 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 trial, his light will be found darkness, and how great that darkness 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 falsehood of this his Doctrine, That the Lord did give himself for all the world of mankind, though with a principal eye to his elect;  
We will follow the Authors 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 man's 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 remembered, 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 universal particle reacheth not to every individuum, or singular man, but to every member of Christ's 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 God's grace extends unto, Christ's death extends.  
2. That all, or every man is expounded by, and confined to many, v. 10.  
3. Those many, or all, are sons 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 God's election and regeneration, v. 13, 14.    
Besides, In how many places of Scripture do we find the particle all, or every one, or every man, taken not for a simple and absolute universal, but a mere indefinite expression, or note, of so many men, or of so many of mankind, 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 find 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 John's time, there was such crowding; and even then many of the Pharisees and Scribes gave way, stood at a distance, were fare from pressing in; for they despised, etc. Luke 7. 30. but numbers, and all those, and only those numbers of the violent (who by faith offered violence to their carnal 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 special favour unto, and in due time endueth with his special grace of Sonship 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 Christ's 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 sins of the whole world, that is, said the expositor, for the whole bulk of men. For answer whereunto, 
And context,   
1. The Apostle writes not, of no more than 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 writ 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 Christ's 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 fare as Christ himself enlargeth it, Joh. 10. 15, 16. to the Gentiles, spread all over the world fare 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, etc. 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 calls the Gentiles the world, he doth not mean every singular Gentile, much less 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, or were of God's 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 believe, Joh. 17. 20. and that come unto God by him, Heb. 7. 25. Nay, he prayed 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 worse 
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 Ministry, who is our, and all others propitiation and Advocate, that are come in by the Ministry 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 error of universal Redemption.  
A third witness 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 intent; 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 finds he it, that the Corinthians were in such mistakes? But in his own fancy-full opinion, that all were not dead in sins by Adam, even the elect, as well as others: The Arminian saith, all did not die in Adam, nor are they dead in sins, etc. 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 ourselves, one reason hereof is drawn from the general judgement, ver. 10, 11. A second from the special 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 questioned, but taken for granted) what then? shall Christ's death for any that he died for be fruitless? No, a twofold 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 carnal 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 general atonement, but special mortification, or dying to a man's self, and living unto Christ, who died for him; and I add, what the Apostle addeth, and risen again: implying, he hath no purpose to extend Christ's death for any, further than 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 crucify 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 universal person, and all died in him, therefore the second Adam, Christ, redeemed all, else the type was greater than 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, 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.  than the substance; for take the Apostle not only as he meaneth, but as he speaketh; and it is a sure truth, That where sin abounded, grace did much more abound: though it abounds not to more persons, nor reacheth to half so many, yet in this Christ redeemed as much, and more than Adam lost, that Adam lost but the righteousness of the Law, and of a mere man, Christ restoreth his own righteousness, the gospel-righteousness of him that is God; we are condemned by the sin of man, but justified by the obedience and bloodshed 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 universal Redemption. It is a strange boldness to call forth Scripture to witness against itself; may any man take that boldness? 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 calls truth, and we error and heresy 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, etc.  Christ not dying for all, the type will be more than 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 cross, 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 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 than the substance.  
2. What gets he by saying, The Serpent was lifted up to all in the wilderness? Were not all in the wilderness the Church typical? And who denieth that Christ gave himself for the Church, or his whole body mystical, Ephes. 5. 23, 26? 
Act. 7. 38.  This text then in John, favours believers, and Christ's dying for them, not the &c. of all the world. But to v. 16. what do we say? even what we have said before unto 1 Joh. 22. that the world of jews and Gentiles, are so loved, that whosoever he be, jew or Gentile, and believeth, he shall not perish, etc.  
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 convinced, this is an Exposition stands with good sense; the Noun partitive [whosoever] strengthening and attending the distributive sense of the word [world] into jew and Gentile, whosoever, viz. of the world, be he Jew, or be he Gentile, and believeth: And if this be good sense, and most agreeable to other Scriptures; neither he, nor any man is forced (for the avoiding of nonsense) to run to the Arminian interpretation of [world] for every singular man, of every kind 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 kind of men, or mankind indefinitely taken, and found among Jews and Gentiles) that he gave his Son, that every believer, or every one that believeth (so the Greek strictly) in him should not perish, etc. Observe it, God's 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 God's 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 joh. 1. 29. Behold the lamb of 
Joh. 1. 29. vindicated.  God, which taketh away the sin 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 expressed before, that is, for the whole bulk of men, we are left in the briers.  
Now to examine and answer to it a little; first, take notice, that in this Scripture john Baptist speaketh not of Christ's death expressly, but of the fruit thereof, Taking away sin. So that if any will prove Christ's 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 briers, 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 steadfast in that faith, but is of opinion (unless he be changed since he was here) that all the satisfaction the father demands and accepts for the elects sins against the Gospel, is the sense of his wrath upon their consciences. , yet he bore the curse of the Law for such as are not elect: which if he did hold according to Scripture, he must proceed with St 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 jesus 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 man's doctrine have the one; he must yield the other also; if freed from the curse, they are blessed, justified and saved ones, this is worse than nonsense, even impure blasphemy against the truth.  
That world is here meant, from whom sin in the latitude and utmost extent is taken away, viz. Sin original, sin actual, sin in the guilt, and sin in the power; and who shall certainly be saved perfectly, as inchoatively: But all men never had, nor shall have their sin original and actual, in the guilt and power, and in all its 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,  
1. That which is the common sin of the world (so it be not the sin of the holy Ghost, total and final apostasy, and the sin of the devils and damned, total and final 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 virtue 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 sin 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 john Baptist should have said) nor upon the water of Baptism; as if the Minister or sacramental 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 sin Christ taketh away (reckon them up, if you can, in all ages and countries, etc.) so the world is used, joh. 12. 19  
Obj. It may be argued and urged further, the Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who beareth, and so Christ bore all the world's sin, 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 man's debt, which he taketh off the debtors shoulders, and sets him at liberty: Christ so bare the sin of men upon the Cross, as to abolish guilt and enmity, and to obtain eternal redemption for us, Heb. 9 12.  
2. His bearing of the world's sin mentioned here in john, is limited to the sin of many, Isa. 53. ult. though being very many in themselves, they are called the world here and elsewhere. This Scripture we see, favours not the error of universal atonement, but the truth of Christ's 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 forecited Texts might suffice for answer here, and save me a further labour; but that the expositor bestowed much pains to pull down the truth, and it were a shame, if I should not work as long and longer than 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 spoke these words; Samaritans newly converted to the faith, who, if they had not apprehended him to be the Saviour of more than believing Jews, could not tell where to have set their foot, but we Samaritans of the Gentiles have heard him, and do know that this is indeed the Christ, the Saviour of jews and Gentiles all over the world.  
Secondly, The Saviour they call him: what, an imperfect, 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 show, and that is, not at all; and so in making him a general Saviour, they make him none at all.  
Thirdly, I cannot see (though I desire to be as charitable as I may) but that the Arminians and their followers, in alleging 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 Christ's death, but of the fruit of it, Salvation to jews 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, etc. How could it be great joy to hear that Christ was come, and yet not die for all people?  
Answ. 1. To the shepherds of Bethlem (being jews) is this Gospel of Christ's 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 john enlargeth Caiaphas' 
Joh. 11. 51, 52.  speech, when he prophesied that one man should die for that Nation, viz. of the Jews, and not for that Nation only, etc. 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, yet it comes with this limitation, that Christ died intentionally and only for the children of God's election scattered in all Nations.  
Whosoever, of any Nation, hearing this Gospel shall believe, it will be matter of great joy, and because there will be some of every Nation that are the chosen of God and believers, who shall find 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 gloss would make it matter of joy to men, and to all people before they believe: tell me, can there be joy before faith? I have preached the Gospel here these 14. years, have ye rejoiced in it who have not believed? No, yet I will assure you, there will be joy in and after believing. Every one hath joy in Christ the Treasure and Pearl, not as another first, but as he before another finds it; or, not as all find the pearl, for all never did, or will find it, but as himself finds it. So that this Scripture favours believers, and the people and children of God, but not an unbeliever, any further than that he is of such a Nation, where God hath some people of his own, and where he is called outwardly, and commanded to believe; 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 God's 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 jews, and from thence went to the Gentiles.  
3. The persons they are sent to invite, all the whole world, good and bad, which he ranked into three sorts, Wicked men, Hypocrites, and true believers.  
4. The end; Now to what end is it to preach to all, if Christ did not die for all, though with a special eye to the elect. Thus fare our new expositor.    
Ans. 1. Neither the scope of Christ's Parable in this place, 
& vindicated.  nor of his true Ministers preaching of it, or of the invitation of all to the feast, is to show that Christ died for all, but that many are called, and few are chosen, as our Lord himself gives forth his own mind, v. 14. If God will call more than 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 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 Christ's special eye to the elect, if it be not a single eye fixed upon the elect, and the elect only; he doth as much as he can (by this doctrine of universal Redemption) to put out that eye of Christ, but before he shall do it, his right eye shall be utterly darkened.  
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 speechless, he had more ingenuity (it seems) than such as make this objection.  
2. Christ's call, and man's hypocritical answer (when 'tis given) leaves men without excuse or plea.  
It was sixthly argued from all the Scriptures which hold forth types, Me thinks (said he) they do all of them 
Typical 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 than 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 add,  
1. What lose we, or the truth, and what gets he, and his error if we say, that in some respect the types were more than the substance (did you never observe the shadow greater or longer than 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 spiritual truth and substance, than all shadows.  
2. He did very unhappily instance in the sacrifice for all Israel; for all Israel was typical, 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 Catholic, 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 ransom 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 ransom for all, It is a testimony in its 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, etc. Some of all sorts, Kings, and men of Authority Christ gave himself a ransom for, as well as for meaner persons, therefore pray them in to the truth, etc.  
2. Who denieth, what the Scripture elsewhere affirmeth, That Christ was a Lamb slain from the beginning of the world, being promised and prophesied of from the beginning that he should be slain, and virtually his blood was shed, and his grace was effectual to the ransoming of all sorts of believers from the first, but here, Latet anguis in herba, under this green grass lieth hid a biting Serpent; for when Christ is revealed upon Adam's fall, whole Adam, as he expressed it, or all mankind is interpreted to be ransomed with Adam's 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 mankind and another, Gen. 3. 15.  
2. Adam as soon as fallen, is no longer a public 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 Adam's enmity with Satan, and reconciliation with God there mentioned, but only the woman's, and her seed, partly expressed, partly implied.  
3. All died, as they sinned in Adam, before this promise, but the promise is not made of, or to all mankind who died virtually in him, only of and to the woman is it spoken, and her seed, the principal whereof should be the redeemer, and the rest of her seed, the redeemed one's 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 ransom from the beginning, you must wait till the Lamb's 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 alleged 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 outworks, which we have taken, and possess we them for the Truth: Come we at length to batter down the enemy's 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 Logic, or artificial reasoning, know no difference between Reasons and Arguments; for it they be Reasons, and do not argue, they are irrational 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's of Reason and Argument out of his hand; or leave him a bare Sceleton of reason, without flesh or substance, much less 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 withal) are they not enough, and do they not sound all one way?  
Answ. 1. Call to mind every of those Scriptures, but remember their sense, as well as their sound; He is a foolish man who thinks, 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 Christ's 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, God's 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 mentioned, and you will be more fully convinced, that we have the truth with us, and that this Doctrine of Christ's 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 show whom he laid down his life for, he addeth, v. 11. Ye are my friends, etc. 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 Son; 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 natural estate, yet being loved of God from eternity, with the love of good pleasure, they have a price laid down for them by Christ's death, to bring them under the love of friendship; and when they do actually believe, they are actually reconciled, and of enemies are made friends: so that Christ laid down his life for such, as were in God's choice and love, his friends; and by Christ's death, and the fruits of it, brought into a state of actual 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 Christ's 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 itself, 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 between this and the fore-alleadged Scriptures; certainly, where Christ or his Apostles speak in larger terms of all, and world, and whole world, must not these terms be limited to Christ's sheep? It was a subtle 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 general for the special) to and by this main Position of our Lord, a fundamental 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 universal Redemption, or Christ's dying for the bulk of mankind, 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,  
joh. 17. 19 For their sakes I sanctify myself. Christ's sanctifying himself, is his preparation for death, setting himself apart to die; for whom? for their sakes, his eleven Apostles, not judas, 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 less 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 musical instrument) not put on great strings only, but the smaller also, and in a Consort, take the Tenor and Countertenor with the Base: You must not only hearken to the loud noise of the world, and the sound of all, all, etc. but take in the smaller sounds of sheep and friends, and believers, and then, when we have the Scriptures in a complete harmony set together, they do all unanimously make against universal Redemption, not for it.  
Behold the first Reason, is without an Argument.  
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 believing, but upon a false Alarm and Report, as this man hath brought amongst you?  
1. This Reason is the voice of unbelief; The Arminian Doctrine helps a lame Dog over the stile, viz. An unbelieving heart to reason against the truth, because all men are not bought and redeemed by Christ, therefore I must not believe. I say again, this is nothing else but the language of unbelief, beware of it.  
2. I retort it; To lay forth this Doctrine before carnal men, That Christ died for all, is to lay a stumbling block before the blind, 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 its own principles, or not see by its own eyes. Beloved, in true believing there is a mystery: When Christ dying for sinners, is preached to the world, it is a selfdenying act to believe in him, before I know I am of God's secret number of the names in the Lamb's book, for whom Christ died, but 'tis no self-denial, when I hear Christ died for all, to believe I am one. This Doctrine than is an enemy to true believing, 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 faithful 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 believeth shall not perish, Joh. 3. 16. but he hath everlasting life; Joh. 6. 47. and shall certainly be saved, Act. 16. 31.  
4. God's act of justifying the ungodly, Rom. 4. 5.  
5. God's 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, etc. after much discourse about his sheep, and dying for them, the result and close is, v. ult. And many believed on him there.  
7. Christ himself held forth (indefinitely) as a sufficient, necessary, and only mean of salvation, which, who so believeth 
Ames. Anti. Synodatia. 188.  in, chooseth and relieth upon (under that notion) may be sure, that Christ hath an effectual 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 block; and unto the Greeks 
1 Cor. 1. 23, 24.  (who will not see the necessary determinations of God's wisdom this way) foolishness; But unto them which are called, persuaded to hearken after a crucified Saviour, the sufficiency, necessity, and sole-soveraignty of his soulsaving blood and palsion, 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 believe Christ died for all, or for thee in particular (the one is not true, the other is not certain to thee, till thou believest) but this is that thou art called unto, to believe in Christ, as dying for sinners, and able and willing to save thee believing; then when thou comest to reflect upon thy faith, thou shalt find Christ died for thee; not one man or person (of years) more than 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 unbelievers in a practical way: Let none then go away from such a Lecture, and say, We were led into, and kept in error all this time (for we were taught, that we must first know we were elected, before we should believe; but now, that we hear Christ died for all, we see ground for believing) for it is as much as your souls are worth, to miscarry here, you may be lost for ever upon this vertical point: For I deny, that Christ's dying for all, or Gods electing of some, and the particular knowledge of it, is the foundation that we lay for men's believing; not the first, because false; not the later, because though it be most true, that God gave his Son for none but his elect; yet that thou shouldest know thyself 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 believing, and so many as are ordained to life, have and shall believe, Act. 13. 48. And if men do finally persist in unbelief, it is a sign they are not of Christ's 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 calls 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 than 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 myself, 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 choice 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 believe 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 yield 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 show 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 than the elect; thus he argued, and thus I disarm his Argument.  
Answ. 1. It is possible for a time, and in some act or word, or doctrine, even for the elect to deny their Lord; in a degree, did not Peter once, twice or thrice?  
2. It doth not follow, that though the Apostle may and doth speak of some not-elected, Christ our Lord had bought more than the elect. No, you will say, it is affirmed expressly, 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 man's own, or others account or profession, as Heb. 10. 29. He that falls away from his whole profession, is said, to count the blood 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 coin, and positively state it, that such as teach, Christ died for more sinners, than God eternally elected, Deny the Lord that chose them, and so make a jar 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 alleged as witnesses, but falsely; the Reasons without Argument, the Arguments without Reason; there were other Reasons or Arguments scattered here and there, to amplify 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. Wiped away.  come before God's judgement seat, that Christ shed his blood 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 random, 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 blood for them, in that shame will befall them for wilful refusing of a Saviour offered to them, who, for aught 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 distress, if there be not a full and a free offer?  
Answ. 1. A false ground of comfort is taken away, which cries peace, peace to the wicked, to whom the Lord saith, There is no peace. The truly sensible sinner loseth no ground of comfort upon his believing, although the soft pillow (which the doctrine of universal Redemption sows under all elbows) be plucked quite away.  
Answ, 2. Although we teach not, Christ died for all, yet we make a full and a free offer of him, and his death to all sinners, where the Gospel cometh, 1. Free, because you may come to Christ without your cost, without money, or money's price: 2. Full, in two respects,  
1. We offer whole Christ, and the death of Christ, with all the effects of his death, which the Arminians cannot do upon their doctrine.  
2. We exclude in the first, yea frequent offers, not a sinner, who by unbelief excludes not himself.  
Answ. 3. From this full and free offer, there is no comfort, indeed, for a distressed conscience, till he believes; and that Doctrine which preacheth comfort (more than in the offer) to a soul that neglects and rejects the Gospel is a false Doctrine.  
A third Passage. It is against all God's Attributes, and in 
Third Passage taken off.  particular his justice, making God a Tyrant to condemn men, and not in refirence to sin.  
Answ. 1. What impudence is here? to cast such an aspersion upon the truth, as if against God's Attributes, which, as I shall show anon, is to be fastened upon their error.  
2. But to answer that in particular about God's justice, what Orthodox Teacher ever said or thought it, that God condemns any, but in reference to sin? Whatever absoluteness 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 believe, consult with Judas v. 4, 5.  
Now we shall examine his Uses.  

Uses despoiled  The first was, To show the vain conceit of such as deny the death of Christ, for the whole world, but upon trial, we shall discover this man's, 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 Christ's 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.  
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 do we here dissemble, or is this a lie? Is it not a true and faithful saying, etc. 1 Tim. 1. 15. And hath it not worth and weight in it?  
2. If upon our preaching and men's hearing, faith be wrought, we say to such, and of such, Christ died for them, and do we here dissemble, or is this a lie? to say Christ died for thee and me believing 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 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 woeful thing? then much more that a merciful, tenderhearted 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 tells us, Eccles. 7. ult. God made man upright, but they have sought out many inventions; ways 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 mankind) but that Christ stepped 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 evil, but for a greater good, his own glory, etc.) makes or order 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 do 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 mere 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 sin and die, the merciful God will show no mercy; He that made them will show them no favour, Isa. 27. after his patience is abused, his mercy slighted, and his tender bowels grieved; justice breaks forth, and fury ceaseth upon the poor sinner.  
3. Here is nothing but juggling and delusion in this pretended Consequence and plea; for even they that plead Christ died for all, do 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 universal 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 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 metaphysical sense; as copper is true copper, but standing for gold, 'tis not gold  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, believeth a false Proposition, and his faith is false. And he that believeth, 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 believing his own heart (or Satan a lying spirit in the mouth of his heart) not for believing truly.  
This is a mere scandal they would cast upon the true Gospel, with the rest.  
Cons. 4. The grace of Christ is straitened, for they speak of free grace, and upstart nothing, but a plea for one of a hundred, or one of a thousand.  
Answ. 1. Is it nothing to have one of a hundred, or one of a thousand written in the Lamb's book of life? (Though who taught him, or any other this Arithmetic? The Lord only knoweth who, and how many, are his) he is an upstart nothing, who puts this reproach upon God's diminutives, and his little flock.  
2. The freeness of grace is magnified and manifested the more, by Christ's 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 Sun have the greater strength in a burning Glass, to warm and fire; and so have the rays of divine favour, contracted into a narrow compass, 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 Christ's death; when as their plea, for all the world (besides the elect) will fail them in the experimental issue, and come to nothing.  
Cons. 5. God will damn men (they hold) because he will damn them, and so they make damnation God's Ordinance, not man's sin, the cause of it: And in this, we may go so fare as to justify 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 liar from the beginning, and that he cannot teach a truth, and on the contrary you will conclude, none ought to despair, etc.  
Ans. 1. It is a double reproach, either that this follows upon Christ's dying for sinner's praeelected; 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 sin against the Gospel, and sin 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 Christ's death, for salvation; if man and devil agree to pervert the Scripture, to their damnation, 'tis the devil's invention, and man's ordinance, not Gods.  
3. Yet this we say; That no devil shall teach a man to despair (note by the way 'tis the devil's doctrine, not ours) nor shall man voluntarily damn himself, against God's 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. Judas 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 Christ's dying but for some, or from any other Scripture-truth; yet if they do despair (upon fleshly, worldly and satanical motions) God will order it to his glory.  
And what vanity now appears in our opposing that error of Christ's 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 adversary's challenges to be but flourishes and bravadoe's, fight all this time in the air, and with his own shadow, to amuse the people, his Auditors, 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 calls forth one Objection, which he said, comes out as the Forlorn Hope from us.  
Object. Christ died not for all, because he prayed not for all, Joh. 17. 9  
Answ. His answer was twofold; 

1. Although he prayed not there for all, he might elsewhere.  
2. He did pray for his enemies (when upon the Cross) and let any prove, there were none but the elect.    
Reply, 
Reply to the first Answer.  This Argument from Scripture, he calls our forlorn Hope, and strong enough for him to encounter withal, nor shall he find it so forlorn, but that it will make good its line and ground; For  
1. Whereas he saith, Although Christ prayed 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 show the Lords meaning (whom he prayed 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 prayed 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 personal 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, etc. either as being those he should die for, for whom he would, and did make 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 wilderness 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 crucify him, though God did afterwards visit the sins of the fathers upon the children (who went on to crucify Christ, in his members) at Jerusalem's destruction.  
2. What ever Christ prayed for (when he prayed for his enemies) in order to this life, he had; viz. a temporal forbearance; or keeping off a temporal punishment, etc. But what he prayed for in order to eternal life, he received much more, and had it been for any more than 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 prayed for, should be eternally reprobated, and yet eternally pardoned.  
You see then we make good the pass 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 men's consciences in the consideration 
Examination and dissipation of the second Use.  of God's love; and this general love from which none are excluded; much more this comfort was for the elect, and Christ's 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 compass to raise comfort for Christ's friends; for they have enough from the Doctrine of Christ's dying but for some, and more comfort thence, then if he had died for all; for  
1. They have the comfort of God's special love, and that is more than what ariseth but from a general love, which is no more than a reprobate may have.  
2. They have this comfort, that being sometimes enemies, they are made friends, Rom. 5. 9, 10. which is not the privilege 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 God's special love, his Favourites, from all eternity; in time made enemies, by the first Adam, and in the fullness of time made friends, by him the second Adam.  
Answ. 2 Secondly, There is some comfort it seems (by the universal Doctrine) for men while they continue enemies (though more for his friends) this is implied; because Christ died for all, from a general love; my Beloved; observe the fallacy; Though God bears a general love to that kind of his creatures, Mankind (and not such a love to Angel-kinde) as to appoint a Redeemer in that nature for men, of the common kind, and those as bad, and as forlorn as any, of their kind, his elect while enemies; yet this doth not administer one dram of comfort, to any individual person of mankind, 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 Heretic is forced (being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convinced and condemned 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 prayer 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 general promise; and not their general assurance in a particular promise: for we desire no more than a particular and personal assurance, in and from a general promise, such as Paul's, 1. Tim. 1. 15. and yet this general, is not so universal, 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 Redemption, and not comfort a distressed conscience; to which I say two things;  
1. What means he by a distressed conscience? a child of light, walking in darkness, or a child of darkness blowing up the sparks of his own fire-sticks, but almost smothered and stifled with the smoke thereof?  
2. We preach a choice and special Redemption, in a general 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 stayed 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 Christ's buying the whole world? if all men, be meant by us, how shall they love, who do not believe? but if he understood Gods peculiar people; because he mentioned 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 special love of Christ; it is that which constrains them to love him in a special 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 general love which he bears to man's nature; but out of a special and singular love, which he bears to their persons, and to theirs only.  
Thus have we followed his Counsel to search the Scriptures, and we find them of weight, for special Redemption, and love, but weighing the man, and his Doctrine, and Uses too, of universal Redemption, we have found them too light.  
Let me but add a few Arguments, as Antidotes (against the poison, which some of you, may have sucked in of late) and preservatives from the infection of this heretical tenet, of Christ's buying the world of men, and dying for them all; and we have done with the Anascevastique part of our discourse, which tends to the weakening, ruin and destruction, 
Antidotes or Counter poison  of so grand an error.  
First, God's Attributes are hereby wronged and scandalised, as  
1. God's power is called into Question; as if a general benefit were merited by Christ, which by reason of man's wickedness he cannot apply.  
2. His wisdom 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 Son, for all men; and yet neither first nor last, receiveth them into the favour of communion and friendship.  
4. His highest love is undervalved; for it holds forth Gods love to give his Son, but not so, as to give them faith, for whom he gave his Son; and it speaks of Christ's sweeting and dying for them, whom yet he lets die and perish in their sins.  
Secondly, If he died for all, than 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 Christ's 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, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rom. 5. 6. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 ransom 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 indiuduals; 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 Christ's 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 wove but a spider's web, to say, it was for their good; how can the surety do the debtor any good; if he neither be bound in his stead, nor pays the debt, in his room?  
Thirdly, If he died for all, he risen again for all, ascended, sits at God's right-hand, and makes intercession for all; for the Scriptures join 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, than all must be saved; if not heard for all, then Christ intercedeth in vain; and the Father doth not hear him always, cross to Scripture, Joh. 11. 42.  
Fourthly, This lose 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 Christ's mediation; to whom Christ's death is or shall be applied for them, he obtained remission of sins, 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 Christ's satisfaction for all men, and obtaining the pardon of all sins against the Covenant of works for all them, and his satisfaction for, and pardon of the sins against the Covenant of Grace, only for the elect; whereas all men originally and actually hanging upon a Covenant of works, for life, and yet continually breaking that Covenant, are actually in all ages, and in this present age (as in the Apostles age) under the curse, Gal. 3. 10. And they who have any sin forgiven, have all sins forgiven them, Col. 2. 13. Zach. 13. 1. which are the elect only; Christ's 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 Christ's death then in the promise of life, Joh. 3. ult.  
5. It makes Christ's death not at all the execution of God's election; or if at all; but of a conditional election, producing but a conditional Redemption for all, not absolute for any; hence  
6. It frames God's intention after man's fancy, and Christ's love to be no more to Peter, then to judas, as some have confessed it.  
7. It imagines the grace of God to be for all, or none, and Christ's death to be for none certainly, but contingently.  
8. It shuts out Infants from any benefit by Christ's death, but what (say they) is common to Reprobates, as freedom from original sin; 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 Christ's death; then have they not so much; either, as a benefit, or not, as by his death; if they have more; why do the Assertors of such grace, deny them the seal thereof in Baptism?  
9 It leads to other errors, as pernicious and pestilent; I'll instance in three,  
1. That of free will; for Christ's death for all, obtains but of God (by their Doctrine) a possibility that men may be saved, converted, etc. If they will; and that will left in their common Nature, is Grace; Gospel-grace they must make it, or they make nothing of it; a Gospel-will let it be then, contributing to man's conversion; what? just nothing saith the Scripture, joh. 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, read Psalm 81. 11, 12. Jeremy 44. 17. Oh slavish will, as Luther called thee; and Oh Legal will may I call thee, continually in bondage! What is the pride of that opinion, which would exalt thee, such a bondslave, 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 sins 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 pardoned state, and a state of freewill, and of freegrace (in their sense) who are not elected; yea, but when the Scripture 
a Luk. 1. 77. Joh. 6. 44, 45.  attributeth remission of sins, and a will to be regenerate, or a will set at liberty for the receiving and acting of grace, only to the Elect; such falling away from such grace, is an imputation, by Arminian Doctrine cast upon the Elect of God; such Doctrine and Doctors therefore to be abandoned.  
3. That (which issueth from both the former) denial of the Spirits efficacy, first, and last; They that teach Christ died for all, do grant he gives his Spirit but to some; here they plainly separate Christ's death, and the Spirit of his death; and when the Spirit is given, he works but at the courtesy of the will, how fare, and how long it willeth, and pleaseth; Can that Doctrine be for Christ's honour, that tends to the dishonour of his Spirit?  
10. And lastly, It engenders unto that conceit, That the damned may in time be saved 
b As since these Sermons were preached, I have met with a Pamphlet not worthy confutation, entitled, Divins Light (per antiphrasin, it should be diabolical darkness) manifesting (it should be, smoking out of the bottomless 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 blood 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 Doctors expolitions to Limbus patrum, or of Bellarmine's 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 nameless, noteless Author) by virtue of the Covenant of General Redemption be delivered from thence, and rewarded too for all their torments and losses, in grace and glory. Much Atheism and blasphemy there is in such an heretical assertion, and this contradiction (in adjecto) that eternity of hell-tormenting fire (as is expressly threatened, Math. 25 ult. Mark 9 45.) shall have an end, doth alone, call aloud, to have that Pamphlet condemned to, and consumed in, some Cheapside, or kitchen fire. , or if not so, yet as Arminius and Vorstius dreamt, 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 men's souls, yet he did buy the world of creatures for the common good of all men.  
Answ. 1. Suppose he did buy the world of creatures, for the common good of all men, yet it is not the scope of the Parables, or either of them in the Text, to affirm or illustrate any such matter.  
2. Our late expositor took not the Field, for the structure, and store of other creatures, but for the whole bulk of mankind, and every singular man and woman, and mother's child, as we say.  
3. Grant that he, or any man should draw the Parable, or any other Scripture to speak this way; viz. That Christ did buy the creature for all men, our universalists will not rest there; give them but an inch of this or other texts to hold out Christ's temporal purchase for every man, and they will take an ell of his spiritual purchase in with it: witness the Texts 
c Joh. 4. 42. 1 Tim. 24. 6, etc.  fore-alleadged and vindicated; all which do speak expressly of spiritual and saving benefits, and so fare, doth our new expositor carry it, beyond a temporal, common good, even to a Redemption from all sins against the Covenant of works; which indeed is but that one first sin of Adam (before the promise) by the tenor of his Doctrine; for all having sinned in Adam, and a Covenant of grace entered with those all, after his sin; it must needs follow, that all sins of Adam, and of all his posterity, afterwards, are sins against the Covenant of grace only; and Christ being the Mediator of this Covenant, he mediates for all, that all may have Adam's sin forgiven; which is beyond all temporal 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 Adam's sin: 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 reprieval, all that time that here they live; and all the blessings and dispensations of goodness which here they do enjoy; That which is indulgent, is for Christ as a Lord to allow wicked men common benefits, etc. That which I think over-indulgent is, that Christ hath bought and purchased these men, and the world for them; And the stretching inferences, which our Arminian-Novellists do wire-draw from hence, are; That such acts of God's mercy are effects of Christ's Mediatorship; And if Christ doth it as a Lord, think they, yea, and as a Jesus too; and if God hath given them their lives, etc. for a time; Christ hath purchased these lives of theirs; and if he hath purchased them; it is upon some satisfaction which Christ hath made to his Father, and from some general pardon, which he hath obtained of his Father for Adam's, and all men's 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 Christ's purchase, I think I may evince by these Demonstrations,  
1. Either such a purchase is by some satisfaction to God's 
Demonstrations against Christ's purchase of all men for the world of creatures, or of the creatures for all mankind.  justice, or not: If not by any satisfaction, than something Christ doth, and offereth to God, is a price unsatisfactory, or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or price of redemption at all; which is the dotage and madness 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 eternal 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 natural reason and will; or nature endued with reason and will (as Pelagius fancied) for this was part of the purchase.  
4. Grant but all temporal 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 Pope's Supremacy, and his deposing of Princes; for that being granted, 'tis founded in grace, and many Princes denying Rome's grace and faith, they conclude such are to be deprived of their temporal 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 Commonwealths, immediately under Christ's mediatory Kingdom; and that as they are Magistrates, and civil States; As Mr Hussey 
* Plea for Christian Magist. 36  would have Christ by his mediation obtain of the Father, that he shall not judge any man according to rigour, but as they are in or out of Christ; all deferring of judgement from the wicked, is in and for Christ, which otherwise the justice of God would not allow. Mr Gillespy 
a Malè audis, 29.  well infers, Then Christ dieth for them, and did thus fare make satisfaction in the behalf of the wicked, that judgement might be deferred from them; and thus fare 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 sins against the Law; so that all men shall now go upon a new score, etc. being all of them immediately upon Adam's fall, under a new Covenant, and in a Kingdom of grace; which suits well, and jumps in with Mr Oats's opinion, not as good wits use to do, but as bad counsellors and conspirators 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 rational Doctor, Cannot God's power be exercised, where his grace in Christ is denied; and cannot God be just and patiented too? why should we set one Attribute of God against the other, when none of them do interfere?  
Object. 
Gen. 2. 17.  It will be said, The threatening 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 shows not a drop of mercy, but for his Son.  
I answer, 1. Justice did proceed upon Adam, at the instant of his sinning he gins to die the death; his body becomes mortal 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 God's love, he is under the power and regiment of sin and Satan, disabled to all spiritual good: This spiritual death is the harbinger of eternal death to him; an hell upon earth it was, when God arraigned him; he had no other, I conceive, than 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 patiented also; just in bringing the degrees and pains of death upon Adam; patiented in forbearing the immediate and full execution; even as God was, and is just to the Angels that sinned, 2 Pet. 2. 4. yet patiented 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 Mediator; so God might defer from Adam, and doth from his posterity keep off judgement, though not in, and for Christ, quâ Mediator; And what though God's dispensations towards Angels, is not a rule in all cases, for us to collect his transaction, about man fallen, and his dispensations towards him? yet in this case the Apostle 
b 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 9  makes a clear inference, If God spared not them, but reserveth them unto judgement; he knoweth (v. 9) how to reserve the unjust to the day of judgement; the same verb being used in for 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 patiented too; how to be patiented in wrath, and justice (Rom. 9 22.) and how to be just in his patience.  
2. The threatening, 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 threatening too, in reference to the Serpent, and his seed; which are not only evil Angels, but wicked reprobates amongst men: and that which is threatened 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 virtually 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 actual promulgation, here is nothing but wrath and enmity between the woman and the serpent, Christ and the devil; the devil's 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 sin, 'tis a personal favour, only for himself, not to descend upon all his posterity, but such as should be the woman's 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 sin; 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 mankind, 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 mankind, 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 Mediator; for than 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 serpent's seed; who being conceived in the guilt of the first sin, are stifled at first conception ●● or being born in that guilt, and the corruption of nature succeeding in the room of God's image, dead in sins and trespasses; die corporally the day they are born, or soon after in tender infancy; and in their immortal 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 diabolical brood, Judas v. 7.) are suffering the vengeance of eternal fire: Others live out their time allotted them in just-patience; but are accursed in life and death, Isa. 65 20. And die as 
e Morte morieris, Hebraismus est, qua verborum 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 mother's womb: And as malefactors, who are but reprieved, not redeemed and pardoned, stay they never so long in Gaol, yet they die the death, or do most surely suffer death at the day of full execution; being dead men in law long before.  
5. What Christ the Son of God doth in this reprieve of the serpent's 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 father's great house) that he might marry her, and make her his beloved Spouse, and for whom he lays down a ransom 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 sums of money, with suits of cloth upon the common prisoners, and appoint them relief out of a common Almsbasket, all to this end, that these common prisoners might do some service in the great family for his Spouses advantage: So the Lord God, and our Lord jesus Christ (so styled, jude v. 4. being the only Lord God to all men, and the Lord jesus Christ, but to a few) he comes in the first promise, and in the old Prophecies, types and shadows, and in the fullness of time, in the substance of our nature, among a world of Captives to woo his Church, his spouse and Bride, to redeem and save her, and her only by the ransom of his blood, paid down to his Father's justice; and out of his natural pity and bounty, being God, and the Son of God, and Lord of all (like himself, and his greatness) he casts away life and health, wealth, honour and riches, poor 
f Turcicum imperium quantum quantum est, mica tantum est. Luth.  crumbs, 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 bountiful 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 merciful supplies (how mean, or course soever) in the great silver Charger of the Covenant, as a Brother 
* M Tho. Case, his Model of Thankfulness, in a Ser. before the Parl. upon Psa 107. 30, 31  expresseth it. Now who may not discern a vast difference between the Newgate prisoners common basket, and the Prince's silverplates and chargers; and who (that will not shut his eyes) seethe it not one thing to be reprieved and spared under the dominion of God's and Christ's power, which is all the Serpent's seed are capable of, and another thing to be redeemed and bought out of the hands of sin and Satan, into the Kingdom of Christ's 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 ways of his general providence, as Psal. 36. 6. Another thing for God, in Christ, to provide for believers, and his chosen ones, from special purchase, to serve them in, with all things, out of special love; and to convey all unto them, by a special promise, 1 Tim. 4. 10.  
6. Although this reprieve of the wicked, is for the elects 
Demon. 6.  sake, and for Christ's 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 Christ's sake; All things were created by him, and for him, Col. 1. 16. yet he purchased not that creation; The elect Angels are for him, and he makes use of them for the good of elect men; yet he purchaseth them not; And the Reprobate Angels (the devils) are serviceable in the Kingdom of his power, for the good of his Church, to afflict, and try them, yet are they fare from being purchased; so God can show many drops of mercy (to further on his Sons designs) in a common way of providence; and yet not put his Son to shed one drop of blood, for a reprobate man's preservation, or livelihood; that drop would make it too pure and shire mercy, which no serpentine seed tastes 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 Christ's Kingdom of power and grace must not be confounded; so his Redemption by price, and his Redemption by power may not be separated. They are only bought for whom the price is laid down, 1 Cor. 7. 23. Ye are bought with a price; who are there distinguished from men, as men, for whom the price is not so much as tendered; but they who are bought with a price, are 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1. 13.  brought out by a strong hand; from the power of darkness, and are translated into the kingdom of love, and of the Son of God's love; yea, and the creature shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God, Rom. 8. 21. As it shall be the glorious liberty of the sons 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 helpful, to man's praising and glorifying of his Creator; as the nurse 
i W●llet upon Rom. 8. qu. 34. out of Chryso.  to a King's son and heit-apparant to the Crown, when the Prince comes to his father's Kingdom, the is made partaker of some choice preferment with the Prince she nursed: But what is this to Christ's 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 itself, Rom. 8. 21. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every creature, ver. 23. or totus mundus conditus, as Beza, the whole substantial structure, and frame of the heaven and the earth, is not there to be understood of every individuum, or singular of every kind; nay, 'tis disputable, whether every species shall be restored and continued; And 2. not one individuall-non-elected man, woman, or child, hath any part of spiritual liberty here (which they had, if they were under the liberty of Christ's purchase) nor shall have any share in the glorious liberty of the sons 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 general judgement, and their bodies with their souls, after that great day, for ever and ever.  
No ground can I find for asserting, that Christ hath purchased heaven or earth, or any saving, or any temporal benefit at all, for any of the sons 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 Christ's 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. Man's similitudes prove not a truth of God, but illustrate only, and Gods similitudes, Christ's Parables (as those of our Text, or that of wheat and chaff, Math. 3. 12.) have no such scope, and they prove nothing beyond their scope.  
2. There is no Basis by any firm proposition of the Word, to build such an illustration upon: for all the world, and even wicked men may be the Saints for use and benefit, and yet they are not purchased, but the benefit by them: As death (1 Cor. 3. 22.) is said to be the Saints, i. e. at their service (by Christ's overruling power) and for their advantage; and yet not death itself, 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, etc.  
1. It is a benefit in itself to live, etc. but not to them, but as they make the better use of it.  
2. What is beneficial to them, comes in (as we have showed) by a legall-Reprieve, wherein there is justice all along predominantly mixed with mercy and patience, and shire 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, complete, free mercy, and grace in Christ, and brings in the accomplishment of an absolute free Covenant, made with Christ for the free effectual complete salvation of all, and only 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 one's; 
k Ephes. 1. 6.  To the praise of the glory of his grace, wherein he hath accepted them in his beloved.  
I Had thought here to have taken breath, espying no enemy in the field; but presently there meets me 
* Paulus Testardus de Natura & Gratia.  a Champion Author, one who is for peace and sweet harmony of truth, and hath happily cleared it in many particulars; yet in this controversy of universal Redemption, his music jars, and he holds up the weapons of an unhappy war, and thinks to carry all before him, because he is not point blank of Arminius judgement, in the stating of the Question: For 
a Thes. 95.  he maintaineth that Christ died for all, and every singular, but he will not assert, that he died aequè or alike for every one; Christ died 
b The 78.  (he saith) for all, to prepare ●n apt and sufficient remedy, and for the elect, to apply to them, what he had prepared for all. Nor did he die 
c The 95.  only that God might enter a Covenant with mankind 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 Christ's blood 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, etc. And that some certain ones, beloved, in God's good pleasure, above the rest, might be actually freed, etc. still for more 
d The. 81. , then for the sheep of Christ, he would have Christ to die, out of a more general intention; which he endeavours 
e The. 81, 82, 84, 86, 87.  to prove, from the general 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 alleged and improved by Samuel Oats, we have given our answer 
* In the Sermons  long before, Paulus Testardus came to our view; what he writes in this case, and how much wiser and more fondly 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 judgements, and learned Pens: But may I pass 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 harmonical notes of free effectual grace, etc. but in this plea, Magis amica veritas, for while he pleadeth that Christ's 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 show 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 general intention, such a general Covenant, such an universal call, and such universal Grace, as have no footing in all the book of God.  
First, For his general intention, I conceive, it is not the 
1. Not general intention. Interfere proprie, est velle per aliqui● a● aliud pervenire, Amesius.  Scripture intention upon these grounds,  
1. All the intention of Christ's 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 Christ's death (wherein mankind or the nature of man is made salvabilis) to save some (or many) and bring them to perfect grace, in glory; this was the Father's single and sole end, Heb. 2. 10. And this was Christ's, Joh. 17. 19 Testardus 
f The 80.  renders this intention double, by making it common to all, and every singular, and yet special 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, etc. that we might live through him, not a natural, but spiritual life of justification, sanctification and glory. Testardus 
g The. 102.  makes it partly absolute, partly conditional; a very weak intention (in effect) and irrational; if Christ's 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 successful, as to be satisfactory to the Father and the Son, Isa. 53. 10, 11. The pleasure of the Lord (about Christ's death) shall prosper in his (sons) hand. He (the Lord Jesus) shall see of the travel of his soul, and shall be satisfied. Yea, and to the some that hearkens after the Gospel-intention, as well as invitation, Isa. 55. 2. 'tis and shall be bread, and marrow, and fatness, But Testardus general intention, is not satisfying to God himself, and the Father, or Christ; unless God and Christ be satisfied, when they complain; and he 
h Ibid  brings them in complaining, Isa. 5. 4. Math. 23. 37. for all this general 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 general intention, to prepare a remedy for all, and or the elect by a special intention to justify 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 
i Ibid.  by the more general redemption, and intention, God doth not mean to bestow actual 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 God's irresistible working (which yet he 
k The 243, 244.  granteth to some, and ingenuously acknowledgeth peculiar to the elect) but in effect 
l The. 102. , their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle to make use of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass; their natural will, to make use of God's common supernatural light: Is this satisfactory? or that which somewhere 
m The 97.  he asserteth, that God granteth a faculty of salvation, to miserable sinners, in the general redemption; but the use of that faculty, he indulgeth only to believers, in the special redemption? 'tis yet but common and unsatisfying to the miserable sinner, I fear, I believe.  
4. All the Scripture intention of Christ's death is coincident 
Nos mortem, resurrectionem, ascensionem, sessionem & intercessionem aequè conjungendas esse dicimus in fine ac intention; 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 compleating of salvation, in and upon the same persons, Rom. 8. 29. Whom he did foreknow vers. 30. Whom he hath predestinated, etc. read on to the end of vers. 34. Now all that I know of Heterodox with Orthodox have agreed in this, That Christ's resurrection and intercession are peculiar in their intentions and fruits; for the faithful only; But Testardus 
n Testard. The. 100  adventures not only to make Christ's death common, but his resurrection and intercession; and the fruit which he would have appertain to all and every one, is, an ask 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 fare short of the infusion of faith, which himself calls the first application of salvation: As for that impertation of leave to save those, who never shall be saved, he brings no proof from Scripture, that either it is the fruit of Christ's resurrection, or intercession, or of his death: But to anticipate and enervate the Argument, not more usually then truly, raised from Christ's prayer, joh. 17. viz. whom Christ included only in that his prayer (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 squinteyed hint; that when Christ saith, vers. 9 I pray not for the world, etc. 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 union, but the Father's keeping of the believer in faith and union with Christ, Let us, because we seek the harmony of one truth with another, yield it to him and others; that 'tis not Christ's scope all along that prayer, 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 Father's glory, as a fruit of his glorification, the gift of eternal life, to as many as God had given him; which eternal life gins in the knowledge of the true God, even in those Gentiles and Heathens who had worshipped the creature, in stead of the Creator; 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 prayeth 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, 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, implicitly, as for their perseverance more expressly.  
3. He prayeth 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 prayed 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 prayer; 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 Christ's 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 Christ's death be sufficiens remedium in se, a sufficient remedy in itself, 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 special intention holds up the distinction of sufficiency and efficacy; nay, he will have the remedy, 
o The. 78.  Plusquam sufficiens, more than sufficient for all, and so intended and prepared; but 
p The. 140, 141, 146, 147, 148.  the efficacy none, or as good as none at all; But as we find in Scripture, that Christ's will is the chief ingredient in his sufferings, and in a true sense, more than his act or passion, Psal. 40. 6, 7, 8. with Heb. 10. 9, 10. So we find 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 join them together, Joh. 5. 39, 40. cap. 10. 10. 1 Joh. 5. 11, 12.  
If general intention than cannot be found in Scripture, Testardus (with all of that opinion) will be to seek for general Redemption.  
Secondly, Such a general Covenant he holds forth, as agreeth 
2. Not a general Covenant.  not with the Scripture-tenour; how loud soever may be the sound, 'tis a jarring string, or instrument, when brought into God's choir 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 special rank or company, contradistinct to the seed of the serpent, Gen. 3. 15. Gal. 3. 16, 17. But 
q The. 54, 77, 112.  Testardus represents it, as made not only with Adam, but in Adam, with all mankind; with Noah, and in him with all mankind. 1. How doth it appear by Scripture, that the Covenant of grace was made so much, as with Adam's person? with Eve it was expressly; enmity being put between her and the Serpent; and therefore actual reconciliation between her and God, promised and obtained; but grant it, that as he had the conditional offer of the Mediator, then preached; so he had grace given him to accept it; 2. How made in Adam? who is no more a public 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 Christ's 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 expressed it of Adam) with all mankind; 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 believers every earthly benefit is an appendix to the promise of Christ (and so was that blessing to Noah 
r 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 Church's sake) yet what is this to prove the Covenant of universal Redemption, and that in spirituals, as far as Testardus carrieth it?  
2. The Scripture-Covenant of Grace is absolute, entire and unchangeable in all God's agreements and transactions with Christ, as a surety, to pay the debt, forfeiture and principal also. And as a public 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 son, 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 blood, Heb. 13. 20. Christ agreeth, Psal. 40. 7, 8. Lo I come, 
Joh. 17. 19  I delight to do thy will, Joh. 17. 19 For their sakes I sanctify myself, I address myself to ●uffer for them; and as it pleased the Father, that in him all fullness 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 fullness, grace for grace. Joh. 1. 16. This is the Father's 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, etc. Thus stands the sole and absolute agreement between God and Christ, but Testardus will have the Covenant of Grace 
s The. 102.  conditional, and 
t The. 112. Mox sinens, etc.  changeable, and that 
u The 93.  as made in Christ, with all men, or with Christ, for all men: although he yields an absolute agreement about the elect, yet the would have another agreement (and that between God and Christ) about the rest of mankind, Qui non sunt Christi oves, who are not the sheep of Christ, for whom 
x 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 world's behalf; which is as good, as none at all. I am sure the Scripture doth not thus disparage Christ his suretyship, but it makes him a complete righteous person, for whom Christ is a surety: As sure as Christ was his surety, and took the sinner's debt upon himself, so the sinner is, and must be accounted righteous, in his surety. And as much Testardus 
a The. 56.  somewhere seemingly affirmeth; according to that of the Apostle, 2 Cor. 5. ult. He hath made him to be sin for us, that we might be made the righteousness of God in him. But 
b The. 65.  in his sense of these words he first wresteth and stretcheth the meaning of the Apostle, and would have the sin of all the world imputed to Christ, as to a surety, and undertaker for every man, by reason of his Sacrifice propitiatory, and satisfaction of divine justice; And afterwards straimeth the meaning of that place, and applieth it only to 
c The. 194.  believers, who only have Christ's righteousness imputed to them; as if the Father and his Son had agreed, that Christ should have an universal imputation of sin, or the sins of all men charged upon him, to expiate and satisfy for; but only some men should have the particular, or special and sole imputation of his righteousness, which must needs make an Argument or Paralogism of quatuor termini, in the Apostles reason, For he hath made him, etc. taking the persons for whom he was made sin [us] in a larger sense of all mankind, and the persons who are made righteous [we] in a stricter, of believers and elect. But let God be true, and every man (in his own unbelieving sense) aliar.  
3. In the Scripture covenant of grace, as God's justice is satisfied on Christ's part, so nothing but mere mercy (without any revenging wrath,) falls to be the portion of them that are reconciled; and for whom a price is paid, that all their trespasses being forgiven, Col. 2. 13. they might have knowledge of their salvation thereby, Luk. 1. 77, 78. through the tender mercy of our God. But Testardus draught of the Covenant is such, as, that notwithstanding the death of Christ, and satisfaction for all, yet 
d The. 150.  justice and wrath, seizeth upon a world of sinners, in their just hardening to all eternity, and that 
e The. 280 & 294.  according to a decree of justice.  
4. The Scripture covenant of grace, is altogether of grace, hangs nothing upon works, Rom. 11. 6. nothing upon the will of the creature, Rom. 9 16. Testardus makes a mixture of grace and works, grace and will; and so confounds the Covenant of grace and of works together; even 
f The. 122.  there where he endeavoureth to distinguish them (and doth in part suggest some differences) for in the Covenant of works (he saith, truly) God gives no man (since the fall) ability to fulfil its condition. And in that general Covenant of grace (which he frameth) with all me, God gives but posse, si velint; ability, without a will; the will to receive and act, must come from the poor creature himself; and what is this? but the first Covenant of works, wherein Adam stood and fell; as himself 
g The. 125. Quod factum fuerat infoedere naturali ecundam ejus slatum. Ibid.  elsewhere 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 tenor 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 general Covenant, is nature, or the act of natural will, in its impotent and dead condition, whereas the condition of the Scripture-covenant of grace, is faith, and that not of ourselves; 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 special love, and mercy, and is backed by it, Rom. 11 29. as Testardus also 
h 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 general Covenant then (having no more support from any decree first or last, than had that of works) must be the same with it; and not to be styled a Covenant of Grace with all mankind; but the old Covenant of works held up by man's weak and wicked will, and by God's irresistible decree of justice.  
Thirdly, There being no such general Covenant, we find 
3. Not an universal call.  
i The 113.  no such universal call as Testardus writes of.  
For he 1. would have a call to Christ more general, then that of the word, viz. by the creatures, and by daily providence, natural sustentation, suspension of wrath, administration of the universe for man's good with lenity; patience, and long-suffering; the favour of Sunshine and showers of rain, the fruitfulness of the earth; otherwise accursed, and the indulgence of all earthly accommodations; This is, to Testardus, a calling, this is a Testimony of (saving) grace; And this he endeavours to prove, from Psal. 19 Act. 14 17. Cap. 17. 26, 27. Rom. 2. 4.  
To which we oppose Scripture and Reason.  
That Scripture 1 Cor. 1. 21. is clear, When by the wisdom 
Calling to Christ by the creatures opposed by Scripture. 1 Cor. 1. 21.  of this universe (all the wisdom of God displayed 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 foolishness to a carnal 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 mystery of God's love in Christ) and if you say, that is by accident, because men will not know his goodness; grant it, yet what may be known is manifest in them, and God hath showed it to them; It is manifest in all the creatures, and God hath showed 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 Mediator, God-man, or the mystery of Christ crucified, discernible 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 do more clearly hold out Christ, but providence, barely taken, and not as the fulfilling of a promise, though it holds forth something, and much of God, yet nothing of Christ, nor of God in Christ,  
Truth of reason doth further evince it: 
By Reason.   
1. That which is not aptum medium, a fit mean to discover Christ, or to hold forth the Gospel-proposition, that Christ died for sinners, can be no mean at all, appointed in the wisdom of God for such a purpose: In the vast fabric of the heavens and the earth, and daily bare occurrences of providence, there is not a proposition to make a syllogism 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 success at all, in any one man, to bring him to salvation, was never ordained of God (that I can find 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 universal call by the creatures providence, etc. is found by 
n Non est quod eis spem salutis a Christo partae adimere trepidemus. The 144.  Testardus own reading, observation and judgement, unsuccessful to every one that had it; for seeing the Heathen in all their most moral actions, were destitute of faith, and a sincere end, in what they did, he fears not to take from them all, the hope of salvation obtained by Christ. Strange! that Christ should die for all the Heathen, and God should call them all to salvation, and yet save none of them. If he saith, they sinned, not only in Adam, but actually, and that not only against the Covenant of nature, but grace aliquatenus: what? and no pardon for any of them, nor 
l The. 140.  any of them be Salutis in Christo compos, partaker of salvation in the Messiah. Let such a call be for ever called a dispensation of goodness and justice, not a discovery of grace and Christ, when it is not so; and let such as had but the creatures, and common providence to help them, be none of Gods called, but rejected and neglected, not comparatè, but absolutè.  
4. Habemus corfitentem reum, 
m Quos non solet vocatorum nomine ins●gnire Scriptura. The. 127.  Testardus himself, acknowledgeth in part, that the Scripture is not wont to style such by the name of called ones, but he is wont every where to style them so, and to term that a calling unto Christ, which the Scripture never so expressed, not can we find 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 showeth his handy work; the old workmanship, here is nothing spoken or intended of the new workmanship of God: of which, Ephes. 2. 10. Day unto 
Psal. 19 4.  day, vers. 2. uttereth speech; the continual succession of day and night, holds out something of God's goodness and providence, nothing of a Gospel-promise: if it did, then so many days, as there were before Adam fell, or was created, Christ was preached by those Orators, as well as since the fall; and all the time from Abraham to Christ, when the Gentiles had not the Covenant (by 
n The. 112.  Testardus confession) yet they had this call by the creatures, For there is no speech nor language, no place or people that ever lived, as not a day goeth over their heads, where and when their (the creatures) voice is not heard, vers. 3. But for the voice of the Gospel-mystery, if the Apostle may be believed, 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 find, that the Apostle makes but an allusion to the Psalmist, and that his scope is, not to prove this general call, among the Gentiles by the creatures; but an outward call among the Jews, by the word, 
o Ante verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audierunt, non subaudio Gentes, sed judaeos. Bez.  Have they [the Jews] not heard? Yes, the Gospel, by the Apostles preaching, like the Sun, hath cast his beams over the whole world: the Sun and the firmament do no more generally hold out something of the knowledge of God in all ages, than the Apostles in their age, by preaching, did familiarly and universally hold out much of the knowledge of Christ, and that to the Jews. which as St Paul had illustrated, and but illustrated, v. 18. from the Psalm, he presently proves it, and when he comes to the proof, he first gins 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 david's, to illustrate Gods teaching of Christ in the Scripture, and its ministry, 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 lessoned by both; that wherein they do eminently differ, and wherein Scripture-teaching excels the other, is the subject matter, end and effect of their lessons; the visible creatures give out notes and characters of a deity, the audible word give knowledge of God reconciled in Christ. The 
p Recreant corpus diei & noctis vicissitudines, sed verbum animam dicitur instaurare. Jun. l. 2. Parral 19  creatures show how good God is to the bodies of men; the Scriptures show us how gracious he is to the souls of men; The creatures, Sun and Moon, etc. speak the wisdom of the workman, the goodness of a Creator; the Scripture and its Interpreters, speak the love and wisdom of a Redeemer. The creatures in the common course of nature, left for men's conviction and 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hoc, ut sint inexcusabiles. Beza.  inexcusableness, who sin against the light of nature: The 
r Psal. 19 7.  Scriptures and their preaching, instituted of God to be sufficient, and sole means (through the Spirit) of men's conversion and salvation.  
Touching that place 
s Act. 14. 17. Pertinet hic locus ad providentiam Dei ex quâ create, gubernat & conservat omnia creata Eras. Sar.  Act. 14. 17. I can but wonder so learned a man should interpret it of a Gospel-calling, which is but a legall-naturall conviction, or that which might witness a God to a natural 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 sacrilege, vilify and annihilate themselves in that case, and hold out God, as Creator 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 witness; What is this to a calling of grace, or the knowledge of a Covenant of grace, founded upon Christ's death and satisfaction?  
No more is that, which he allegeth, Act. 17. 26, 27. and 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 blood all Nations, to that end they might seek a Redeemer before the fall? Or is Christ in the execution of God's decree of election, to be brought into our consideration before the fall? Yet the natural blood, out of which all Nations do spring, was given Adam before the fall; and the immortal spirit (which Adam had immediately from God, and all men in like manner since receive it from him the father or creator of spirits) was before the fall. The Apostles scope, is to raise up the superstitious Athenians (who forgot the Philosophy of their natural 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 immortal spirits, as he proves out of the Poet Aratus. But when he comes to preach an Article or two of the Gospel, he hath laid aside his quotation from Poets sure. See v. 30. & 31.  
As for that in Rom. 2. 4. which (saith Testardus) speaks de poenitentia salutari, of saving repentance, unto which men are called universally by the goodness of God in creation and 
Rom. 2. 4. The. 119, 162.  providence, wherein every man shareth more or less. Admit it, the goodness of God doth not lead any man to sin, 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 mind, that the Apostle meaneth it of saving repentance; but if he doth (as I rather incline to think so, because it is the most significant, and full word for repentance 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  used in the new Testament) how the goodness of God leads a sinner to it, is worthy our understanding? Verily not as an ordinance instituted of purpose, which I gather from Act. 17. 30. the times of mere goodness 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 goodness of God is an inducement to repentance; when once Christ is discovered in the Gospel (for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did not in any age of itself, reveal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that goodness and bounty of God, in providence, never revealed Christ, and that which revealeth not somewhat of him, of itself, and directly by some order from God calls 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, than God's common goodness (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 fastened upon them; but he hath offered Christ among a company of lost undone sinners (whereof I am one) and I have to this day carelessly refused him; And how have I taken the creatures? (not only meat and drink, but husband, wife, child, friends, wealth, successes of labours, etc.) with unclean hands, with an impure conscience, came they in never so lawfully before men, and with outward temporal right before God, yet while my mind and conscience is spiritually defiled through unbelief, all is unclean to me; But did I go 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 Sun shine upon good and bad, will give the shines of his favour, to one, to me, coming in to Christ; he that gives a reprieval to all for a time, by common patience, doth give to some, and will, if I believe the Gospel to me, give out a pardon, under seal, by special and singular grace, Why should I not believe? Why should I not repent? Thus, I say, occasionally, as a poor sinner meets first with the Gospel-tidings, he may and aught 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 God's ordinary or extraordinary bounty in the creature, as purchased by Christ, and his death, till he believeth; nor can he have any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or change of mind, which is an act and part of sanctification, till he hath faith, as 
u The. 211.  Testardus also, most rightly ranketh repentance in order after faith and justification; so as according to his judgement (that the Apostle in this place of Romans, intendeth the best and choicest repentance, and that repentance (not to be repent of) coming in after faith) the common goodness 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 not 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 general call by the creatures, extra verbum without the Word (as 
x The 121.  Testardus would have it) and that grounded upon a general Covenant; as the Covenant is grounded upon general redemption; and that upon a general intention; but the groundwork, and the superstructure already shaketh; we go on to weaken this frame a little more, I shall desire others that succeed, or shall assist in this work, may not leave a stone upon a stone,  

a The. 119. etc.  It is pleaded for this calling universally by the creatures, that it agreeth with the call by God's Word, and Spirit in seven particulars.  

Object. 1. As the call by the Word and Spirit depends upon the merit of Christ's most sufficient death, so the present well-being of the creature; for without that death of his, there had been no place for long-suffering and patience towards sinners (which appeareth from the punishment of devils, etc.) but the present world had been (upon Adam's sin) turned into a hell, in an instant.  
Ans. To what 
b Pag. 32, 33.  hath been answered before, I add,  
1. The world was made by Christ, and for him, Col. 1. 16. and as 'tis kept and upheld, Heb. 1. 3. by him, so for him, and his glorious ends, viz. to raise up the humane nature, first, into personal union, by assumption of it into the unity of himself the second person; and then, into mystical union, by redemption of all their persons from sin and wrath, whom God had chosen, and given him to redeem, Joh. 17. 2. Now that these may be redeemed, the Father and his work of Creation and Providence must go on; nor did sin destroy the being of the creature; the elect must have time to be and breathe; And as Sodom should have been spared for ten righteous men's sakes, so for the elects sake (as sometimes evil days are shortened) time is lengthened out; the Sun, and all things in its revolution, have nature's course; the reprobate have their being, preservation, allowance of earthly commons, etc.  
2. What necessity of this world's being turned into a hell, immediately upon the coming in of sin? If Christ had not merited for all, & c? Or what necessity of Christ's general satisfaction, that the elect might have this world to live and breathe in? His sole and single satisfaction for the elect, will purchase time, and all other needful creatures for them; and the world shall stand and continue for them; while God hath provided a hell in another place, for those that Christ hath not ransomed.  
3. What if God, willing to show his wrath, and the more to manifest his justice, after patience and bounty, endureth with much long-suffering, the vessels of wrath, fitted for destruction, and a world of them never called to salvation, so much as by an outward call?   

Obj. 2. But the Apostle takes away all scruple, and puts it quite out of doubt and question; when as Rom. 2. 1. with 4. charging and accusing the man endued only with the light of nature's relics, and of that most common mercy, he reasoneth thus; Despisest thou the riches of his goodness, etc.  
Answ. 1. We have answered before, the Apostle in that place comes to deal with 
c Pareus Willet Rolloc.  Jews as well as Gentiles, which appears, in that he speaks to man indefinitely 
d Non caret emphasi quod expressit hominis nomen, ut hominem Deo comparet. Cal.  compared with God, and cited to his Tribunal, whoever he be that judgeth, etc.  
2. The Apostle is to be understood, not of all the Gentiles he had spoken of Chap. 1. but of the Gentiles (as the Jews) of the present age wherein he wrote; for so he directeth his charge to the man now living; therefore thou art inexcusable, and as 
e Non dixit Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. deducebat, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. habens videlicet ejus quo haec scribebat temporis rationem. Bez. Ann.  Beza further noteth; he doth not say, it did lead, but it leadeth or doth lead, God hath other ends of his patience and goodness before, but now that God suffered thee, o Gentile, as well as Jew, to live to Gospel-times, thou hast such a motive to repentance as all thy Ancestors had not; and now that God hath spared thee, o Jew, thou hast a larger and stronger inducement, than thy predecessors, to come in to Christ, etc.  
3. Men living in the Apostles times, had improvements for more than the most common light of the old Heathen; by the Apostles ministry every where, and by their writings; together with the sacred Text of the old Testament dispersed where the preaching of the Gospel came; And the Jews had the advantage of former times, by the lightsome beams of wholesome Expositions of the writings of the Prophets, read and preached by the Apostles in their Synagogues; and this was a great part of the riches of God's goodness (I conceive) and patience, beyond the most common mercies afforded to the old Heathen, or to the Jew in the old Testament times; which did 
f Plus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ducit, i.e. manu ducit. Pareus.  lead these men (as you will lead a child most weak and tender) to a change of their minds and lives, if they would have followed their conduct.  
4. As they had means of more light, so they are, certainly, men who did improve nature-light and Gospel-light, better than others, whom the Apostle deals with; for all agree, he deals with those more civilised and restrained; with such as we call close hypocrites, not gross dissemblers, such who were, as Calvin brands them, Sanctuli, little Saints in their own opinion, comparing themselves with others; somewhat like the young man in the Gospel, Mar. 10. 17, 21. thinks Beza. Such, no question, who could see into the grossness of others open sins, and did censure them; but applauded, and flattered themselves, upon presumption of the light they had above others; and of God's patience extended more to them, then to others; quite perverting the end of all the cost, bestowed upon them, more than upon others which was to guide them to the Gospel-grace and salvation. All this showeth, that men living under Gospel-dispensations, are led by a divine providence to look after Gospel-repentance; but it proves not that, for which Testardus allegeth the Apostle, that the men of former ages, before the Gospel came among the Gentiles had some call to Christ and grace, agreeable to the common call, which now men have by the Word and Spirit.   

Obj. 3. What way soever God calleth, he calleth seriously, and deludeth not man.  
Ans. 1. This way of calling, and that to Christ by the creatures alone, without the Word, is not found to be a way of Gods calling men to Christ; every real act of God's goodness and patience, is not simply and properly in God's intention, a call to Christ; no more than God's legal command, Do this and live, is a direct call to life: God is real in such a command held out to Pharisees and self-justifiers, and yet consult with 
g The. 164.  Testardus, in his right judgement, and he will tell you, that God thereby doth not invite men to life, Per legem atque ex lege, by the Law, and out of the Laws earnings or labours.  
2. God deludeth no man in the acts of his providence, or reciting of the legal command; but our Universalists delude many men, while they preach Christ's death for all, and salvation but for some. The plain Countryman cannot tell how to understand that, and many other such distinctions.   

Obj 4. The acts of divine patience and providence, agree with the calling by God's Word and Spirit, in the main end, which is the salvation of all that are called, and as a means to that end, God would have them all come to the knowledge of the truth, which truth spoken of, 1 Tim. 2. 4. Testardus 
h The. 100L.  in this his reason compares with Rom. 1. 18. and 25. as if they were all one and the same veritas salutaris, or saving truth.  
Ans. 1. In the most general call by the creatures, Testardus himself saith, God's end and will for all men's salvation, is but aliquatenus, in some sort or respect 'tis his will and end, in some respect it is not: but in what respect it is, and is not, he cannot make out, agreeable to Gods will of saving his elect. Salvation is but one, God is one, Semper sibi constans, what his end is, he attaineth, and will never be put by his end.  
2. Who seethe not the artifices of this Author, or rather his inartificial jumbling and confounding of the truth, mentioned Rom. 1. 18, 25. with that in 1 Tim. 2. 4. The Apostle to the 
i Rom. 1. 18. Veritatem rectè vocat Paulus quicquid lucis ad Dei notitiam in homine relictum est: non ut hac duce in Dei gratiam redeant (hoc enim est unius Christi opus, qui solus vera lux est, via & veritas) sed ut suo ipsorum judicio sceloris convincantur, tum in Deum, tum in hominet. Beza. Annot. in Rom. 1. 18.  Romans meaning by truth there, the true notions and right apprehensions of the Deity in some common way; and to Timothy mentioning (according to his meaning) ver. 5. not only the Doctrine of one God, but 
k Non agitur de generali cognition, qu● est communis ●oti hominum ge●eri ex re●um creatarum inspectione. Sed de cogaitione quâ Patrem & Christ ●● agnoscentes, vitae aeternae su●● participes. Faius in 1 Tim. 2. 4.  of one Mediator: Now though it is God's end to bring men to salvation, by the knowledge of a Mediator, yet it was never his end to save men by the knowledge of one God, and by that knowledge alone; nor can Testardus (without impudence) call it (take it alone without the knowledge of one Mediator) a saving truth; our Saviour will teach him better language, This is life eternal to know thee to be the only true God, and Jesus Christ whom thou hast sent.  
3. It being clear, that the Apostle to Timothy, meaneth, as he expresseth it, the only saving truth of the Gospel, whereof Paul was a preacher, v. 7. in faith and verity; And yet this Gospel of Christ, not by Paul or others, preached to every singular man (for the calling by the Word, even by 
l The 124.  Testardus confession, is but to many) it clearly followeth, that when he saith, God will have all men to be saved, and to come to the knowledge of the truth▪ He is not to be understood 
m Cùm autem talis agnitio Dei non donetur omnibus, sed tantum nonnullis; apparet non 〈◊〉 versaliter, sed distributiuè esse lo●um hunc intelligendum, nempe de illis qui electi s●●t ad vitam aeternam. Faius in locum.  universaliter, sed distributiuè, not of the singulars of every rank of men, but of such ranks and sorts of men, where the Gospel cometh, out of which God willeth his chosen, high and low, rich and poor to be saved, by the acknowledgement of that one God, reconciled by the ransom of that one Mediator, for all them.   

Ob. 5. But (saith 
n The. 1●1.  Testardus further) God giveth in that general light, and way of providence to the Heathen, that which is common to the call of the Word and Spirit, viz. a posse illud praestare, an ability to obey their light, & salvari, and to be saved, if they will, or ●ow could they be left without excuse, had they not that power, et si maximè voluissent, though they were neverso willing?  
Ans. 1. The light they had, called them to obey that light, so fare as it would reach, and was intended; viz. to restrain them from sinning against it, and to own, and worship the true Deity.  
2. This light not obeyed, but sinned against, leaves them culpable and liable to condemnation, far from justification by works: If a Master shall leave a candle's end for his servants to do so much work by, as the light will reach to, and they, mean while, play by that little light, or put it out, are they not to be blamed?  
3. All that light shining in common benefits (without the Word) showeth no Christ, as Mediator, but the true Deity; It is no light to be saved by; and did that light give a posse allud prastare, a power to do that one thing, it gives no power to do another; here is a confounding of a posse praestare, and a posse salvari, a power to do more, then natural men do, which is granted, and a power to be saved, which is denied.  
4. That same et si maximè voluissent, although they were never so desirous, is but a flourish, supposing that which is not to be found left in nature, not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle in a regular way, nor given, by grace, to men destitute of the word of grace; or who have but the common call of the Word, as Testardus elsewhere 
o The. 50 & 125.  acknowledgeth; which supposition yet he might for argument sake, better fancy, then positively assert, that posse salvari, to be given, which is not given.  
Ob. 6 It is further 
p The 12●.  argued for the general call by the creatures and common providence, that the benefits thereof proceed a Dei bene placito, from the good pleasure of God, as well as the call by the Word and Spirit, and so may intent the same thing.  
Ans. 1. God freely giveth back to Adam's offspring many forfeited outward favours, but not to testify and preach thereby his most free favour in Christ to every son of Adam. Every free act of God's goodness is not presently, The grace of our Lord Jesus Christ: nor is it to be interpreted, as flowing from that most free favour or love of God in Christ: It is an excellent and sound note of judicious Calvin upon Rom. 2. 4. Non 
Rom. 2 4.  ●no Temper modo accipienda est ●a Dei benignitas; That same goodness of God is not to be conceived always after one and the same way, and he clears it thus, 
q Serv●● enim suos du● in●ul. genter tractat Dominus ac terrenis benedictionihus prosequitur, ●uam bene volentiam ejusmodi symbolis declarat, ac simul ●ssu● faci● ad quaerendam in se uno bo●orum omnium. Transgressores legis d●m ea●e● excipit indulgentia, sua b●●ig●itate vult quidem emo●●●e ipso●um cont●● iciam, non 〈◊〉 se 〈◊〉 propitium 〈◊〉 esse 〈◊〉. Calvin. in Rom. 2. 4.  While the Lord indulgently useth his own servants, and followeth them with earthly blessings, he declareth his good will towards them by pledges of that nature, and with all, doth train them up to seek the sum (or collection and confluence) of all good things in him alone. But while he entertaineth the transgressors of the law with the same indulgence, he would indeed mollify their stubbornness by that his goodness, and yet doth not, for the present, testify that be is propitious (or reconciled in Christ) to them. Thus fare Calvin.  
2. When God by his Word and Spirit calleth any of his own (which he ever doth in time, and after much patience and goodness of his misspent on their part) he makes use of the consideration of such his goodness to induce and move, and lets them know, all passages of providence were out of love to them; Gods long-suffering to them, is salvation, and God is not willing that any (of them, Beloved, 2 Pet. 3. 8, 9) should perish, but that all (of them, who as Beza 
Videatur Beza in 2 Pet. 3. 9  hath observed in two old copies, are v. 8. styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brethren) should come to repentance; and when such, and such only (for no other have the gift) are come to repentance, they know how to prise and esteem of the patience and goodness of God, as finding Gods beneplacitum, or good pleasure in Christ, revealed within the compass of such a time; but till that time, if you will believe the Preacher, Eccles. 9 1. by all that is before them, in the bare events of providence, no man knoweth either love or hatred.   

Obj 7. In this, lastly, the call by the creatures, and good providence of God agreeth, 
r Testard. The. 1●3.  saith our Antagonist, with the call by the Word and Spirit, that the grace given in it, destroyeth not nature, etc.  
Ans. 1. No marvel, when as it is but nature, or the common gifts and improvements of nature.  
2. If that be Grace, which doth not destroy nature, or the natural faculty, the devils have grace; for their natural faculties are not destroyed by sin, or by God's patience.  
3. The punishments of the damned, do not, shall not destroy their natural faculty, it will be an aggravation of torment to have wit and will, and discursive faculty, etc. about them; therefore a mere non destruction of nature, or natural powers in the soul is not grace, nor a call of, and unto the grace of God in Christ.  
This brings us to the fourth inconsistency of Testardus with Scripture, touching general grace; but before I can discover it, something I find, as a stronger string to his bow, than the call by the creatures; namely,   

Object. 8.  
The calling by the Word, which will surely evince Christ's death to be more general than we make it, 
t The. 88  for there is none so forlorn, and fare gone, whom a Minister of the Gospel may not call, and that seriously, unto repentance and salvation by faith in Christ, in this manner, Christ died for thee, be hath prepared life for thee in his death, Believe, Repent, and thou shalt be saved, etc. And again, 
v The 89.  there is none of whom justifying faith, is not required, both in our public Sermons, and private exhortations, therefore Christ must needs die for more at least, then for his sheep.  
A●s. 1. A●● poor sheep of Christ, what envying at your peculiar privilege, that more must needs be redeemed then you●! As if God's love and Christ's were not great and infinite enough in the redemption of a little flock; what straining? what yielding, and giving in? So that more than Christ's sheep may be but purchased, but, 1. This is not all and every ●ingular: 2. This is asserted but with an ira, and a saltem●, he so died, and he died at least, to procure life, etc. take these expressions in Testardus sense, and they are extenuating; but who taught him or any Minister to preach with such extenuations? I had thought the Gospel should be preached fully, with a tantùm dilexit, so, and so greatly God loved the world, etc. as himself hath it 
x The. 81.  elsewhere; And indeed there is as much in these words, tatenus and ita, he so died, and so fare, as to procure life, or prepare it, as I would desire; for s● to die, is as 
* Pag. 57  I have urged it before, to prepare efficacy, with sufficiency of grace: And the tenor of the Gospel is to offer and give power (where God pleaseth) of justifying faith, as to command faith for justification. But  
2. To enlarge this offer and call to any individuals, yea, and that absolutely, to every singular man in Testardus words, Christ died for thee, etc. Believe, is a preaching of his own, and makes his Argument to be no other than Pentitio principij, a begging of the Question; For as the Scripture speaks to the elect themselves, but conditionally, If thou believest thou shalt be saved, and tells him not, Christ died for any individual person before he believeth ●ho it is a presumption for any preacher of the Gospel, to say he knoweth not what, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express himself in absolute terms, Christ died for thee, for thee unbeliever, drunkard, adulterer, what 〈◊〉? Christ died for thee, a fine easy cradle it is to rock the 〈◊〉 asleep; but no: proper and right evangelical call out of his sins.  
3. It doth not follow, although the Word be preached never so warily, rightly and indefinitely, ●s in 1 Tim. 1. 15. Christ died for sinners, and all sinners, who 〈◊〉 of that proposition, are commanded to believe in Christ, who died for sinners; that therefore Christ died for all, and every of these, no more than it followeth, that all those are chosen of God from eternity, because they have an external call in time. God hath other ends of his outward calling of men by the Word; ●s our acute and exquisite Indagator veri●●ris, 
a Coronis ad Col Hag. Art. 1 de elect. c. 6.  Dr Any's, hath l●id them forth. 1. For the elects sake, whose eyes are opened, and hearts drawn by the Word, while, as the 〈◊〉 are bearing upon blind men, the same Word doth but outwardly beat upon then on elected, and after a manner inodiate them. 2. Because the non-elect converse in common with the elect in the world, and in public Assemblies. 3. That the elect and true believers might learn (by seeing others, who partake of the same outward call, yet left in sin) that their faith is not of themselves, or of humane strength, but of free grace, and divine peculiar power. 4. That the non-elected by such a call, may be rendered the more useful to humane societies, as to the Church in external services. 5. God would hereby manifest, b●th his own grace, and man's guilt: guilt, that he calls many but outwardly, grace, that he calls others effectually: which me thinks, should serve for abundant satisfaction to the minds of all elect ones, ●s for the rest, they will never be convinced of God's proceed, till Christ comes with ten thousands of his Saints, as St Judas from Enoch's prophecy, to execute judgement upon them all, and to convince all that ●●e ungodly of all their hard speeches, which they have spoken against him.  
The fourth inconsistency with Scripture followeth, 
4. Not universal grace.   
Our Author, to shore up his tenet of universal Redemption, or to grace the building, and make it seem very fair, doth varnish it ●ver with the doctrine of an universal Grace; which the Scripture knoweth not for Gospel. grace, viz. 
b The. ●5.  The Grace of universal satisfaction to justice; 
c The. 125, 155, ●6●, 277.  The Grace of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse; the ability given to all men, Et abundanter datum, and abundantly given to all under the Word, to be saved, if they would, etc. 
d The 143.  The Grace of outward kindnesses, life, food and raiment, etc. 
e The. 155.  The Grace of reason's light, and of natural powers.  
Ans. 1. The Scripture-grace of Christ's satisfaction to divine Justice, is, 1. But for some of mankind, Isa. 53. ult. Heb. 9 ult. He was offered to bear the sins of many. 2. That which obtaineth, or meriteth eternal Redemption, Heb 9 12. for all those, for whom he died. 3. Such a grace as is wrought out vice & loco, in the room and stead of the sinner, Rom. 5. 8. Christ died for us, that is, in our room and stead, as v. 7. to die for a righteous man, is to die in his stead, as when David said, Would God I had died FOR THEE, O Absolom my sin; the meaning is, In thy place and stead, that thou mightst have lived. 4. Such a satisfaction it is, as never leaveth them to revenging justice, or to be dealt with by God, in a Covenant of justice, and according to a decree of justice; for than were the satisfaction doubled, and twice paid by Christ the surety, and by the sinner, yet in debt, notwithstanding the sureties engagement, and payment; no such matter, They, for whom Christ was made a curse, are redeemed from the curse, Gal. 3. 13. The whole curse.  
Yet Testardus 
f The. 95.  will have Christ satisfy justice for all, and glorieth in it, Hic est universalitas quidem & communitas gentia in don● & morte Christi, here is indeed the universality and commonness of grace in the gift and death of Christ; and that 
g The. 119.  but for some temporary redemption; not with an intention of uniting them to Christ, as a surety, to apply what is eternal (for that 
h The. 192, 194.  he holds peculiar to the elect and true believer) but 
i The. 164.  leaveth all these non-elect in a state subjecting them to the curse, and to death, and to be dealt with 
k The 150.  according to justice, and 
l The. 194.  to a decree of justice, what Gospel grace is here?  
Answ, 2. Scripture-grace, or the grace of Jesus Christ, is the promise and gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle, actual willing, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse, a power or tendency that way, Deut. 30. 6. Ezek. 36. 26. Jer. 31▪ 33. Phillip 2 13. It is a restoring of that interior liberty from vicious habits, which Testardus 
m The. 50.  confesseth by the fall is taken away (being first put away) It is a new divine nature, which inseparably goeth along with the new Covenant; It is not, that men may believe in Christ, if they will, but that men are to believe, and shall believe in Christ for power and will, as Christ himself averred it, Joh. 6. 44, 45. And that men are to believe in Christ, not for a common gift only, or general grace, but by special and peculiar grace they are to believe, and shall believe in him for that which is special and peculiar. An habitual, actual, active, overcoming grace it is, given from Gods own freewill, drawing man's slavish will, and determining it to a free acceptance and entertainment of what is fully purchased and promised; And finally, it is that grace which works the condition of the Covenant, as well as promiseth it, as by the Scriptures  is most evident. But Testardus his universal powers and abilities, gifts and light, which he would have 
n The. 277.  Grace, fit grace, and in itself sufficient, given to the non-elect, yet do not take away the moral impotency of the will from any of them: And that grace (so magnified by him) which is 
o The. 155.  abundantly given to men under the Word (together with the Heathens common benefits, and light of reason) 
p The. 125.  leaveth the whole success to ma●s arbitrement, or to the determination of the natural man's freewill: which what is it but the grace of the first Covenant of works? wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse, a power to will, was given, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle: the will to use that power at the instant of temptation, was not given; What is it but the substance of the natural faculty and an old relic of nature a little improved? not any renewing o●●e●ewed quality in that fa●●●ty: And he that shall compare 
q The. 155, 162 with 166, 125.  some of his Theses will easily s●e our Author makes no specifical difference between Adam's state before the fall; and his, or any son of Adam's state under this general grace after the f●ll: ●or there was facultas, a faculty, ability, leave, power, what you will, but facultatis ●●us, the use of that faculty and ability was wanting, when there was most need of it; and so here. And what if mwn in the state of sin have 
r The. 279.  a power to omit more evil, and do more good for the outward matter of the duty, than they omit or act? this is not a posse salvari, a power to be saved, unless in the way of works, which Testardus 
s Nemini dat posse foederis ●ujus (legalis, sc.) conditionem implere. The. 122.  himself denieth, that God gives to any: But, by his leave, though he gives not ●otum posse, the whole power, if he gives the ●● posse any part or piece of it, as it is clear he doth, Rom. 2. 14, 15. should he give it with an intention to save them thereby, this were to save them in a way of works. But I have disproved a general intention of saving, by Christ's death, or of his dying intentionally for all; and no m●n, not Te●tardus I think, will say, if God had ●o intention to save all by Christ, that ●e hath any intention to save ●ll, or any without Christ, or by a few works without him, or by Christ and works together. What then m●st be the result? Why, this: 1. That God freely giving back some remnants and pieces of old created abilities to the greatest part of mankind (as well as to others) deals with ●he●▪ according to works and justice, who do hold up their works and will, ●● indenting with God thereby ● God will be just with them; and 
t M. Price of Li●●●.  go along (as I learned from the lips of a precious Minister, and experienced Saint) wi●● every carnal man, so fare as he will go with him. 2. Although God gave to many carnal men in the Jewish Church, or 〈◊〉 giveth to such, living in Christian Churches, that which we call common grace, this is not universal, nor so to be called; nor do Orthodox teachers ever mean by common grace, that 〈…〉 & mort● Christ●, which Testardus erreth up; But they express themselves ●● proper and plain terms; Si 〈…〉 ●ppellatur, illam communem appellaren●, tum certè diceretur quod maximè ad rem faceret, as 
q Bez An. in 1 Tim. 2. 4.  Beza saith of universal calling; So I, of universal grace; if in stead of that which is falsely termed universal grace, they would term it common grace, than would they surely speak more to the purpose, that is, to the purpose of works; or, of setting forth the works and will of the creature, what it can do without effectual grace; what? 
* Joh. 15. 5.  just nothing. Either the power of believing, as 
r Beza ibid.  Beza reasoneth (and so Testardus his posse salvari) is of nature, or of mere grace; If of nature, not regenerated, thou art a plain Pelagian; If but partly of grace, partly of nature, pass over to the tents of Popish half-Pelagians; thou art one of them. 3. When men receive, besides the light of nature, the light of the Scripture, and of the true Scripture-Christ and Saviour, yet if the determination be left to their will, (as I grant it is to the most in justice) this cannot be an effect of God's counsel and will, which goeth along with the death of Christ, or a gracious effect of his death, or a piece of his purchase: for Christ did not purchase by his death, that God should deal with any man (much less with most men) according to their works and will; then had he been a Mediator of two contra-distinct Covenants; and should undertake to save them more ways than one. 4. All that God giveth short of effectual grace, is neither in Scripture, nor agreeably to Scripture, can be called posse salvari, a power or ability to be saved; Christ 
s Luk. 13. 24.  expressly saith to the contrary, Many shall seek to enter in, and shall not be able: Nor was that, which is but common grace, given with an intention to save any, but for other ends: As  
1. For trial, as all the grace of Creation was given (with the prohibition of eating the fruit of such a tree) for experiment and trial. Carnal men have some remnants of Creation-grace to try, and give out experiments, what they would do, if they had the whole abilities of Creation, with the Covenant of Creation, and no more, but what Adam had; had they all as much as Adam, they would transgress like Adam, Hos. 6. 7. Yea, let a Covenant of Redemption and grace be revealed, as it was to the men and Church of Israel, and all improvements be given them in a general way of external administration, as to them, and more clearly to others now in the new Testament, then to the Jews, yet they will transgress like Adam, and will not hold to a Covenant, where it is left to their will, to keep it or break it. This hath been the the issue of the trial, from the fall of our first parents, until this present moment; and will be no other to the end of the world. All improvements of that which men call general Grace, hath brought in, doth and will bring in but general ruins. The most able gifted-graced (in this sense) and as one saith, The most able freewill men among the Jews (who were a zealous Nation improved with all outward helps and advantages for that time) were the most able sinners, which was chief seen in their killing the Lord of life.  
2. To discover to Gods elect, upon the issue of such a trial, The necessity (as 
n Fr Rouse Esq. His great oracle.  that learned and pious Interpreter of the Scripture-oracle showeth) of a stable seed of actuating and confirming grace, ever nourished, supplied, and supported by union with the Deity: And to make them groan from under the common ruins, and cry out, Lord save us by thy special effectual grace, or we all perish, with freewill general grace. For except God's freewill do save some, man's freewill will lose all. And if God had not by effectual grace left a remnant, we had been like to Sodom and Gomorrah by freewill and general grace.  
3. To leave, all men without excuse who have so much, and abuse what they have; and them most inexcusable who have greatest improvements, who hear there is effectual grace to be given, and yet 
r Heb. 2. 3.  neglect so great salvation, a salvation which had so great a Preacher, the Lord Jesus Christ (with his train of Apostles and Gospel-Ministers) so great a purchase and pardon by the blood of God, Act. 20. 28. So great and precious promises to hold it forth, 2 Pet. 1. 4. So great power to apply it, as that whereby Christ was raised from the dead, Ephes. 1. 19 So great privileges, as union with Christ, Joh. 15. 5. Adoption, joh. 1. 12, etc. So great evidences, and witnesses, as gifts, miracles and Apostles, witnesses, Heb. 2. 3, 4. God himself bearing witness to them, and to the salvation from heaven; and the Spirit bearing witness in the heart, Rom. 8. 15. Yet men neglecting this great salvation, under the greatest improvements given, and offered to them, being left to their own wills, and freewill with common grace, will but make work for justice, and the more justify divine justice, as the oracle tells us. So that if things may be, and use to be denominated from the predominant part; Testardus his universal Covenant, must no longer be called a Covenant of grace, but a Covenant of freewill; and his universal calling, no longer be phrased, Testimonium gratiae, a testimony of grace, but a trial of freewill, and a calling up of the powers of man's will, etc. And his universal grace no longer termed so, but universal-free-will, or universal-bondage, and impotency of nature, wherein all the non-elect are justly left: and all this according to an intention of God to deal with them according to works, and will of their own, which primarily, was to continue life, Rom. 7. 10. but properly and truly was not to save out of death, Adam, or his posterity fallen in him, and with him.  
I have fare beyond my first thoughts expatiated upon 
2. Testardus self-inconsistencies.  Testardus his Inconsistencies with Scripture: I shall confine myself within the more narrow compass, in the discovery of some Inconsistencies with himself, as well as with Scripture.  
1. By all his Arguments he endeavours to maintain an universal Redemption, yet 
s The. 96, 265.  in some place he calls it potiùs exemptio, rather an exemption; which is either more than a Redemption or less: If more, then universal Redemption, was more than to procure a faculty or natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse, with its best improvements, leaving men to his own velle, or turn of will (which is 
t The. 252.  all he affirmeth in that case) even a freedom from the vicious habit, and moral impotency of the will (which is that 
u The 157, 158 etc.  he decayeth) And again, it was more, then to procure the acts of patience, and common mercies, or external offers of grace, etc. If it be less, as 
x The. 265.  he seemeth to mince and extenuate it, with a seu potiùs, or rather (and I rather conclude it to be his meaning) what is this but a retractation of that which he would so stiffly assert, and a yielding it to be, as I have termed it before, a reprieval, not grounded upon a necessary satisfaction of Christ to God's justice for all, but for other ends, and upon other grounds? For in very deed, properly and truly in Scripture phrase (as himself noteth elsewhere 
a The. 86. ) Christ is not said to redeem any but by his death, nor doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify to redeem or free any other way, but by price. Now when he phraseth his universal Redemption rather by exemption or privilege, I conceive he yields it, to be some other way, then by price, and short of such a price, as the precious blood of Christ: And if there was no price paid for all and every singular, there is no universal satisfaction and atonement. In this instance then, we find Testardus more to agree with the truth, then with himself.  
2. He 
b The. 45, 158.  saith, and that truly, sin destroyed not natural faculties, and yet these vires Physicae those natural powers (which he explains himself 
c The 155. , to be potestas, and facultas salutis) Christ died to purchase, for so 
d The 97.  he saith, God is the Saviour of all, Respectu prioris Redemptionis, qua facultatem tantùm salutis miseris peccatoribus facit, in respect of that universal Redemption, whereby he grants to poor sinners a faculty only of salvation; that is, the natural faculty and power of understanding, (which, with the essential liberty of the will, distinguisheth a man from a beast, and a stock or stone) so it seemeth Christ died to purchase that which sin destroyed not, and God restoreth that which was not lost; or rather Testardus ●●avels in this Argument to stifle his own conceptions.  
3. No man 
e The 53  could justly charge God of injustice, if he should have adjudged all men of years to eternal death for 
f The. 144.  Adam's first transgression: And yet he will not have that first find, nor the actual sins of the Heathen against nature without their sinning (as he supposeth) also, in some sort, against a Covenant of grace, to be the cause of their eternal condemnation and punishment; and his reason is,  justitiae divinae in iis puniendis habeatur ratio, that regard may be had (in our thoughts) to divine justice, in their punishment. Is not this interfeering with the former clause and Thesis? As if unless the Heathen had sinned, some way, against a Covenant of grace, God's justice might be called in question; when he had granted before, that God had been most just, to have thrown all men into hell for the first sin. And the like self-contradiction he hath about children, 
g The. 53.  who dares challenge God for injustice, if he should stifle and sting with eternal death, the offspring of sinful parents for Adam's sin, in ipso vita limine, at their first stepping into this world? And yet 
h The. 145.  he thinks it difficult to define what became of the Heathens children, nor doth it appear (to him) how they are to be punished with the eternal torments of hell, when as (The. 53.) he had made it evident by a similitude of the Serpent's eggs, or young ones, which if poor man may crush beri●es, for their in bred propensity and poison, why may not the Creator, and Lord of heaven and earth do the like to Infants, by nature prone to sin against him, before they put it forth in act?  
4. 
i The. 113.  Sustentation of nature, suspension of divine vengeance, etc. are fruits and testimonies (as he thinks) of a Covenant of grace, and that with all men. And yet 
k The. 18.  elsewhere he doubts not, but God the Creator and Preserver of Nature instained Adam and his faculties, hi● sight, hearing, mind, will, appetite, hand, and teeth also, in the very act of his sinning; and as a fundamental proof thereof he ●i●eth that in Act. 17. 28. In him we live, move, ●●e, which (to serve his purpose at another time) he 
l The. 162.  expounds of God as a Redeemer. God can, and did (saith Testurdus) as preserver of nature, sustain Adam, in to actu q●o peccavit, in that act wherein he sinned; and why may he not sustain his posterity (say I) in and under the guilt of that sin, and in the actual fruits of that sin, as Creator and Preserver of nature? (suspending some of his own acts of highest justice for a time) And yet that sustentation be no more a fruit of redemption than adam's was in the first act of sinning. And so, Gods being the Saviour of all men, 1 Tim. 4. 10. (which Testardus 
m The. 97.  applieth to redemption) be no more than what is in Job 7. 20. O thou preserver of men, and what we have in Psal. 36. 6. O Lord thou preservest man and beast; A common act of providence.  
5. Christ offered himself (he 
n The. 55.  saith) pro peccatis mundi, for the sins of the world, and quotes that in 1 Joh. 2. 2. for it; whence, elsewhere, 
o The. 87.  he infers that Christ died pro omnibus & singulis, for all, and every one; and yet 
p The. 194.  declaring and laying forth the peculiar benefit of Justification, he dare not affirm it, as belonging to any other, but to the elect, believers, and the sheep of Christ, who are united to Christ their surety, and professedly saith, Haec duo conjungit Apostolus, The Apostle, 1 Cor. 1. 30. joineth these two together, union and justification. Now how can that cohere with his doctrine of separating the imputation of sin, from the imputation of righteousness? All men's sins are imputed to Christ; and yet Christ's righteousness (first or last) is imputed but to some. Either he must let go the Doctrine of singular and sole imputation of Christ's righteousness to the elect (which is a glorious truth to be adhered unto for ever) or he must desert the opinion of universal imputation of the sins of the non elect unto Christ, which is an error worthy to be exploded, and abandoned for ever.  
6. Man, however a sinner 
q The. 45.  hath reliquias qu●s●am primige●ia lucia, some common notions of God, naturally Imprinted in the heart, etc. and hath withal, extrinsecally, a light set before him (and added to that imbred quality of his mind) viz. Arguments of the Godhead, his power and goodness easily to beperceived in the Creation and administration of the world; for proof whereof he quotes, Rom. 1. 19, 20. Act. 17. 26, 27. And 
r Eaten●s tantum, &c The. 141.  the utmost power exerted, or put forth by this natural light, he holds according to Scripture, Rom. 2. 14, 15. Rom. 1. 21. that having the work or effect of the Law written in their hearts, the Heathenish Gentiles did many things according to that Law, as to acknowledge God in part, to be powerful, good, etc. to worship him after their manner, follow the shadow of virtue, feel their consciences excusing, and accusing, etc. Thus fare we have a fair pail of milk, but doth he not spill it within a Thesis or two, 
s Clarum est, gratiam Christi ipsius sub Evangelij quibusdam velut rudimentis illis aliqu●tenùs oblatam. The 143.  Where he calls these Relics of nature's light, as it were certain rudiments of the Gospel, offering and holding forth to blind Heathen, The grace of jesus Christ. Is not this a clashing with what he had said before, of the whole power of nature? Is it not a disparagement to the grace of Christ? who (it seems by this passage) gins with Adam's leave. We read of Scripture rudiments (the ceremonies, Gods positive institutions) yet these are but beggarly in the point of justification, Gal. 4. 7. And natures-reliques are as beggarly in the work of faith and sanctification, but in the office of revelation, and manifestation of Christ for righteousness and life, much more beggarly. Now if you will believe Testardus in this place, where he saith, Christ was presented and tendered to the Heathen by those most beggarly rudiments of nature, and that every testimony of mercy in a way of providence, is the grace of Christ (where he speaks unsoundly) you must not believe him in another place, 
t The. 235.  that faith depends not upon humane reason, and that the light whereby the natural faculties are called upon and acted, is divine and supernatural, and of the holy Ghost, where he writes most sound, and speaks the words of God faithfully; and what then is the chaff to the wheat? But if you will take his word there, where 
u The. 50. Spei ●eati in posterum statu● nulla argumenta super sunt in residuo lumine. Ibid.  he speaks truly again, That there are no Arguments of the hope of a blessed state, left in the remains of naturall-light; and more of this, Thes. 52. And 
x The. 111.  that the revelation and opening of mercy by Christ, aught to be a light, by order of divine wisdom, whereby poor sinners lying in darkness, terror and death, may be raised up and brought home to Christ the Mediator, pro ratione revelationis, and 
a The. 227.  that this light whereby sinners are raised up and renewed, is not lux aliqua physica, any natural light; than you must not believe him where 
b The. 126.  he saith, that God left no man living (among the Heathen) altogether destitute of all help of salvation, or without some calling to Christ and grace, by the light shining in the creatures and common merries; and 
c The 280.  that quivis vocatus, every single man, as he meaneth, had apt and sufficient means to win him to faith, etc.  
7. He saith 
d The. 125. , all the grace given to the non-elect, leaveth the success to their freewill, which if you take for a truth you must reject that for an error, 
e The. 277.  That they have grace apt and sufficient to be saved; for though they have not effectual grace, without which he confesseth none can be saved; yet he thinketh, it followeth not from thence, that he, who being destitute thereof is hardened, and doth perish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non recepisse, ut posset salvari, had not simply received that which might have saved him: And what is it Testardus, by your own confession, he had received? not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle ipsum, not the moral change of the will, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posse si velit, the power, if he would; and what power? not Ethicam potentiam, but some (imaginary) grace, apt and in itself sufficient, whereby the Physica impotentia, or natural impotency, and 
f The. 166.  excusable impotency is cured. But what is that natural impotency? Testardus 
* The. 157.  placeth it in three things, 1. The want of a natural faculty of understanding; to which we answered before from this Author himself, that sin never destroyed the being of it. 2. Want of an apprehensible object; This object (after the fall) if saving, is Christ, and we have proved the Heathen wanted; he was not proposed to them; they had indeed the shadow of virtue, as 
g The. 141.  Testardus expresseth it; but no shadows of Christ, in the shadows of the Sun, nor in the Sun itself, in the firmament, or any other creature, nor what by positive institution for a time were in Moses Ceremonies among the Jews. 3. The want of light to illustrate and set forth to view this object, Christ; and that is by the preaching of the Word; the Law accidentally, properly the Gospel and promise, Quae multò distinctior est, & intelligibilior, quàm vox Coelorum, which is a much more distinct and intelligible voice, then that of the heavens, Testardus acknowledgeth, yèa, say I, the only distinct language of Heaven, and that means whereby we savingly understand Christ. And if Testardus would once sibi constare, be his own man, he must say so too; for if the natural understanding wanteth the object Christ, and the means apt and fit to set him forth, is it not, as he saith 
h The. 157.  Impotentia sine culpa, sine crimine, poenae non obnoxia? An impotency without blame, without crime, not liable to punishment in this respect? I ask then, What needs a cure? or what is that cure he speaks of 
* The. 166, 2●7.  every where? which is not by any spiritual, or moral change of qualities in the minds and wills of the non-elect; but a saving of the natural faculties, harmless, as it were; Is this the result of all? and shall any pious or learned man call this apt, and in itself sufficient grace? A sufficiency without a sufficiency rather, let it be styled.  
8. Once more, and more briefly, 
i The. 43.  In the description of man's natural state, he speaks home, that man is dead in sin, and under the chiefest a version from the chiefest good, and neither lives to God, nor can quicken himself, nor can do any of those things which belong to a life in God; here he agrees with the truth, but 
k The. 277.  afterwards falls out with this truth and himself; when to exemplify how every man, hardened and perishing, had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut posset salvari, simply that which might have saved him; he instanceth only in this, that he might do more good, than he doth, and he might omit, more evil than he omitteth; But what is all that good he might do, or evil he might omit by the power and principle of nature, to his life unto God, and in God, through Jesus Christ? And what is all a man's doing, or not doing to salvation, without knowledge of, and faith in jesus Christ?  
More such Inconsistencies may be observed in this Author with himself, that while he undertakes to make truth and error friends, we cannot make him friends with himself. Were it not a fairer reconciliation, to conclude with the Apostle, Rom. 11. 6. If by grace, then is it no more of works, otherwise grace is no more grace. But if it be of works, then is it no more grace, otherwise work is no more work. If God would save the non-elect by grace, than would he not leave it to their works, nor should Testardus call it, saving grace, if God leaveth it, as in truth he doth, to their wills. But if it be peculiar to the elect to be saved by grace, the grace of redemption and sanctification, according to the grace of election, then cannot any other, Etiamsi maxiurè vellent, although they did most earnestly will and desire it (as the Jews, Papists, and all mere natural men do) be saved another way, by works alone, or mixed and joined with Christ and faith; which yet because men do so earnestly will and desire, God in justice leaveth them to their own thoughts, wills and ways.  
To close up all, I find in this controversy of universal Redemption, it is a more easy work to reconcile Testardus with Arminius, then with himself, or the truth. For although Testardus is not so gross and large, in the stating of the question, how Christ died for all, as I noted at 
* Pag. 53.  first, yet in his demonstrations he goeth rather further, than I find Arminius doth, as touching the matters of this life; 
l Armin Desp. prin The. 4●. ●. 8  Arminius reckons the Word and Spirit for the proper appointed means of faith and salvation, 
m Testard The 16●, ●●●, 277, 281, ●●5.  Testardus every where assigneth the good things of this life, as means apt and in themselves sufficient; where the Word and Spirit are not afforded. Arminius with the ●ona, the good things of this life put● in the mala, the afflictions and corrections of God's hand (the benefit whereof is purchased for the elect, is the use and benefit of life and health, etc.) But Testardus reckons the good things temporal to be testimonies of Christ and grace, by themselves; which I do not find Arminius to aver, no more then of the mala, or evil events of providence by themselves, but as they are elevated and sanctified beyond their proper element and sphere, so they both shall work together, with the proper means of salvation, for good, to those that love God, and are loved of him, and called according to his purpose, Rom. 8. 28.  
But in these three particulars (above others) I find Testardus and Arminius mainly to conspire and jump into one mind.  
1. That Christ did intentionally die for every singular, make satisfaction to justice for all.  
2. They do both exceedingly set up, and magnify nature and natural parts, which will never do the reprobate any good (for they are fleshed enough in self-conceits of will and wisdom, from their own hearts) but it hath and will do hurt unto, and among the elect of God, for a time; to lose their waking thoughts and admirations of freegrace, and to fall into a dream of freewill, as if that were the umpire of grace; and of a strange liberty (unknown to a right-principled Christian) as if because God leaves the non-elect, in justice, to their own wills, therefore God's children, dealt with in rich mercy, should have their wills and swinge also; whence many are ready to turn the Doctrine of Grace (especially of such grace, and such a Doctrine) into wantonness. Not to speak of that which is so obvious, trite and common, yet true; their putting of titles upon nature, as calling it grace, and a testimony of grace, do savour strongly 
n Naturam gratiae titule ornare, aut velo ejus palltare Pela gianum est Act. synod. Dord. par. ● p. 178.  of old Pelagianism: This is a wonder to me, how Testardus could style his book, A Synopsis de Natura & Gratia, when as all along the book he confounds the one with the other; but my wonder ceaseth when as I consider the title must be, in his sense inconsistent, as well as the contents of the book.  
3. They place the decree of Christ's death, in order of nature before the decree of election; as perceiving, that if redemption by Christ's death, be brought in, as ● fruit of election, then as election i● but of some, out of the whole lump of mankind, ●o redemption must be affirmed to be, but of those some, or that certain number, whom God had elected; only with some difference; Arminius frames a predestination of believers: Testardus foundeth election upon Christ, not as yet received by faith, but as given and destinated of God for faith; Arminius giveth that to the will of man in believing, which Testardus gives to the efficacy of grace, beyond a moral suasion, and hangs not the faith of Gods elect upon the contingency of the will, nor doth he make faith an antecedent condition of election, as Arminius. But he is (me thinks) as wide in another notion, as Arminius in the former; That Christ being first decreed to be given, as a common victima or sacrifice propitiatory, he represents God's thoughts, as waiting (not for time, but order) on the court●sie of the rest of the world; 
o The. 80.  Ac tandem, cum pravideret Deus, etc. and at length, or then next in order, when God forseeth all will not receive his Son, prepared and offered for all, then, and not before (in Testardus thoughts) comes out God's purpose of saving some, and that from an absolute choice of them, to faith, and the fruits of it, infallibly, necessarily, etc. Absolute 
p The 87.  because not out of fore-seen faith, etc. as Arminius, but not so absolute, as to be the foundation of our Redemption, for Christ; and that, 
q The 288. with 282.  as the immaculate Lambs, satisfying justice, is the foundation of our election, and not only of election, but of the whole gracious predestination, as he calleth it, and so he makes Christ a foundation of so much of God's predestination, as, in the common Covenant, call, and grace (which we have discovered to be inconsistent with Scripture) belongs to reprobates: Here are new notions that may please some men's fancies, but they are very cloudy to me, while I apprehend they cloud and eclipse the glory of election; which although 
r The. 286.  he saith, it is purae & particularis misericordia; belongs to mere and special mercy; yet the notion of the Scripture goes higher; for as it excludes faith from being either cause or condition of election; and brings it in as the effect thereof, Act. 13. 38. So it assigns not Christ, as the fundamental cause of election, when we speak or read of him, as a Redeemer offering up himself a Sacrifice, but as that gift of God, Joh. 4. 10. sent as God's great lovetoken, for manifestation of his mercy, and love to those, who are the chosen people of God, Math. 1. 21. and the children of God's election, whom he should by his death gather together, Joh. 11. 52. And when the Scripture saith, We are chosen in him, Ephes. 1. 4. It is neither to be understood with Arminius, That he chose us as fore-seen believers on him, nor with Testardus, as redeemed first to God by Christ his sacrifice, and upon foresight of what all the world (the elect as others) would do, left to themselves, reject Christ; and of what himself would do for some (for this is to build election upon works, though they be Christ's works partly for us) partly in us) But as blessed Baines upon that place, in him as a Head; The grace of election beginneth first with Christ our head, and descendeth to us in him; And Christ being primarily chosen as an head of men (and Angels too) then such men, as are chosen in him, being fallen as others (when as none of the elect Angels fell with the rest) by force of that former choice of a head, to the end appointed, The glory of freegrace, he is secondarily chosen upon the coming in of sin, unto the means of bringing many sons unto glory, viz. his death; and as these sons and heirs of glory were chosen in Christ to that end, without a first consideration of the fall: So upon a second consideration (as we may so speak) of their fall, they are chosen in Christ to the means, viz. Vocation, Justification, etc.  
I shall add as a Corollary a few Arguments for the due order of election before redemption, and for the sole redemption of the elect, as a fruit of their election.   

That the decree of election, is in order of nature before the decree of redemption.  
1. The Father hath the first right, as he is first in order of subsistence; The Son hath it given him from the Father, Joh. 17. 6. Thine they were, in the first purpose and choice, and thou gavest them me, to own as mine, and being lost (not fallen out of election, but into a state of non-communion) to redeem, and bring to God.  
2. Election is first to glory, and election to glory is before the fall; and therefore before redemption, which comes in after sin, as a means to b●ing to glory, by such grace; to the praise of the glory of Gods most free grace, Eph. 1. 4, 5 6.  
3. Creation was for Christ, Col. 1. 16. and therefore Christ first thought upon as a head, of elect Angels and men; and as he is before all created things, in the counsel of God; all things are made for his glorious ends, upon his elect, had there been no fall; but for the further manifestation of God's love, the fall is permitted and ordered to bring in, not only God-incarnate, but God crucified.  
3. Love is in order before mercy, Eph. 2. 4. The decree of election is an act of mere love: That of redemption an act of pure mercy, and consequential upon love in the decree; And in the execution, all the tender mercies of redemption, are fruits of that love which gave being to election, as election gives a Redeemer and redemption.   

2. That Redemption by Christ's death, is solely and only of, and for the elect, as a fruit of their election.  
1. Christ died for them, and them only, whom he represented, whose names were in the bond of agreement, or in the Covenant of his Suretyship, and that were virtually in him upon the cross. Some were virtually in him upon the cross, for he was there as a public person; all were not virtually in him, but such as are in due time spiritually and powerfully united to him; if any more but they, than Christ's death and cross loseth some of its virtue, & Christ's power is less than adam's (for as all sinned in Adam, the imputation of his sin is put upon all their persons, whom he represented) Now not any but true believers, and the elect seed are in time spiritually and powerfully united to Christ (even by Testardus doctrine 
* The 192, 194. ) nor do any but such partake of Christ's satisfactory righteousness, by spiritual propagation, or union and bond of the Spirit and faith, as they that are in Adam by natural propagation, and bond of nature, are partakers of his condemning guilt (which Testardus proveth, from Rom. 5. 16, etc. as we use to prove it) By proportion of the first and second Adam, virtual and actual union and imputation go together. Now who will say Christ represented more than the elect, & c?  
3. If Christ died for more than the elect, more than the elect must believe in him, as an effectual Saviour, or he must be believed on, as an ineffectual Saviour by some or other; Now not Testardus, nor any such Vniversalist will say, that his death is, or was ever intended to be savingly efficacious to all (only such a gross Atheist or distracted brain, as he that put out 
* A pamphlet sentenced before, p. 30. as unworthy of any light, but the light fire  Divine Light.) And that which is not nor was intended, is not to be believed. Nor will, or dare any bid men believe in Christ for half, or half a quarter of salvation, who are in their found minds. But believe (we say) in Christ for all or nothing, when we take the Scripture-scope along with our preaching.  
3. Christ died for those, and those only, who shall find their election by believing in his death; none can find their 
Act. 13. 38.  election, who first had it not in God's counsel. That representation therefore of Christ's death, which Testardus makes in some respects, common to more than Gods elect, doth weaken the hands and hearts of true believers, shake the faith of Gods elect, and obscure God's election, as well as the reasonings of Sam. Oates; and I hope (with Gods elect at last) the doctrine of the one will be received for Orthodox, no more than the other, but both be rejected as Heterodox.  
Let those who preach, hear, writ, read of Christ's death and Redemption, believe in him for all actual union and effieacy of communion, and the assurance of their election thereby, as the cause is known and assured by the effect, and you shall find the Treasure and the Pearl, for which the Christian man, and merchant, sold all he had, and bought it.  
As it followeth in the Parables.    

CHRIST, THE Gospel-Treasure AND PEARL.  MATH. 13. 44, 45. 
●●ain, The Kingdom of heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.  
●gain, The Kingdom of heaven is like unto a Merchant man seeking goodly pearls: etc.  
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 doctrinal part, is to teach and set forth the worth and excellency of Christ and Grace, and the Gospel of Grace, with a Christians affectionateness strongly carried out to him, and it; And for the Use, 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 punctual 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 ways.  
First, of a Treasure hid and found, and hid again, rejoiced in, and purchased by him that found it, with all that he had.  
Secondly, Of a Pearl, found by a Merchant man, etc.  
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, etc. that is, there is that worth in it, and that transaction and management of affairs about it, as if a man should find a treasure in a field, or seeking many pearls, he should find one of great price, and having found this Treasure, this Pearl, he goeth and selleth all that he hath, and buyeth it.  
By the Kingdom of heaven, I understand, the State and Treasure of it, with the affairs and deal 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 foregoing Parables; by their nature, force and efficacy; here, by their worth and state of excellency with the Christians affairs and deal 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, etc. 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 coheirs 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 than the invisible God and Saviour.  
2. Hid in a field, that is, a field by itself, and a large field, yet distinctly and particularly bounded, within the Word and Ordinances of grace; there is Christ hid and wrapped up, in precious promises, the preaching and substance whereof, is called, vers. 19 The word of the Kingdom; 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 men's esteem, the supposed mediums of salvation.  
Thus you see what the state and worth of the Kingdom of heaven is, and to what it is like; it is Christ, and all he is worth, like to a Treasure, and one Pearl, of great price.  
Secondly, We are to consider the Kingdom of heaven, in its affairs; and the Christians deal about it, like to a man that findeth, etc. Who is he that findeth? he that seeketh, and who is he that seeketh? the merchant man, a man of no small deal in the world.  
The merchant man is every elect-vessel of mercy; represented here under a double notion. 

1, As seeking that which he finds not.  
2. As finding that which he seeks not.    
1. As seeking what he finds not, and that is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  goodly Pearls; some fair and specious commodities to make him rich and happy; Every one of Gods elect, while natural, is seeking his happiness, his life, his heaven, his God, in some one thing or other here below; the mind of man is active, and as busy as Aunts on a molehill, about worldly contentments, riches, honours, pleasures, profits, common gifts of learning, knowledge, etc. 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 finds 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 
b Isa 65. 1.  light, and 
c Joh. 6. 44, 45.  love, and Gods drawing of a soul to faith in Christ; And of this finding there are four effects mentioned in the Text. 

Hiding.  
Joying.  
Selling.  
Buying.    
1. Hiding, when he had found the treasure he hideth it; which is not only emblematical, 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 believer, at his first believing in the several acts of humility, of hope and love, of his high esteem, and holy purposes about this Treasure and Pearl to make it his own; for as there is a sinful 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 find 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 shows and flant-tant dresses; so 
d 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 finds Christ in the Gospel, hath many a secret thought, of the worth of such a Treasure, and of his own unworthiness, yet cordial, and inward in his believing, with the hidden man of his heart.  
2, Sometime for an act of Hope, Prov. 22. 3. The prudent man foreseeing the evil, hideth himself, i. e. humbly and hopefully betaketh himself to the Lord; so the believer 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 hid it under his tongue, as a man or child doth suggar candy in his mouth; which is seemingly a good hiding to a sinner, and here the real 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 natural men prise so much, are called, Isa. 45. 3. Hidden riches of secret places; that which men prise most, they hid most closely.  
5. Sometime for an act of resolution to keep safe, and make sure of any thing, as Prov. 2. 1. If thou hid my commandments with thee, that is, resolvest to keep them, and Psal. 119. 11. So the man, the merchant man in my Text, 
e Lest any man beguile him of the treasure, he taketh care that he be not deprived of it, etc. 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.  
2. joying, 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 actual 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 sin, and earthly members.  
2. His common gifts, natural and moral, of understanding, reason, wit, usual competitors with, and opposers of grace.  
3. His own righteousness of outward duties, civil, religious frames of heart.  
4. His worldly profits, pleasures, honours, preferments, friends, etc.  
5. His self-ends in profession. dependency, or confidence of strength to mortify a lust.  
6. All his external Church-priviledges, in point of dependence.  
7. Life itself; Though skin for skin, etc. 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 than the first act of believing; 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 sum of all;  
Christ and the Gospel-grace, in the preaching and administration of it, is a most rich treasure, and precious pearl, hidden in a field of promises, and Gospel-dispensations, which when any of Gods elect (at the time of their effectual calling minding other things) is prevented with, by God's light and love and drawn to believe it attainable for himself, he doth humbly, hopefully and highly esteem of it, and in love and holiness, 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-denial, and poverty of spirit, consents to part with all his sins, all his pride of parts and gifts, all his self-justifying righteousness; all his shackles and snares in the creature, his self-ends, dependencies on his own strength or Church-priviledges, let's go 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 useful 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 ways of happiness.  
3. In God's good time, his elect are prevented with his light and love, and drawn to believe the attainablenes of this treasure for themselves.  
4. There is in every true believers heart, an humble, hopeful, 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 finds Christ, rejoiceth in him.  
6. The joy of a believer worketh him to utmost self-denial.  
7. Extreme poverty of spirit, and thorough self-denial will so possess a soul of Christ, and of the treasure of his Kingdom; as he shall have full assurance and firm evidence that Christ is his, and he is Christ's; 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 itself 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 
f Col. 3. 1. Mat 5 21. 19, 20.  Scriptures quoted in the Explication and margin 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 Kingdom.  
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 add,  
3. That which hath abundance and enough to enrich, and 
Copia sacultatum.  supply all that find it, with all that their hearts do, or can desire, is surely our treasure: In Christ there is abundance, of all good, of all the fullness of the Godhead, which dwelleth in him bodily, Col. 2. 9 If he gives life, he gives it in abundance, Joh. 10. 10. If righteousness, 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 fullness of blessing in it, Rom. 15. 29.  
Branch 2. It is not abundance of dirt or dross, 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 completeness of his grace.  
The preciousness is evident by two properties in the Text.  
1. The value and price not ordinary, but great.  
2. The rarity, and peculiar oneness; 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 God's 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 fullness 
Col. 1. 19  should dwell.  
2. The Father hath given all into his hands; All dispensations 
Joh 3. 35.  of the Father's 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, coessential 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 jewel 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 complete obedience to all his Father's commands, how precious? of more value than all the lives of the Saints; His death, and every drop of his blood shed for satisfaction and atonement, how precious? One drop of more merit, than all the blood of Martyrs. 2. Making perpetual intercession in the heavens; an able Advocate, and a righteous one; able to prevail with a just, as a merciful God, by his righteous plead, merciful, and faithful 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 God's right hand; And by his gathering and governing his Saints, and the Churches of the Saints, inwardly by his Spirit, and outwardly by his Word and Gospel-order and Discipline; unknown worth is here; of great price is he in every of these respects, as might be amplified and cleared at large.  
(3.) Of what price and great value is Christ to us in that 
Principium culmenque omnium rerum pretij margaritae tenent 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 prayer, and purity, and liberty.  
2. Faith, the precious faith of Gods elect, the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 1. 7.  trial of it more precious than gold, much more in its 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 find them, to themselves? I am sure, this is an uniting pearl, the pearl of union with Christ, which brings in 
h 1 Joh. 1. 3.  fellowship with the Father, and his Spirit, and his Saints, and 
i Ephes. 4. 16.  whole Churches of them.  
4. Justification, in which there are four things of great price.  
1. The Righteousness 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 terms of peace with him.  
6. Redemption, a precious benefit, whereby of bondslaves to sin and Satan, we are accepted as Gods-Covenant servants, and Christ's freemen, the more precious being purchased by such a price, as the precious blood of Christ.  
7. Adoption, a precious free-enlarged act of God's love, whereby of children of wrath, we are accepted as his own sons and daughters, Behold, what manner of love is this! 1 joh. 3. 1. Declare it who can, when the Apostle is at a stand about it.  
8. Sanctification, in the parts. 1. The quickening of a new divine nature, and in particular the habit of love 
k Lyra makes charity the choice pearl among and with other virtues. . 2. The mortifying of an old corrupt nature (how precious therestoring of God's image, and the destroying of the devil's likeness) And in the first general acts and fruits, Repentance and a broken heart, a precious jewel and pearl. All these as they are Christs-grace, and Gospel-grace, may have the denomination to fare as they have the precious nature of Pearls, which, as Pliny 
l Nat. Hist l. 9 c. 35.  writes, are begotten of the dew of heaven, which at a certain time of the year, the shellfish draws in; and as they are specious to sight, so for use are very medicinal, to heal the palpitation or beating of the heart, to comfort the vital spirits, and drive away the dizziness of the head: of fare choicer use is Christ, and this grace which floweth from his divine distilling influences; but I follow not the metaphor, as some do, who reading in Pliny and other Authors, of what 
m Margaritarun omnis dos (saith Pliny) consistit in candore, magnitudine, orbe, laevere, pondere. See Cor. à lapide in loc,  Does and due proportion of whiteness, greatness, solidness, smoothness and weight, a pearl consisteth, lay out the resemblance unto Christ's being conceived of the Virgin's substance, by the over-shadowing dew of the Spirit, coming forth most-white, by his innocency, little by his humility, bright by his wisdom, most round by his complete perfection, weighty in conscience, smooth in mildness, full of the price of blessedness; 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 God's love the root of it; Perseverance and victory over sin, world, Satan, Antichrist and death, a joyful, glorious resurrection and redemption of the body, boldness at Christ's coming, with eternal life, in the beatifical 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 me.  
Secondly, The rarity and peculiar oneness of this Pearl, all is summed up in one jesus Christ, In him you are complete, Col. 2. 9 If he be the Son of God, he is the only jewel of the Crown of heaven; if he be a King, head and husband of the Church, he is but one, etc. Act. 4. 12. & 15. 11. if we take in every grace of the Gospel to be a Pearl; and if we take in the Gospel too, with Gospel-grace; and every promise of the Gospel, with the knowledge thereof 
n The knowledge of Christ is the pearl, which ●●●re exceeds all other sciences Annot. upon the Bible. Branch 3. 1 How hide. , yet all these are bound up in one Volume of Jesus Christ, which when a Christian hath well read thorough, 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 itself and its worth it is hid, thus,  
1. As not known to natural men at all, by any capacity or principle they have to discern Christ, or the things of Christ, The 
o 1 Cor. 2. 14.  natural man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is not capable of them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) nor is he able to know the things of the Gospel, and of the Spirit, because as the Apostle saith, They are spiritually discerned.  
2. Not commonly known, or but known of a few (in every age) that are Gods elect (at what time God makes out the discovery in the Gospel) insomuch as the Prophet admireth their paucity, and complaineth of their slender company, 
p Isa. 53. 1.  Lord, who hath believed our report, and to whom is the arm of the Lord revealed?  
3. Never known of reprobates: Gospel-treasure is ever hid to them, though Apostles open and unfold it: 
q 2 Cor. 4. 3.  If (grant it) our Gospel be hid, it is hid to them that are lost.  
4. Known of the elect (Preachers and believers) but 
r 1 Cor. 13 9  in part, though their knowledge is a growing knowledge, yet as something is more made known, something is ever hidden.  
5. Known but in a 
* 1 Cor. 2. 7. 1 Cor 13. 12.  mystery (while here) and through a Glass, 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 
s Ephes 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unsearchable, beyond the search and reach of all humane learning, natural wit, or spiritual understanding to trace or find 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 spacious ground; the Gospel 
t Tit. 1. 2, 3. 2 Pet. 1. 4.  promises are capacious, and carry in the womb of them all the excellency and worth of Christ; all the precious pardons, and graces, all the hopes, comforts, and assurances of a Christians heaven upon earth, and in heaven.  
2. For the limiting hedge and boundary; the promises were first made to Christ, and all of them are 
Gal. 3. 16. 2 Cor. 1. 20.  yea and Amen in him, to them that are Christ's, and are in Christ; Christ and all his grace, is wrapped 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 twofold consideration.  
1. Till they be opened, therefore 
x Luk. 24. 27.  the Lord began at Moses, and all the Prophets, and expounded to the two Disciples in all the Scriptures, the things concerning himself; And the Apostle 
y Rom. 16. 25, 26.  tells the Romans and us, that mystery was kept secret in the Scriptures of the Prophets, which now by the preaching of Jesus Christ, is made manifest for the obedience of faith.  
2. Till our understandings be opened; which our Lord 
z Luk. 14. 45, 46.  did for the Disciples many of them together, Then opened he their understandings, saith the Text, that they might understand the Scriptures. The Scriptures about Christ may be opened long enough, and clear enough, and yet he lieth there unseen, till men's 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 wrapped up in full and precious promises, 
1 Use of instruction and conviction.  serve for the full conviction of those who question the fullness of Christ and Gospel-grace; or when they are told of it, prise it not, and slight the Word and Ministry, where it is to be found.  
Three sorts are here to be informed and convinced, about the weakness of their judgements and affections; and on that they might be cured, as discovered.  
First, Such who doubt of the all-sufficiency of Christ and Gospel-grace for their poorsouls; they acknowledge not, nay, they see not enough in that which is preached and offered to them, for their justification and pardon, or for their sanctification and qualification for heaven: Now what is that you have heard of in these Parables? was it not of a treasure, and a treasure that hath all the fullness 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 righteousness, to take off thy guilt and fears of death, be convinced there is more righteousness in one Lord Jesus Christ, than guilt in all the sinful 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 sin, 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 fullness of righteousness and forgiveness for thee, or any sinner that doth or shall believe; 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 wisdom, holiness, strength, are in this one Treasure, to supply thy emptiness, 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 Author and finisher of faith, and of all that appertain to faith, not believing therefore of Christ's sufficiency, will be inexcusable.  
Secondly, Such as do not prise this Gospel-treasure and Pearl of great price; I believe, let Arminians old and new, ●e●ch what they will, by a policy and stratagem of Satan, to draw off men's 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 natural conscience is enlightened and convinced 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 wills and affections are not carried after Christ; nay, something yet in their judgements is better than Christ, for them▪ and preferred before him in their fancies: Is it not so with many here and every where? As the 
a Rom. 1.  Gentiles of old; withheld the light of nature, and truths of God in unrighteousness; imprisoned and ●nother'd it; and did not glorify God according to the knowledge they had of him: So the Gentiles or Nations still (differing but a little from Heathen in Gospel Baptism, and some Gospel light of Christ) do withhold, or forcibly imprison and enslave this light of the Gospel, and truths of Christ in unrighteousness; they smother and suppress the knowledge of Christ, from their Baptism; 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 rational man enlightened; 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 unworthiness in sin; no merit or worth in the creature, why consider Christ is of more worth than 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) than all the world, and all worldly accommodations, not to be named the same day with the least of Christ's graces, much less to be weighed in the same balance with Christ himself. On the great sin of those than who prefer their swinish lusts, and carnal profits, before this treasure; and the brutishness 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 
b Revel. 14 6.  everlasting Gospel (preached and to be preached to all Nations, kindreds, tongues and languages, at and upon Antichrists ruinous down-fall) a part whereof is God's free election but of some, Christ's Redemption but of some: God's Covenant with believers, and their seed, etc. this will not down with many young, and old professors, and hearers of the Word; I have thought of some reasons hereof, all rotten and corrupt, in the minds of those who are swayed by them. 1. Some have lately harkened after new-teachers, of a new Gospel of universal Redemption, and Remission of sins for all men, so fare as they have sinned against a Covenant of works. Now, as for faith, men hope they have heard enough, and believed 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 baptising; and make that act or work of baptism, 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 found'st sweetly in their ears, and pleaseth their fancies very much, but mean while are careless whether they find and possess 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 wont diligence; it may be on the Lordsday they will afford their presence all, or part of the day; but on the weekdays, they will not hear at all, or will sooner hear a 
c Joh. 10. 10.  stranger, and a thief, who cometh not, but for to steal, and to kill, and to destroy, than their constant Teachers, who would as Pastors and faithful 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 blind people, who are led and carried from this Gospel field, and Ministry, where Gospel-treasure is hid, and to be found. Accursed be that Doctrine or way, or person, which carrieth you off from Christ, and the Gospel of your salvation, to any other Gospel, which takes all mankind into Covenant, and yet shuts out little Infants from any one promise of grace; as if they were no part of mankind, or are fare from having any part in Christ, till they actually believe; that is (in the Arminian sense) till they act some of their own power, and till freewill doth its part, and determines all the controversies of the party's salvation. The Lord strike home some arrows of conviction to the very heart of Christ our King's 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.  
Use 2. This should exhort, and provoke us to several 
2 Use of Exhortation.  duties.  
First, Believe we this fullness of Christ, and Gospel-grace, and believe in it. 1. Believe 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 kingdom of heaven is like unto a treasure, a pearl, etc. The Truth itself Jesus Christ, who sent Paul, and others, according to his Gospel, to preach among us Gentiles, The unsearchable riches of this Treasure. 2. Believe 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 increase, you may and must set your heart upon them.  
Secondly, Esteem we this Treasure and Pearl at its full rate and value: A Treasure it is, a King's Treasure, the Kingdom's 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 prise a treasure wherein there is abundance? Joseph's abundance drew his brethren highly to prise him, whom before they had slighted; Solomon's 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 than Solomon is here, to be valued for his wisdom and wealth above ten thousand solomon's. 2. Here is the King's treasure; a King's 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 Monarches here below. 3. The Kingdom's treasure is of greater worth, than 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, less than the public: Behold, the Kingdom's treasure is here for you, yea, the King himself is his Kingdom's 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: Sum all up, they are all but cyphers, without a figure, they come all to nothing, nothing but vanity and wind; 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 thorough and steal; that is but corruptible at the best, this incorruptible and fadeth not away. 5. 'Tis an hidden 
d Thesaurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aurum repositum, Isid. orig.  treasure; the more hid, the more precious; wise men, much more the most wise God lays up only things of worth, and hides them from the notice of all. There is more than yet can be found, and that which is found, is more than 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 mortal, of any Saint, be too high-prized. 6. All this treasure is made up in one Pearl of great price, and that with God, why should it not be so with us? The richest Pearl that ever I read of, was that which Cleopatra dissolved and drunk in a health to Antonius her friend, worth a hundred thousand gold pieces; What if the price had been a hundred millions, or a million of millions? this is but man's price, and in man's 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 underrate; 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 its 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 Christ's factours, who have any trading and commerce with heaven, set forth the excellency and the worth hereof (after Paul's pattern in every Epistle of his) to the life, and to the lustre and glory of it, that poor earth worms, and ignorant souls may may be taken with its 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 find 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 eternal life is found in his words, by us Gentiles, and when the jew shall turn to the Lord, the vail shall be taken away (which now is upon their heart in the reading of the old Testament) and they shall find this treasure also with us.  
2. They are the true Expositors of Scripture, and the right Expositions, which hold forth Christ and God's free grace in him, Yesterday, to day, and for ever, so as they give nothing to nature, or the creature at all; which they do, who lay all the ground of Baptism upon man's act, not Gods promise, and who by preaching Christ's 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 ways 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 finds the true pearl of the Kingdom, is in his first seekings busied (with other men) 
Proved.  about supposed specious pearls, which men may set a price upon, but here is no price put upon them by Christ. 
e Psal. 4. 6.  Many (even the elect a while, with others, till their hearts be touched, as david's was) are enquiring, Who will show us any good? If it be but a show of good, it shall they think, content them. 
f Mat. 6. 32.  After these things do the Gentiles (even every one in natural state) seek. 
g Luk. 14. 18.  One follows his form, and seeks a pearl there, another his merchandise, etc. 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 ways: 
First, That it is so.   
1. All men have a natural aim at happiness; 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 inclines to choose 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 to be saved? Miserable it would not be.  
2. Mediums and ways 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 employments in the City or Country; some for Philosophy and physic, others for Rhetoric or music; 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 ways not attaining their end proposed; they are ever seeking, and never finding; they are ever at a loss, and in a wilderness, and 
h Isa. 57 10.  are wearied in the greatness of their way, would fain set down, and meet with something suitable to the vastness of their desires, but cannot, nor will they be taken off the pursuit, 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 gross ignorance of the true medium, (the treasure and pearl indeed) of all true happiness, 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 loss, through his ignorance of the right medium and way unto God, Christ Jesus; Though he judged well of happiness, that it consisted in a mixture of wisdom 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 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, 
i Act. 17. 23.  To the unknown God; And why was God unknown? because Christ was unknown; Now while the elect at Athens (as elsewhere) are ignorant of Christ, they seek, but find not; something they would have (like children) but they know not what, or by what way and mean to compass their desires.  
2. The deceit of men's understandings which represent an apparent and seeming good for the will to fasten upon; any thing rather than the right mean and way of happiness; pleasures, lusts, rather than Christ. The 
k Ephes. 4. 22.  old man is full of deceitful lusts, and the old man's reasonings are very subtle and crafty, which, for a long time (and if God be not merciful, 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 happiness. As it was an ingredient in the first sin, that we would be as Gods; to when Christ is discovered (as well, yea more, as when he is not) we would be as Christ's: We would find 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 Saviour's and Mediators, besides, and with him, and so we miss of him altogether at the last, and find him not savingly at all, while we are of that mind, and be determined by the casting vote of our own will.  
4. The vanity of the creature, which affords nothing but restless disappointments; when one pearl is needful and sufficient, the vain mind of man, not content with one thing, desirous of many, runs out upon the creature, flutters here there, finds unsatisfactoriness in all things here below, is baffled and confounded; still is seeking, but cannot find a happiness 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 sequel 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.  
Use 1 1. Remember this, thou that hast found Christ, and be humbled for thy wander before Gods effectual 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 wildered in the vanity of thy own mind, and of creature-ensnarements.  
Use 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 only one of my Text, is it? Every one as his fancy leads him, and as his mind gives him, that he seeketh. Had he that, and t' other accommodation, he were well and happy. All the goodly pearls in men's natural eye, may be reduced to three heads, the goods of estate, of body, of mind. 
Bona fortunae, corporis, animi.   
1. There are the goods of estate (which have in the world's language and notion carried away the name from the two other; for they call wealth and riches, money and householdstuff, goods, not health, knowledge so) Is this thy pearl? a goodly farm, 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 countries and Kingdoms 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, comeliness, beauty, strength, and ornament for that, yea children and posterity (more lovely pearls than riches and large possessions) are these in thy desires and aims daily?  
3. Of the mind, wisdom, 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 fly higher, looking for miracles, extraordinary gifts of prophesying and singing? Or do 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 Baptism, Church and Ministry? why, you will say all, these are goodly, amiable, desirable things; wherein now lies men's folly and weakness? I answer, in seeking after these true, or imaginary good things, but as natural men, and with a natural mind and fancy.  
How shall that appear? Thus,  
1. In that you aim at a happiness, and souls rest (if but temporal) and could wish such a condition were lengthened out to eternity, riches must not be lost, children must not die, parts of mind must not decay, you are undone then.  
2. In that you rest in these things, ●s the sole and only mediums and ways to a complete and full happiness, looking no further, but for more of such goodly pearls, and for more content in them: Christ is not in all men's 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 less is it necessary that we have more. It is not necessary that I have such accommodations as another Minister, for estate, maintenance, books, portion or provision for wise and children; 'tis not necessary that you do 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 happiness 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 men's hearts; and know you may of what strain, you are of, if you will suffer the Word to divide between the joint and the marrow, and to discover the thoughts and ingots of the heart.  
5. See the necessity, the absolute necessity of higher light, Use 3 about the true medium and way of happiness, than what is left in men, or given back (upon Adam's forfeit) to the most of mankind (for some are born Idiots) yea, than 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 
l Rom. 1. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That which may be known of God, in the heavens and the earth, as touching his eternal wisdom, goodness, etc. But have they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Indeed it is not there to be had, neither in the natural ●ans 〈◊〉, n●● in the natural man's book (the great 〈◊〉 of 〈…〉) Th●● which is knowable of Christ, is not found in the wisdom of the world (no not the saving knowledge●●f God) 〈◊〉 these be had▪ but 
m 1 Cor. 1 21.  in the foolishness 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 comes and convince●●, and openeth men's eyes, and gives a light and dis●er●ing, beyond his own common workings, we shall but grope after Christ, nay, miss o● him; catch at shadows of a Pearl, in stead of the substance, and be ever learning, never coming to the right knowledge of him.  
The third Observation fellows.  
Doct. 3 3. In God's 〈◊〉 his elect prev●●ted with his love and light, 〈◊〉 drawn to believe the certain attainablenes of Christ 
Gods elect better finders than 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 finds the treasure and pearl.  
For the further illustration and confirmation of which truth, 

1. I shall show what the finding of this treasure is? that it is a Christians believing, etc.  
2. Where Christ is found, even in the field of Scripture promises, Sermons, etc.  
3. When this treasure and pearl is found, at God's time of effectual calling.  
4. Why some find Christ, not others; even Gods free preventing love, and powerful discovery and drawing of the soul upon that discovery, etc.    
First, The finding of the treasure and pearl, is nothing else 
1. How finders?  but believing; Christ is found by the light and apprehension of faith; for what is faith but a persuasion 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 fullness, and suitableness for the souls necessities, brought home to the mind and understanding; the Father teacheth and revealeth Christ to the heart; and 
n Joh. 4. 45.  every one that hath heard, and hath learned of the Father, cometh to Christ: 
o Mar. 16. 17.  Flesh and blood makes not such a discovery, as the Lord said to Peter, but God himself, and that not only to a soul, but in the soul, 
p Gal. 1. 16.  〈◊〉 saith St Paul, He revealed his son in me; he brings the light into the heart, and gives the eye of faith, to see and behold the treasure, within the mines, etc.  
2. The soul is convinced that he may have it, if he will take it, or make out for it. Christ is offered to every soul, and to his, to thy, to my particular; 
q Act. 16. 31.  Believe and thou shalt be saved, and thy house. 
r Rom. 10. 9  If thou shalt believe with, or in thine heart, etc. he is thine, his, mine; whereof, upon such a conviction, the Prodigal makes no Question, but that in his 
s Luk. 15. 17.  Father's house there was bread enough; and that if he went to his father he might get in among the hired servants, etc.  
3. When the mind apprehends what is discovered, and the conscience is convinced, 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 go? Here are the 
t Joh. 6. 48, 49.  words, here is the Treasure of eternal life: The clear knowledge of Christ draws the heart to believe, as it followeth, And we believe that thou art Christ, etc. And the heart believing this, believeth in him, there the soul rests, and will not away, nor look any where else, but there; nor any way else, but by believing; 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 righteousness, hath not attained to the law of righteousness: wherefore? because they sought it not by faith, but as it were by the works of the law.  
2. Christ being had in a mystery, Faith is the only grace that can deal with mysteries, and discover them, and understand them, being the 
x Heb. 11. 1. vers. 3.  evidence of things not seen, and through faith we understand that the worlds were framed by the word of God, etc. so through faith we understand that there is a treasure, in such a field, etc.  
3. Faith is the grace, which layeth a ground for interest and propriety, as finding of the treasure and pearl doth: He that believeth gets something in hand, as 
a 1 Cor. 1. 30.  to be united to the treasure, to be partaker of Christ's righteousness, 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 believing; 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 believed 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 its several Gospel-dispensations, is the place where the treasure and pearl is found; 
b Rom. 16. 25, 26.  The mystery of Christ (in whom are hid the treasures of wisdom and knowledge, Col. 2. 3.) kept secret (from us Gentiles) since the world begaen, is (from the Apostles times) made manifest there where it was hid, in the Scriptures of the Prophets; and to us, since the Apostles times, in their Scriptures, or writings and openings of the Gospel (in old and new Testament) promises. Life and immortality 
c 2 Tim. 1. 10, 11.  (saith Paul) is brought to light by the Gospel, whereunto he was appointed a Preacher, and an Apostle and teacher of the Gentiles; in and by whose preaching the Gentiles did indeed find 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 believed, Christ is believed and obtained; for 
d Rom. 10 17.  faith comes by hearing, and hearing by the Word of God (preached in the Promises.) When Jesus walked by John Baptist, 
e Joh 11. 36, 37  John Baptist said in the hearing of two of his Disciples, Behold the lamb of God; they knew him not before then; when John hath by a Gospel word and finger, pointed him out, they find and follow him. 
f vers. 40.  Andrew being one of the two, he finds his brother Peter, and 
g vers. 45.  Philip found of Christ, finds Nathaneel, and discovers him to be the Messiah, out of the Scriptures, We have found him, of whom Moses and the Prophets did write, jesus of Nazareth, the son of joseph. So, my beloved, we tell you of this Treasure and Pearl, where? in this Bible, in our Sermons upon Gospel-texts; and that the Word of the Gospel, is the field, where Christ and his grace is found, appears further, by these three Demonstrations,  
1. That is the true Treasure, he is the true Jesus, that the Word discovers: as it contains him, so he is found there; if any say, 
h ●●t. 24. 23, 24  Lo here is Christ, or there, and holds him not forth in Scripture, and as the Scripture describes him, Believe him not, saith Christ, for there shall arise false Christ's, and false Prophets, etc.  
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 believed on; 
i Rom. 10. 24.  How shall they believe in him, of whom they have not heard? Where the Gospel comes, there some or other do find him.  
Thirdly, The time when this treasure is found, is Gods 
3. When?  own time; 
k Gal. 1. 15, 16.  When it pleased God (saith Paul) to reveal his Son in me: So when it pleaseth God to call a sinner from his wander, and fancies of finding pearls of happiness elsewhere; when is that? you will say still:  
1. Sometimes, when the soul is in a full careers 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 fare off from such a treasure or happy tidings; and their minds employed only about worldly matters; as Matthew, at the receipt of custom, Chap. 9 9  
3. Sometimes, When a man hath some common, or curious thoughts of seeing and knowing Christ; Zaccheus, but carnal in such thoughts, yet carnally-curious and solicitous▪ see he must Christ's outside, or shadow, as he passeth by, and then is he caught; 
l Luk. 19 5, 6.  Make haste and come down (saith Christ) for to day I must abide at thy house, etc.  
4. Sometimes, when men hear the Word, but with a common, carnally-curious ear: so some at Athens, 
m Act. 17. 19 with 34.  May we know what this new Doctrine whereof thou speakest is? yet afterward certain clavae unto Paul, and believed that new Doctrine.  
Various is the Lord in his calls, 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 find him.  
Reason, 
General, Why some find Christ; others not?  Fourthly, Why? The main reason, why some find Christ, not others; a man, a merchant or two, not many, but here and there one, is,  
God's 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 God's special love, Ephes. 2. 8.  
Which is a preventing love two ways;  
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 kindness unto thee. And as God's temporal prevention comes from this eternal prevention, 
n Rom. 9 20.  I am found of those that sought me not; I was made manifest to those that asked not after me; so  
2. God's prevention, before, and in time, is the cause of man's invention or finding: they, so many (and no more) as were ordained to eternal life, believed, Act. 13. 48. And therefore, Tit. 1. 1. saving faith, which findeth Christ, is called, The faith of Gods elect. And 
o Joh. 6. 37.  all that God giveth Christ (in his preventing love and call) shall come to Christ; observe it in John, they are given before they come, as well as when they come; and because given before all time, they shall come in time unto him.  

Reason's special  And that faith is a fruit of election, and finding this treasure a fruit of God's special love, appeareth by two Reasons among many.  
1. The treasure of and in Christ is a great secret, it is for God's friends, and children, that he loveth to find it; and to have the special grace of faith, to apprehend it for theirs; it is the children's bread and portion, To you it is given, to know the mysteries of the Kingdom, etc.  
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 faithful in Christ Jesus are blessed with all spiritual blessings, according as God hath chosen, etc.  
For Application; and first to your understandings;  
First, From hence, see the necessity of true faith; if it be 
1. Use of Instruction three ways.  necessary thou findest this treasure; and truly that is needful 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 believest, thou wilt never see, not understand any thing of this mystery of Christ, and of God's love; Christ will never have any deal with thee, he will not trust thee; nay, unless thou believest sincerely, he will not commit himself unto thee, nor trust thee with this true treasure.  
Secondly, See what effectual faith is, that which is the ●ffect and fruit of God's 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 man's 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 believest; and mayst know thy faith and believing 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 believer, and his happiness; by faith he finds 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 possessor; he finds all at once; by faith, that ever any Saint was or shall be worth; he finds the treasure of the Kingdom of heaven, and all that the King and Kingdom of heaven is worth, this he finds by believing, o that you would believe how great his findings are, th●● you may grow great by believing also with him.  
Use. 2 
Exhortation three ways.  Secondly, To come to what is yet more practical; let ●● caution and counsel you about the great work of believing.  
First, Bewere of an evil heart of unbelief; thou wilt ever be ●t ● less (for Christ) till thou believest: thou wilt lose Christ; and lose thy soul by unbelief.  
Consid. 1. Unbelief is a sin against Gospel light, which brings condemnation with a witness, joh. 3. 19 
The sinfulness of unbelief.   
2. 'Tis a same against Gospel-love, it hinders the ex●●●tion of Gods-election (in these that are chosen) then mayst be among the chosen of God; believe 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 〈◊〉 he 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 unbelieving 〈◊〉; in 〈…〉 that ●ame, more than all other 〈◊〉 of spirit (which yet are bad enough) upon these grounds.  
1. 〈…〉 are in this virtually and actually: pride is in all unbelief, and acted with it; and the worst pride of all; exaltings and liftings up of the heart against God; pollution and uncleanness is in and with unbelief; they are never separated; hypocrisy and unbelief, unthankfulness and unbelief, are linked inseparably together.  
2. It brings more mischief to the soul than all other sins, more griefs, cares, vexations, despairs, and deeper damnation for ever.  
3. It keeps the heart under the guilt and power of all sin whatsoever; thy heart will never be better, but worse and worse while unbelieving.  
Secondly, Wouldst find Christ, get rid of this evil heart of unbelief: Believe, and thou hast found Christ righteousness, and a treasure of all grace in him: Hast found thyself empty? By faith thou shalt see and share in Christ's fullness. Hast found thyself bankrupt? Believe, and thou shalt have riches, and stock enough in Christ. Hast found thyself foolish? in Christ are treasures of wisdom and knowledge: Believe, and thou shalt find thyself Gods, by election, Christ's, by redemption and purchase, and the Spirits by his in dwelling, sanctifying presence. Say, and conclude it, if God hath discovered Christ, it is that I should believe, it is for obedience of faith; I believe, I believe, then m●st thou say, I have found, I have found; What? The Gospel-treasure, and the Gospel-pearl.  
Thirdly, Would you believe, walk up and down the field where the Treasure is hidden, and revealed; read and search the Scriptures, harken 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. Inquire, and make out for knowledge, more light into the mystery of the unsearchable riches of Christ.  
And you that have believed, and found something, hear, meditate, pray, and pray in faith for more understanding: they use to dig for hid treasures, Jo● 3. 21. 
q Prov. 2. 2, 3, etc.  If thou incline thine ear, and apply thy heart, criest and liftest up thy voice for wisdom, if thou seekest her as silver, and searchest for her as for hid treasures then shalt thou understand, and find the knowledge of God, of God in Christ, of Christ in a promise and Covenant of grace; Amen.  
We have dispatched three of the Doctrines, the other four (drawn from the effects of finding Christ by faith) do 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 mere necessity I will not plead; and I remember calvin's rule; we must not weigh every scruple 
Non semper singula per se in in parabolis consideranda sunt, Cal.  in a Parable, by itself: 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 styleth 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, than a sinful hiding, or what is unsuitable to such as are called by the Gospel; who ought not (as he saith truly) to hid (I add so to hid) the treasure found, but to call others into the fellowship of it. And, keeping myself to the scope 
Quod autem abscondit, non de invidia facit, sed more servantis, & ●olentis perdere abscondit in cord. 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, etc. Let him therefore who hath heard remember (and he that readeth let him understand) and to that end look back to the Exposition of the words; and I hope with the consent of the spirits of the Prophets, we shall have warrant and encouragement to open ●nd apply that which followeth in order,  
4. Every true believer (having found Christ in a promise) Doct. 4 doth in a gracious manner hid him and lay him up: 
True believers in a gracious manner hid 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 several gracious acts (as so many effects and characters of a true believers 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 believer doth neither simply 
1. By humility.  conceal, nor proudly boast of what he hath found, but humbly entertains Christ, and all that is Christ's, in the promises, in the hidden man of his heart; he hath many humble thoughts and meditations of what is discovered to him in the Gospel, with the Prodigal 
a Luk. 15. ver. 17. & 11. , he considereth that in his father's 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, etc. Thus the 
b Act. 1●. 18.  Ephesians, who had believed, they came and confessed, and shown their deeds. And what humble expressions find 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 
c 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 Christ's feet, not at his side, as boldly 〈◊〉 with him; behind him, not pertly 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 show herself in proud dresses and addresses upon her believing, but rather in the humblest posture, vesture and gesture, she demeans herself, and takes revenge of herself, for abuse of her hair, in the former 〈◊〉 of it 
* No doubt she thought basely of herself, and her hair, 〈◊〉. Trial and triumph of faith, p. 1●6. . So the woman of Canaan 
a Mat. 15. 27. , Truth Lord, she puts up the name of a dog, and a despised Gentile, so she be one of Christ's dogs she c●res not, so she may but have crumbs 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 man's 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 finds the garment of Christ's imputed righteousness to cover his nakedness; being justified freely by God's grace, cannot but be humble, to think that God should borrow his own Sons Garments to cover and beauti●●e; yea, beatify, make rich and happy his poor soul for ever.  
2. The more worth and excellency a believer seethe in the Treasure, the more the soul is humbled in itself. When that blessed Apostle called to mind, what he was before calling, a persecutor of the Church of God 
e 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 
f Ephes. 3 8. Psal: 8. , Less than the least of all Saints. When David looks upon God's excellency in his works of Creation, Providence, Redemption especially by God-man, What is man? or the son of man? that is the next part of the Song: So when a poor creature finds, 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 finds 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 
g Heb. 11. 1.  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or subsistence of things hoped for: And (as the Apostle 
h Rom. 8. 24. ) we are saved by hope; the completing 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 seethe, why doth he hope for it? But if we hope for that we see not, then do 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 do wait for the hope of righteousness by faith. Your life is hid with Christ in God, Col. 3 3. that is, a Believers 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 believer hideth up all in hopes, upon these grounds,  
1. The sufficiency of the treasure and worth of the Pearl, affords enough for the future expenses, as for a present stock, 
k Psal. 31. 19  Oh how great is thy goodness, which thou hast laid up for them that fear thee? If God hath laid it up in promises, the believer will lay it up in hopes, that the Lord is his shepherd, his treasure, and he shall not want.  
2. The firm faithfulness of the promise: There are no bogs, nor marshes, no quicksands, nor quagmires in the field, or ground of promises; they are the promises 
l 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 eternal life, Tit. 3. 8. He is the richest man (in hidden hopes) of any under heaven.  
3. An act of love. Believing, 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 special, he hideth what he loveth; How sweet were the words of God, to David's palate, sweeter than honey to his ●●st●, therefore he hide them in his heart, Psal. 119. 103. with 11. sweet meats, preserves of fruits, etc. are locked up in boxes and closerts: and the believer finding such sweetness in Christ, cannot but hid 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 believe, and find the Pearl: where one finds 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 gins 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 its self; as the 
m 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 secure: Love hath its wise concealments, as well as merciful revealings.  
4. An act of high esteem; it is the property of every true 
4. By high estimations.  believer to carry secretly in his bosom, more high thoughts of Christ, than he is able to utter. St Paul expresseth something of these high-prizings, Phil. 3. 7, 8. What things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but less, for the excellency of the knowledge of Christ Jesus my Lord, etc. Yet when he cries out, Oh the depth! and when he calleth the riches of Christ unsearchable; and when he prayeth, that the faithful 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; yet his expressions are as high about the Gospel-treasure; as the holy Ghost ever furnished any earthen vessel withal; since Solomon's song was penned: And when every ordinary believer comes short of such expressions, he must needs hid Christ in many a silent admiration.  
And why is Christ more admired and hidden, in silent wonder, 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 
n Psal. 45. 2.  fairer than the children of men; not money, not wealth; 
o 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, etc.  
2. With worth and excellency, a believer hath a certain propriety in this hoped for possession; this always raiseth the price of any small matter, house, child, or what else 〈◊〉 below; 'tis thy house, if but a cortage, therefore pri●ed, 'tis my child, therefore esteemed and looked 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 go, until I had brought him in i● my 
p Cant. 3. 4.  mother's 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 bosom daily; 
q Phil. 3. 12.  I follow after (saith Paul) if that I may approhend that for which also I am approhended of Christ jesus. So the believes 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 virtue of it, inquire 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 me with the like Treasure before; all other pe●i●● 〈◊〉 di●● and dog's meat to this; as now he 〈◊〉 very well, and can make a  difference between this and them.  
2. He will never meet with the like again, if he miss of this; there is but one of these Pearls to be found in all the earth, and the Heavens; and this is that onlyone.  
3. There are those that would beguile him of it; Satan and the cheating heart, and false teachers, juggling 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 believing 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 believed 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 believe the Gospel, and have found, etc. but 1. are never the more humble, nay, they are proud of their knowledge, and look who should extol 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 sweetness of mercy held out to sinners; this is an ill sign I Pride of opinion, pride of parts and gifts, and privileges with God's people, do usually follow a misapprehension of Christ, and mis-application of the promises. 2. If upon apprehension of Christ, and Gospel-promises, the soul falls into a despondency, and a kind of despair, ever to have it made sure unto its self; if there be no hope, there is certainly no faith. As hope before faith is a presumptuous carriage of a man's spirit, so despairing after faith is an odd and cross evidence, a contradiction indeed unto the Gospel, and all Gospel-beleeving. 3. If no love be stirring and working towards Christ, what faith or finding of Christ is there, in that heart? Now God knows many talk and dream of faith, but the love of Christ and his Word, is not in them. 4. If men believe (as they think) and yet have as mean and undervaluing thoughts of Christ as ever, and prise 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 believers; men of God cannot, God himself doth not. 5. If such be lose 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 believer; If 1. Upon believing, sense of thy unworthiness 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 believing, thou fallest a mourning for sin, and confessing of thy sins; and thy faith is hidden and drenched in tears; oh blessed art thou, etc. 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 entertained and welcomed 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 bosom 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 than it shall, and doth appear what a price thou setst upon him, whom thou hast found, that nothing, nothing shall be thought too dear or costly for him. 5. If thou art firm and settled in resolutions to keep what thou knowest and believest, and to give diligence to know and believe further, and to have more discoveries and assurances of all Christ's 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 mayst (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 finds, and hideth it.  
Use 2 
Of caution.  For Caution and Counsel; to all true believers,  
1. Beware of a bad hiding of Christ (while you take care to express your faith in this humble, hopeful, loving and wise way of hiding him) take heed of smothering or concealing what God hath discovered to you of Christ and his promises, and freegrace, for so you may dishonour God, and wrong your soul, and quench and hinder that good in others, which you are bound to seek, when you have found the treasure; when the Disciples 
a Joh. 1 41, 43, 45.  had found Christ, they went and told it one another; when the woman of Samaria 
b Joh. 4. 28, 29.  had found Christ, she went and told it her neighbours; when Zacheus 
c Luk. 19 8.  had found Christ, he stood forth, in the profession of his faith and repentance, and in the proof of that profession; when Paul 
d Act. 9 20.  had found Christ, he went and preached him to others (as he was called to it) so let every one, as he hath been prevented by grace, prevent others, and tell them what God hath taught him; but in thy knowledge or discovery of Christ,  
2. Beware of boasting in thyself, 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 Christ's worth is discovered to thee, thou dost not look out for worth in thyself, to apply the promises, as too many weak souls do, and will not, dare not believe, because of unworthiness; they are not rich enough to buy the pearl, nor good enough to purchasers of the treasure: what pride is here under a beggar's coat? Cherish thou shouldst all mean and low thoughts of thyself, 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 believe? and believe yet further in his name, upon new discoveries? Let not the subtle serpent, and the deceitful 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 decayed. Why should not our loves and esteems be more now, then at first, seeing more of Christ's 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 hid we him in our bosom, with dearer affections than ever; he is worthy of all our love, of all our estimations and highest value, we can prise him at; he is above all we can love, or believe, or esteem, or think 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; hid him in your purposes, yet more closely and strongly; it was Barnabas exhortation 
e 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 believed; who sticketh to him, who departeth from him, by an evil heart of unbelief; an heart that purposeth not to live and die believing; beware of it, it is the first step of Apostasy; be not fickle, for fits and moods of believing, let but there be the hidden frame of believing, 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 its spiritual advantage. It followeth,  
And for joy thereof, etc.  
These words have a twofold connexion and dependence, on the words before, When he had found; and on those that follow, goeth and selleth, etc. From the first connexion ariseth our  
5. Observation, Every true believer hath some joy (yea Doct. 5 the conceptions of great joy) in the finding of the Lord Jesus 
A believer is a joyful man.  Christ.  
What man ever found a treasure, and hide it for himself, and as his own, and joyed not at the very thoughts of it? Believing thoughts are joyous thoughts, and acts of believing, bring in habits of joy, or joyful 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 believe in the Lord, He receiveth Christ joyfully (saith the Text 
f Luk. 19 6. ) both into his heart, and into his house. The converts (at Peter's Sermon 
g 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 rejoiced in, and this do believers (that have right evangelical apprehensions in our days) rejoice in also. When this Treasure is discovered to the people of Samaria 
h Act. 8. 8. & 12 , and many believed what Philip preached of the Kingdom of God, and the name of jesus Christ, there was great joy in that City: so was there in the Jailours heart and house 
i Act 16. 31, 34 . The Apostle Paul tells the Philippians, for his part, and Timothy's 
k Phil. 3. 3.  (whom he joins with himself in the inscription of the Epistle, cap. 1. 1.) We rejoice in jesus Christ; and he speaks in the name of all believers, if not there, I am sure in his Epistle to the Romans 
l Rom, 5. 11. , We joy in God (reconciled) through our Lord jesus Christ. Saint Peter also tells the Christians he writes to, that believing, they do rejoice (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 believer, the very sight of it by faith, cannot but ravish the heart, and might (were it narrowly viewed) transport it into an ecstasy of joy: 'tis no common favour, nor ordinary, but rare and extraordinary, to find a treasure hid in a field; And as for this treasure, few there be that find it: As there is no other pearl of pearls, but Jesus Christ; so none but elect vessels of mercy do find him, contain or hold him; Well may every such soul rejoice; He that finds 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 merchandise, may well rejoice, and rejoice again. The Christian here (a bankrupt before he finds this Pearl, this Treasure) he findeth that in Christ his righteousness, which satisfies God's justice, and justifies his person, dischargeth him of all debts and trespasses, and that, in Christ's spiritual 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 finds 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 Kingdom, and which gives him title to the crown of heaven; and stores him with money to maintain wars against the spiritual enemies of his soul, sin, 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 than Conqueror, through him that loved us?  
2. As the worth so the propriety, which comes by finding of it, joys the heart: a man may find that which he must go cry in the marketplace, and part with it, when the right owner is found out; which brings but little recompense and comfort to the finder: But here is a treasure, who so finds it, hath it for the finding; Who so findeth me, findeth life, saith the wisdom of God 
m Prov. 8. 35. , He that believeth in me (saith Christ 
n Joh 6. 47. ) hath everlasting life; He that hath the Son (saith the holy Ghost in john 
o 1 Joh. 5. 12. ) hath life. He hath it for his own, for his use, for his comfort, for his rejoicing: joy cannot but rise out of faith, which instrumentally doth bring home all Gospel-treasure to the soul; therefore called the joy of faith 
p Phil. 1. 25. , being the proper right-bred child 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 believer 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 rejoice. Men of great and sure hopes, cannot but be men of great joys; 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 withal no little ground of joy and rejoicing to a Christians heart.  
Obj. But he hide his treasure, and that partly (as was opened in the 4. Doctrine) under mourning and tears: How comes he to rejoice withal?  
Answ. 1. The Gospel-treasure is a secret, and the finding of it by faith, and hiding of it by repentance, humility, etc. are secrets to the world, and so is joy, The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy 
q Prov. 14 10. . If he seethe the outward expression, he knoweth not the inward impression.  
2. A believers tears are tears of joy, or the seed of joy, Light is sown for the righteous 
r Psal. 97. 11.  (in tears and troubles) and joy for the upright in heart.  
3. Hiding of the treasure under humble tears, was not all the hiding, we spoke of; there is (as we heard) an hiding of hope, and there is joy hidden under hope; We rejoice in hope of the glory of God 
s Rom. 5. 2. ; and there is a hiding of love, and joy is hidden with love, Whom having not seen, ye love, ye rejoice, etc. 
t 1 Pet. 1. 8.   
Which in the Use may serve,  
Use 1 
Of reproof.  1. To reprove those that bring an evil report upon Christ, and Gospel-grace, that no sooner, think some (and others speak it out) shall a man be converted, but farewell joy, you must bid adieu to all mirth and cheerfulness, and entertain nothing but mopish melancholy, and dumpish sadness; which is a clamour both false and impossible.  
1. False, for you hear (if you will believe what you hear from Christ's mouth) he is a joyful man that finds the treasure. Finding the treasure of the Kingdom, he finds that joy, and sweetness, 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 do 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 hopeful, 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 eternal good, here is gaudium aeternum, Everlasting joy upon their heads 
u Isa. 35. 10.  The Kingdom of God consisteth in it, Rom. 14. 17. 'tis true the poor sinner upon his finding of Christ, bids farewell to joy in sin, but that proceeds from this true and greater joy, which banisheth and puts out the false appearances of sinful joys; 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 believers joy makes not such a noise as the carnal man's, in the ears of the world? A fire of thorns will make a louder noise and crackling, than a fire of the best wood; and carnal mirth will sooner be heard of then spiritual joy▪ which is better apprehended in the heart, then outwardly expressed; when the countenance is sober and humble, doth it follow he is melancholy and sullen? Alas, poor blind worldlings, who cannot judge of loo●s and colours, much less of hearts, and the frame of a believers heart especially, which so far as it is believing, it is cheerful, etc.  
Use 2 
Of Examination.  For trial; 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 rejoice in him; such murmuring and grumbling at the Gospel pearl, is an evident note of unbelief; Behold this pearl is trampled 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, than were propounded; had the Word taken place in his heart, as it did in Zacheus, he had presently rejoiced, and not gone away sorrowful, but where Christ is not believed on, he is not rejoiced in; and upon this very reason, because Christ comes to take away the pleasures of sin that last but for a season, although he would give eternal pleasures in exchange, the heart will neither rejoice, nor believe in him.  
Ob. But there are those who believe but for a time, and yet rejoice, as the stony ground, Mat. 13. 20.  
Answ. Such a faith, such a joy; God will go on with carnal men, as fare as they will go with him, where faith is temporary, there joy will be a flash and ●way; it continueth not when trial cometh, no more than their faith; nor doth that joy ever produce right self-denial; of which anon.  
2. On the contrary, Hast truly believed? Thou dost and will joy in the Lord, in whom thou hast believed: Hast found the first discovery of Christ to bring in some sweetness, the second more, etc. '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, merely arising from 〈◊〉 sight of the treasure. 2. It will hold out in trial and tentation; And though joy be but an accessary 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 rejoice.  
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 press thee down, and swallow thee up with sorrow.  
3. Measures of joy will increase upon believing; study but to grow in faith, and thou wilt increase in joy.  
Use 
3. Phil. 4. 4.  For Exhortation to the true believer; Rejoice in the Lord, and again I say, not I but the Apostle, not the Apostle, but the Lord himself, rejoice thou Christian, that hast found the pearl and treasure; rejoice in thy treasure; be glad and joyful all thy days, for this pearl of great price. Earthly affections, worldly sorrows, carnal joys 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 myself 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 finds the sinner, and the believing sinner finds the Pearl o● heaven, at one and the same time; Why should not heaven and earth meet in their rejoicings, as in their findings.  
2. Thou mayest rejoice, 'Tis thy portion, not allowed to others, but to thee, Rejoice in the Lord ye righteous, etc. 
a Psal. 97. 12.  The wicked and unbelieving are never welcomed 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, Rejoice, Eccles. 11. it is but ironically spoken, with a salt check and serious threatening; 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 sin not to rejoice upon believing, as, not to believe upon a discovery of Christ.  
4. How many pass over the field, and stumble at the Word, where the Treasure is hid, and find it not; thou hast it discovered before others, while others are left in their blindness, and given up to their blind and wilful stumblings.  
5. God loves a cheerful believer, and receiver of his Son, and a cheerful giver of the heart to his Son; and how canst thou give thy heart acceptably, if not cheerfully? Take Christ therefore and be thankful, receive him and be joyful.  
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, believe that God hath discovered it, and that for thee; take it for thy own, and rejoice: '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 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, etc.  not thou be as wise to muse and think upon these hidden riches of Christ? The devil, an old enemy of man's continued comfort, will interrupt thee, and scare thee, it may be off the ground; but regard him not, resist him, steadfast in a believing meditation, in the strength of a promise, and he will flee, and thou mayst keep the field; and keep but the field, the Treasure is there, 'tis thine, it will glad thy heart but to think 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 departed; apply thyself in prayer upon the promise of joy; there is a filling up of the soul to the brim, with joy and peace in believing, 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 joyful 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 man's heart, and almost strike him dead. The world goes away from them they see, and men's goodly pearls that they have sought after can give them no content; and comfort they think there is none in a work of Reformation: Amidst such kind 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 cheerfully fruitful in all good works; my counsel is, you would get among believers, they can (though their commons fall short) eat their bread with singleness, and gladness of heart, with leaping joys, as the word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  imports, Act. 2. 46.  
Would you believe, upon the credit of my Text, and the merchant's experience, that there are joys upon joys coming in with the adventures and merchandise of faith, you would perhaps embrace the proffer 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 rejoice 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 believer, it works him to utmost self-denial; or, A joyful Christian indeed, will part 
Joy breeds self-denial.  with all he hath for Gospel-treasure. We have the Doctrine and Reason both in the point; the Doctrine by itself is this, Christ-finders are self-losers. And the Reason is this, Gospel joys do bring a soul to utter self-denial, 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 itself.  
2. The matters vendible, and to be sold.    
1. The sale itself, and there we have consent to part with. 
1. A Christian sale. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliq●id amplius videtur significare, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza in locum.  actual putting off.  
First, Here is the believers consent to part with what should be parted with for Christ; implied in the man's 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 secretly, which can hold forth nothing better, nothing else then the  consent of the mind and will, to be at any 〈◊〉 for the purchase of what was found; he goeth, he is not thrust on, and forced, he went of his own accord, he is not driven ● Such an expression we have at Zacheus conversion, He stood forth 
c Luk. 19 8. , which showed his consent and willingness, before he fell upon action: And St 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, 
d Act. 9 6.  Lord, what wilt thou have me to do?  
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 actual sale, is actual self-denial, and soul-impoverishing, or soul-emptying; and the liberty and limits, or the free bounds of this mart, is as God proclaims it, and calls 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 sin 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 itself; especially, when that which he hath, ●● but in supposition, he put's off all for Christ, for whom I have suffered (
e Phil. 3. 8.  saith Paul) the loss of all things, etc. 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 sins, he consents to let them go, would be rid of original, inherent corruption, and is willing to part with all actual iniquity, whether open or secret, of thought, word, or deed; and he doth endeavour hereunto (because God presently calls for it.)  
1. By inward mortification of the old man, from the power or Christ's death, through faith applied; and by grief, hatred, and self-judging improved.  
2. By outward cestation and forsaking of those sinful ways and courses, wherein formerly he lived and traded; as ●● clear in Paul, who was a persecutor is no more so, 1 Tim. 1. and in the Corinthians, they wer● so and so 
f 1 Cor. 6 9, 11 , but are washed sanctified, etc. And in the Colossians, who had put off the body of the sins of the flesh 
* Col. 2. 11.  inward habits in their regency and strength, and for outward acts, they sometimes had walked 
g Col. 3. 7. with  in fornication, uncleanness, inordinate affection, evil concuplscence and covetousness 
h verse. ●. and ; But now you 
i 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 sins 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 
k vers. 10. , which being acted and set on work, will further mortify and disable the old man. In every true Christian, the purpose, love, and practice of sin is laid a side, he trade's not in it, but by putting off, off, as last as he can; he lays not in provision for the flesh to fulfil 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 affairs; 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 happiness, or that which will contribute in the least to help to Christ, or his knowledge, but as denied and subordinated to him, and it.  
2. He is fare 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 altered and converted from himself to the Lord, and for the Lord; and the best service he can do him; with such parts and gifts as he hath, now receiving a new stamp, by sanctifying grace. St 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, employed before his conversion (as a man of parts) against Christ; but after he hath found that Pearl, he fells all his parts and abilities to, and for Christ, denies his wisdom 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 wisdom 
l 1 Cor. 2. 1. , His speech and his preaching was not with the enticing words of man● wisdom, but in demonstration of the Spirit, and power 
m vers. 4.  He preached Christ crucified in a crucified phrase; he preached, not to show himself, but the Spirit: Although when there was some fruitful and necessary use of it, he could and did (to convince the ignorant, erring and gainsaying hearer, or inform the teachable) produce the testimonies of foreign Authors; as of Aratus 
n Act. 17. ●8. , Menander 
o 1 Cor. 15. 33. , and Epimenid●s 
p 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 spiritual gifts of tongues and miracles, etc. 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 ministereth, etc. 
q Gal. 3. 5.  as not owning the man, nor his gifts: For his part, he would have all common gifts to vale and stoop to the exalting and lifting up of the knowledge of Christ, and him crucified.  
3. All his own righteousness; 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 calls a man to believe in Christ alone, for justification and life) a true believer (finding this treasure in Christ) renounceth and disclaimeth as any piece of his justifying righteousness before the Lord. St Paul was most eminent in this also, Touching the righteousness of the Law, he was blameless 
r Phil. 3. 6. , before men; and for his inward conscience, he did not sin against the common light of it 
s Act. 23. 1. ▪ what he did against Christ, he did it ignorantly 
t 1 Tim. 1. 13. : And after his conversion, he walked in his calling of the Ministry, most innocently and uprightly, and was not conscious to himself of base ends, etc. yet did he sell away and suffer the loss of all his Pharisaical blameless 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 myself, yet am I not hereby justified 
u 1 Cor. 4. 4. , I have suffered the loss of all, and do count them but dung, that I may win Christ; and be found in him, not having on mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith 
x Phil. 3. 8, 9 . From which Scriptures you may observe, he did not throw away his blameless civility, but the Pharisaical 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 deal with; but in comparison of Christ's inherent righteousness (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 copartner with Christ, etc. The best frame of heart or life, is but for evidence to a soul, that he is justified, not any ground of believing, 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 lose from, and as God calls parted with, to instance  
1. In worldly profits; no sooner doth the Lord call Matthew, (not only to a Christian estate, but to the Ministry of the Gospel) but he riseth up from the receipt of custom, where he had sweet gains and come in, and followeth Christ 
a Mat. 9 9 . No sooner doth Christ call Simon, and Andrew his brother, with this promise, to make them fishers of men, but straightway they forsook their nets and followed him 
b Mar. 1. 17, 18 . The like did James and John, Mark 1. 16, 20. Not that all who find Christ, must presently forsake their particular lawful vocations and employments, but when such a vocation and employment will be a distraction, let, and hindrance to Christianity, and much more to the service and work of the Ministry; then all such shackling profits, and profitable employments are laid aside. If Peter or any of the Apostles did afterwards go 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  
c Luk. 19 8. : here is but half, you will say, of his estate, but that half is freely offered, and given before an explicit call; And again, a  restitution of what was snatched by forged cavillation (if he had much played 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 asked a part, to give the half, and those he had wronged, to offer so fair and full a restitution, was prepared to let go all the rest of his estate, when God called for it. As the members of the prime Church at Jerusalem, came up to this fale of worldly estates and profits in the very letter, by the power of the Spirit 
d Act. 2. 44, 45. 4, 34, 35. ; they gave, as if others had interest and right in their goods with themselves, and sold to that end, that they might put the propriety out of their hands to the common stock, for the Church it's maintenance; which upon such a special call, and extraordinary occasion, by the grace of self-denial, the true Christian merchant consents still unto, and would bring into act.  
2. As for pleasures of the world, and even lawful recreations, he sells them away also; consents to none which prove a bait and a snare to sin, and useth none, but with an indifferent mind, as the Apostle exhorteth 
e Cor. 7. 30. , He rejoiceth, as if he rejoiced not.  
3. As for honour, credit, favour; this also with Moses 
f Heb. 11. 25, 26. , is lightly set by; and the afflictions with God's people, and the reproach of Christ, esteemed and chosen before it. When both these, Christ's 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, kindred, house and family; these are set by, and not known in Christ's cause; yea, there is a kind of comparative hatred of them, in respect of the Pearl and Treasure. 'Tis remarkable, that when John and james were called by Christ to follow him, and to take up a new profession; They left their father Zebedee in the ship with the hired servants 
g Mar. 1. 20. : Yea, Paul, though of the stock of Israel, and of the tribe of Benjamin 
h Phil. 3. 5. , yet forsakes his kindred and father's tribe and family, where they forsook Christ and the Gospel. Eminent is the story of that noble marquis of France, Galeacius Caracciolus, who did disengage himself from estate, friends, wife, children, and all for the Gospel sake; and how many such selfdenying Merchants (some of them noble and great) have we among the Martyrs? In the Martyrology 
i M. Fox, vol. 2. p. 178. , there is mention of one Galeazius Trecius, who was bound to a stake, and stood as a gazing stock for half the day, during which time, many came and persuaded him to recant the truth, and if he regarded not life and country, goods nor possessions, yet he should somewhat respect his wife, that he loved so well, and his young children, but nothing could stir his settled mind, he knew he was not to know, nor own a wife in Christ's cause, nor children smiling or crying; all is one, when the creature is laid in one scale, and Christ in the other; which, think you, must weigh down the judgement, and sway the affections of a Christian? He can, with Mr Rogers his self-denial, 
k M. Fox. vol. 3. 131.  pass by his wife, and eleven children (one whereof was sucking on the mother's breast) and be more unmoveable than the stake to which he was fastened, till consumed to ashes.  
5. All selfsufficiency and strength for service or sufferings. When once God hath enlightened 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 
l 2 Cor. 12. 10, 11. ) and a very nothing he is in, and of himself; I laboured, yet not I 
m 1 Cor. 15. 10 , I live, yet not I 
n Gal. 2. 20. , but Christ; this is his language, and this is the account he hath of himself, even as it was prophesied 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 righteousness and strength 
o Isa. 15. 24. , and in him I have what I have, and am what I am, in point of strength, as righteousness.  
6. All external Church-priviledges, as Paul's being circumcised the eighth day, an Hebrew of the Hebrews 
p 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 loss for Christ. So, if descent from religious parents, and birth-priviledge, as the seed of believers, 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 somebody, he comes now in his ownesteem to be a nobody, a nothing.  
7. All self-ends and aims, in profession of Christ and the Gospel, in duties and undertake; these are denied and laid aside; yea, abhorred, when they offer to step into God's place, and would put by his glory, and the public good, and are ever made underlings to what is for God, and the public. A believer now seeks himself no further, nor any other way than God allows it, that is (as one sweetly expresseth it 
q M. Reynolds Serm. of self-denial. ) seeking ourselves out of ourselves 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 selfdenying spirit he found and discovered to the Philippians to be in Timothy (his natural, true born Son in mortification, as in the faith) For I have no man , who will naturally care for your state 
r Phil. 2. 20. . While every man was seeking himself and his own things to compass his own ends, Timothy, is caring for the public, and seeking the things of jesus Christ, and his Master's honour and advancement; And the Apostle to the Corinthians 
s 2 Cor. 5. 14, 25.  professeth there is a principle for it, in all true Christians; Christ's 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 believers 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, etc. That is not esteemed, or thought dear 
t 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 pattern of self-denial) not to be bound only, but also to die at jerusalem for the name of the Lord jesus. How many thousands and millions, I may say, of the Martyrs of jesus have (not only consented, but) actually parted with their lives for the treasure of the Kingdom of heaven; Christ and eternal life? Besides all that suffered in the Apostles times, and in the nine first persecutions; in the 10th persecution, 
v Martyr-book vol. 1. p. 10●.  there were certain thousands burnt together in one Church; a hundred in one day, seventeen thousand in one month; three hundred at another time in Alexandria, 
And p. 104.  six thousand six hundred sixty six at another time; a hundred and twenty at another; three hundred sixty at another time; when as the tormentors were wearied, and the persecutors tired out; And Christians with more greedy desire, pressed and sought for martyrdom, than others did for Bishoprics; And what a cloud of such Witnesses have been in the firmament of the Church, since Antichrist acted his Tragedies, the Histories of the Germane, French, Spanish, Italian and English Martyrs, do sufficiently evidence; that all such merchants, have not loved, but sold away their lives, unto the death.  

Reason general.  Reason, In general; 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 do with them again. For joy of the treasure, he parts with his parts and gifts, so, as they shall be new moulded and cast, and have a new stamp out of the mint and treasury of Christ's holiness; For joy of the riches of Christ's righteousness, he lets go his own; and for joy of greater profits, sweeter pleasures, higher honours, and better friends, which come in by the Gospel-pearl; he fits lose from all worldly advantages, and creature-engagements; and for joy of inward spiritual privileges, he lets go confidence in outward. For joy of Christ the root of all spiritual life, strength and activeness, he renounceth his own supposed sufficiencies: For joy of the glory of freegrace, he hates his own ends, and for joy of an eternal life (which is begun in the right knowledge of God in Christ) he gives up this temporal life. Observe it in Paul, if upon rejoicing in jesus Christ, he doth not renounce confidence in the flesh 
a Phil, 3. 3. , and in the Ephesians, when the name of the Lord was magnified 
b Act. 19 17.  (with joyful admiration of freegrace) what followed? They came and confessed their deeds 
c ver. 18. , and parted with their curious gainful arts; and though they counted the price of their books worth fifty thousand pieces of silver 
d ver. 19, , yet that was no price to the Pearl and Treasure of the Gospel; their joy of that, which was so transcendently above any reckoning or arithmetical accounts among men, constrains them to undervalue their old profession and magical practices, and burn all their books to ashes.  

Reason's special.  Now the joy of the treasure, etc. constrains to self-selling three ways.  
First, From its strength; The joy of the Lord is his servants strength; to deny their sins, to mortify their lusts, to cashier their corruptions, and abandon all wicked inclinations and acts; Spiritual joy, as it is a preservative from false, carnal, sinful pleasures; so it hath a purgative and expulsive faculty, to banish that which will damp and hinder its exercise; where joy of the Gospel and a sinful lust meet together in one heart, there will be a conflict; in which conflict spiritual joy will be too hard for carnal corruption, and must give way to it. I protest (saith Paul) that by the rejoicing which I have in Christ jesus, I die daily; that is (as worthy Dr Preston opens the place 
e Preston of mortif. p. 41. ) " That spiritual 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, etc. 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 do the will of God in all points of self-denial, if there were a 1000 lives to part with for Christ's sake, or would the soul go through a 1000 deaths to enter into more joy.  
Secondly, From its free and royal nature; when the treasure is found, and rejoiced in, the man is truly enabled, and elevated to a holy magnanimity, or greatness 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 dross 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 joyful 
f Luk. 19 6, 8.  entertainment of Christ. The Primitive Christians were full of joy, this made them empty their purses, and sell their lands; and the Primitive Martyrs, yea, all of them, for these sixteen hundred years, have out of their royal spirits (filled with joy) parted with husbands, wives, children, lives and all. As the Jews when they rejoiced they could offer up more than Hecatombs, even multiplied Myriads (in solomon's 
g 1 King 8. 63. , Hezekiah's 
h 2 Chron. 30. 24. , and Josiahs' 
i & 35. 7, 8.  time) so Christians feasted with the joy of the Lord, can willingly sacrifice up multiplied and dear contentments; as God calls for them, he shall be honoured with wit, learning, goods and privileges; and with whatsoever is naturally, morally, spiritually dear; it is all dedicated to him, and set apart for him.  
Thirdly, From its sincerity, purity and holiness; which makes the soul willingly active and passive in any thing, to please him, whose Treasure it is, whose Kingdom and pearl it is originally, Gods and Christ's. The soul who finds 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 believer full content, and the believer 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 Manor; And this Lord of the Manor is well pleased, if he will but sell all that stands in opposition to, or competition with this purchase, he shall have it: Why (saith the soul) if that be all, I agree and consent; all that I have, or can have as mine, what is it to the worth of this Pearl, this Treasure and field? All my sins are worse than nothing; all my duties and qualifications (be they for duties and qualifications never so good and useful) in relation to a sinners justifying righteousness they are just nothing; all my parts and gifts, they will stand me in no stead at all, but as refined and spiritualised; All my advantages in the world, so fare as they are hindrances to Christ, or baits to sin, they are vanity and vexation; All my privileges in profession are (without Christ) empty things; my glory with men vainglory; my strength is weakness, my wisdom 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 tantum 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; Do 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 righteousness, in his strength, wisdom, humility, etc. If any doubts arise; why, but is this all? God requires that a man deny himself, and take up his cross, sell all, and follow jesus 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 Christ's riches may appear in me; I will be foolish, that Christ's wisdom may shine in me; I will be weak, that Christ's strength may be perfected in me; I will lose in temporals, that I may gain in spirituals and eternals.  
Use 1. Use 1 
Of Instruction two ways.  For information two ways;  
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-mindedness, and holy-reformation, and poverty of spirit; he keeps Christians therefore, what he can, and as long as he can, from rejoicing in Jesus Christ, and from taking out the sweet of that they have found, because he would keep 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-denial comes forth, and is acted and increased, upon, and after the joy of faith; after a soul hath found Christ, and conceived some sweetness in him, by believing: There are many who think, they must first sell all, mortify their lusts, etc. and then come to Christ by faith: no warrant have they to believe, 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 believers) to sell? as if all were done before faith, not after; whereas all is done (in true self-denial) with, and after the first believing; nothing before.  
Use 2 
Of trial  For Examination, and discovery of the truth or falseness of men's joys 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 find thy joy to be true joy, then to find thy heart merely joyful. Now than it is true, when it hath such strength as to bring in universal self-denial; when it hath that free royal nature, as to deny God nothing that he calls for; when it hath that purity, as to make thee studious and careful to please God, and come up to terms of agreement and commerce with him; If it be a means to mortify sin, to crucify thee to the world, and the world to thee (as it was to Paul 
m Gal 6. 14. , his glorying and rejoicing in the cross 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, etc. And when goodness, meekness, temperance, and other gracious acts, are the results of joy, it cannot be questioned, but thy joy is sound, and thy saith sound, and thou hast truly found the Treasure; the Treasure is thine, the Pearl thine, Christ, and all his excellencies are for thee, etc. But  
Secondly, If thy joys and enlargements of heart, have no other fruit, but self-indulgence, and favour to thy lust, and base yielding to the next temptation; they are too weak to be the birth and offspring of the Spirit; Selfseeking 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 carnal and formal professors joy is no other. Herod heard john Baptist gladly, but could not deny himself in his Herodias; the temporary believer, set out by the stony ground, heard with joy, but when it came to the point of self and world-denial, he falls away.  
Thirdly, If self-denial be but small, 'tis a sign a Christians joy is small, and faith is but weak, at the best; yea, it witnesseth against some professors, that they have lost their first joy, and their first love; time was when they consented to sell a husband, a wife, a child, etc. Now such self-relations are too near, too dear; Oh, the troubles of a wives or husband's loss must not be spoken of, nor the parting with a child 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 privileges among God's people, as matter of justification and righteousness before God; this joy would be turned into sorrow and humiliation; repentance for such a joy, will be a better evidence for thee (in its proper place) than the cherishing of that, which is but a Pharisees, and a carnal mars joy: And although there is a proper comfort which flows from true sanctification, or inherent graces and duties of new obedience (as evidences of justification, and union with Christ) yet no further do they comfort, or are they evidences, but as fruits of faith, and influences from the life and strength of Christ. Look to it, that thy joy in duties, etc. be not a joy in thyself; but a joy of the Pearl and Treasure, and the faith thereof; Joy in self, and joy in Christ, are heterogeneal, 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 find, cherish and maintain such a joyful finding of the Treasure, as may work thee to utter self-denial, soul-emptyings, and creaturerenouncing in Christ's 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 Christ's high displeasure, Mat. 16. 24. Luk. 14. 26. As you would not be cashiered from his soldiers and followers, as you would be meet to be accounted one of his: Do it you must, and yet do it you will not freely, thoroughly, 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 himself 
n Phil. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of glory, of comfort; denied his fame, his friends, his wealth, his honour, life and all, and that out of joy, or, For the joy set before him he endured the cross, despising the shame, etc. 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 sin, mortification, self-abhorring, subjection to the cross; more will come in; which may be a  
Third consideration, the comfort of a cheerful, selfdenying Christian, is doubled and trebled, after acts of self-denial, Consult the Scriptures and experiences of the Saints; and you will find it a truth, made good to all that ever acted the part of wise Merchants; The Apostles suffering blows and stripes, come off rejoicing 
o Act. 5. 40, 41. ; Paul and Barnabas persecuted and expelled the coasts of Pisidia, are filled with joy, and with the holy Ghost 
p Act. 13 50, 51 ; Paul and Silas shut up in the prison and stocks are singing praises at midnight 
q Cap. 16. 25. ; such was this grace, and high favour of God bestowed on the Churches of Macedonia 
r 2 Cor. 8. 1, 2. ; that in a great trial of affliction, the abundance of their joy, and their deep poverty abounded to the riches of their liberality; hereiss precious and choice checkwork, joy and self-denial, self-denial and joy, egging on, and backing each other: And St Paul in his sufferings will not rejoice alone, but will have the Philippians joy and rejoice with him 
s Phillip 2. 18. ; If self-denial with joy for its antecedent, it shall have it, for it's concomitant and consequent: The Thessalonians 
t 1 Thess. 1. 6. , and the Hebrews 
u 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 mind, but that one instance 
a M. Fox vol. 3 71●.  of john Careless, 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, etc. And that other of Pomponius Algerius (an Italian Martyr 
b Vol. 3. 181, 182, 183. ) who styled 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 believed) call upon his dear brethren and fellow-servants, to rejoicing, rejoicing, in the midst of their falls into divers tentations (according to that of the Apostle jam. 1. 2. Let us take up his resolution) I will not set more by my life, then by my soul; deny we ourselves to the utmost, and we shall have joy to the utmost, lay down the price, and you shall have a joyful 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 denial of 
Means of selfdenying joy.  our trash;  
1. Be much in believing; strength on faith (as one of our Worthies in the faith 
e M. Ward, Life of faith. ) and strengthen joy; and joy strengthened will fortify 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 joyfulness, as the Apostle, for the Eph. 3. 16. and for the Col. 1. 9, 11.  
3. Attend upon your sealing days; we have every Sacrament, Sabbath enough assured, to make us say with the Disciple, Let us also go that we may die with him; or with that heroic 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 jesus.  
7. Thorough self-denial 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 fare as it is the scope of the Parables, prove it; and then by demonstrations show 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 man's 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 tradesman many a 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 Country, yea, many a hazardable voyage by, and beyond the Seas: So the selfdenying Christian, he layeth 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 twofold 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 spiritual merchandizing; the more money a man hath, the more he can carry on his trade, and merchandise in the world; but the less worth a Christian man hath, the more rich the merchant; when he comes without money or money's price, he layeth 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 believeth and hopeth for. And that a selfdenying soul, is such a painful 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, etc. in the sense of our nothingness, to trust into God, and wait upon him for all in Christ. And it is so expressly found true in the practice of believers, Matth. 19 27. Behold, we have forsaken all, and have followed thee; here is diligent following of Christ, after negligent forsaking of a man's self, and of all he hath; So St Paul having suffered the loss of all to win 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, etc. And ver. 12. I follow after, and vers. 13. reaching forwards, and vers. 14. I press toward the mark; the like diligence he exhorteth the Philippians unto, v. 17. Brethren, be followers together of me, as in selling, so in buying, as in parting with yourselves, and own righteousness, etc. 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 layeth 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 ways 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 denial 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 gradual 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 name's 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 man's and merchant's propriety, and title to be good, having bought it in a legal way: So the selfdenying 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 lawful terms. St Paul is able to say, upon crucifying himself with Christ, Gal. 2. 20. and denying a life in himself, for the life of Christ in him, that Christ loved him, and gave himself for him.  
4. What is lawfully bought, may be, and is lawfully held, kept, and for ever possessed, against all the cheats and challenges of others: So the Christian merchant, hath, by this his selfdenying diligence, such a strong and firm title given him, that none shall cheat him, or deprive him of it. Thus the holy Ghost exhorteth, Revel. 3. 11. Hold that fast which thou hast, that no man take thy crown; and thus he assureth, 1 Pet. 1 3. and 5. They that are begotten to a lively hope, are kept by the power of God through faith unto salvation; and vers. 4. The inheritance is reserved in heaven for them.  
Secondly, In respect of the Object, what is bought, the field and treasure in it, the same with the Pearl; you will have an illustration and evidence, that self-denial brings in assurance.  
1. The field being bought (which is the sum of all Gospel-promises, set forth in Gospel-ministery, and sealed up in Gospel-Sacraments) all the treasure hid in that field, is a man's own, and by selfdenying diligence made sure to him: Having the promises, he is so fare 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 godliness. 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 behind, ver. 22. Nothing is more clear in Scripture then this, that a believing, selfdenying Christian is in Covenant with God, and in constant deal and transactions between heaven and his soul, who taking all upon God's Word of promise, he hath all made sure to him, upon God's Word and seal.  
2. The Treasure and Pearl being bought with the field, as what the man and merchant buyeth he makes use of, so the Christian hath the use of that grace, made over to him in the promise, and by the use of it, he comes to be more sure of it; and hath further evidence of Christ as his, by the experience of the workings of God upon his soul, according to promise; hence after much self-denial and sufferings, he comes with Paul, Rom. 5. 3, 4, 5. to glory in tribulation, knowing and finding, that tribulation worketh patience, and patience more experience, and experience still more hope, and hope maketh not ashamed, because the love of God is shed abroad in the heart, etc. 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 man's 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, clears his right, Matth. 5. 3. Poverty of spirit is a clear evidence of a blessed state, and of our right to the Kingdom 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 selfdenying 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 cipher; Christ will be to him a figure: and the more such Ciphers we make, the more will be our value and treasure, when Christ puts to himself, as our figure; as to three Ciphers 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 find more the creatures all in Christ; Christ's all in him, for him, to him; If we be Sceletons, he will put flesh and substance upon us, when naked, he will cloth us, when blind he will give eyesalve, when poor, he will put money in our purse, very good gold tried in the fire, and stamped with his own image and superscription.  
Secondly, Why it must needs be so; 
2. Why so.   
Reason 1 1. God is most free and bountiful, intending all the Kingdom 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 Latin Authors, 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 bountiful to part with all, God assuredly will be as free and infinitely more free and liberal to give him all again, upon a blessed and glorious exchange, of eternals for temporals, joh. 12. 25, 26. He that hateth his life in this world, shall keep it unto life eternal; And if any man serve me, him will my Father honour.  
2. God is faithful and just in his promises and deal, when men come up to his price, to let them have what is worth their money, that is, to recompense 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, etc. he shall have from him (as sure as he is just and faithful) what he sweats for.  
3. God is able to put a soul into possession, and that everlastingly, of what it lays out pains and diligence for, joh. 10. 28, 29, 30. Christ's and his Father's power is united for the assurance of life to his sheep, and for their preservation unto life.  
Use 1 
Aword of confutation.  Hence we infer the certainty of salvation by Christ and Gospel-grace, against all that doubting Doctors, or doubting hearts can say to the contrary; for it is as sure, as any thing here can be made sure, and more sure than any earthly purchase; there being more in the substance of this parabolical merchandise then in the shadow: yet every expression in the shadowy resemblance, speaks assurance; a treasure found, a treasure hidden, a treasure joyed in, and a treasure bought; a pearl found and bought. That the treasure was found hidden by God, and is hidden by God, and is hidden again by the finder, and joyed in; all this makes towards assurance; but when that field for the treasures sake, and the treasure with the field, and the pearl and all is bought, and all sold, that all might be bought; here is assurance upon assurance. Then is Christ surely a man's 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 show for it, after the true title is tried and proved, and the false claim disproved? The true believer you see is a great purchaser; he hath deeds and evidences in the promises to show, and he hath the witness 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 witness; 
Rom. 8. 15.  God's Spirit, witnessing with the Spirit, or renewed conscience of a believer. Yea, the Apostle john makes report of 
● Joh. 5. 7, 8.  three Witnesses in heaven, and of three upon earth, in the heart: The Spirit equal with the Father and Son in heaven, and above blood 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 selfdenying diligence to be assured (never to doubt) of what they have found, as theirs.  
Object. 1 But some doubting Doctor will say, There can be no assurance without extraordinary revelation, Familists and Libertines say the like with the Papists, in effect; who are all for an immediate Testimony of the Spirit, without evidence of grace within them, or a life-testimony without them, or without Scripture-evidence and verdict upon them.  
Answ. 1 1. Assurance is first found, where it is founded, without us, in Gospel-grace, God's free-love, giving Christ, etc.  
2. Faith finding assurance in its object, more than in its own acts and reflections; by closing with a sure word of promise, an unchangeable Covenant, becomes sure in its acts and reflections, 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 means 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 Christ's righteousness, but by inherent holiness. That a man must make some temporal satisfaction to God's justice here, and the rest in Purgatory. That his general faith, resolved into the testimony of the Church virtual the Pope's breast, is enough to salvation. That by the power of freewill and nature he may and must concur with God's grace in conversion, etc. 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 Christ's 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, Christ's righteousness imputed to justification; Faith and holiness wrought irresistably by the Spirit, who is given to discover and seal up grace given, and glory promised, and who carrieth on the believer in the means and ordinances, keepeth him to them, and makes them effectual for the obtaining of what he seeks after, Assurance and evidence unquestionable, may be, is, and shall be had and enjoyed, for ever.  
Object. 2 But saith the doubting heart, man's heart is deceitful above all things, and I cannot find such and such evidences, as you speak of, by all the diligence, and selfdenying pains, that I have yet laid out for the Gospel-pearl and Treasure.  
Answ. 1. I am very jealous, whether thou hast denied that deceitful heart, from bearing any witness at all about thy estate. If the heart be deceitful (as it is in the best, so fare as unregenerate) good reason it should not be heard speak at all: 'tis a false witness, and will give in false evidence: I agree with thee, the old deceitful heart, and every piece of it must be sold away, denied.  
2. The heart, so fare as believing a faithful promise; Conscience, as justified by Christ's blood, and sanctified by the Spirit, is not deceitful, 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 God's love, and love-tokens to the soul.  
3. It is, and will be more sure than any earthly purchase; if that may be wrangled away, this cannot, if an heir may be cheated of his inheritance in his minority, the child of God cannot. He who selleth all, sells all his deceitful heart away, and all false evidences and dictates, to consult with the Word and Spirit of truth, to hearken to God's bargain, to read his writings, to view, and hold out to view his seal; And when he seethe 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. Plundered 
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 Christ's keeping, not they be taken from it, because when they die, they go to it, where it is reserved for them. As they have Christ, and Gospel-grace here, they go 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 do 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-righteousness, sin, or the creature, etc. Now such as will not yield 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 faithful in selling, or not diligent in buying.  
1. Not faithful 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 preferred 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 varnished 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 believe, and be confident, when the heart is in such a frame. Many weak souls would make poverty of spirit, hungering 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 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 Inn. Or, 5. The privileges in and with the Church visible, are built upon more than promises to the Church-mysticall, and true members of Christ the head of the Church. Or, 6. The man's ends are not only stickling with Gods, but indulged very fare, and his own things sought, not Christ's, or before the things of Christ. Or, 7. The poor soul goeth about self-denial in self-strength, and would mortify 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 cheapening, and endeavouring to draw it down to a lower price, than 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 slothfulness, and indifferency in the matter of further and stronger assurance.  
Use 3 
A word of Exhortation.  Now let me address myself to such, and such only who have believed, and prized Christ and Gospel-grace, and had some joy therein, and have begun to deny something, ye● consented to let go 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 show the same diligence to the full assurance of hope unto the end. 

1. Be diligent from first to last.  
2. Show 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 needful helps, and ways of diligence before you,  
1. Let there be diligence in the meditation of promises, and remembrance of Scripture-grounds of Assurance; is God free, bountiful, willing, able, faithful and unchangeable? Is Christ's intercession, and the spirits presence perpetual? Let your thoughts be frequently fixed hereupon; think not how able you are to keep yourselves in his love, but how able God is to keep you, not how willing you are to be Christ's, but how willing he is to be yours; not how faithful you are, but how faithful he is, etc.  
2. Let there be diligence in actings of Faith, and renouncings of self-righteousness, and all privileges (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 Christ's name, and eat your own bread, wear your own apparel, still live upon your lusts, and go 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 ways 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 holiness upon the hearts and foreheads of all professors 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 careless Christians think or boast what they will of assurance. He that shall fall, and fall again into sin carelessly: So many acts of sin, so many steps down to hell, so many degrees of Apostasy, all which will weaken and darken assurance; for, 1. Though sin will not weaken God's 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 Sunbeams of assurance. 3. Although these Sunbeams can, and will dispel 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 watchfulness 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 loss of wife, husband, child, estate, friend) be as though they wept not; and they that rejoice (in any earthly comfort) as though they rejoiced 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, etc.  fruits of faith and forerunners of glory. The more acts and actings of every grace, the more fruitfulness, and the more fruitfulness, the more evidence; And he that wanteth these things (through carelessness) is blind, and cannot see afar off, so fare 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 ministered unto you, into the everlasting kingdom of our Lord and Saviour 
vers. 11.  Jesus Christ, no bar, nor obstacle, nor cloud in your way.  
6. Let there be diligence in heart-examination and hearty trial, and that in, and about these three things, 1. What you have of Christ, whereto you have attained. 2. What you have sold, and are yet to sell, of self and creature. 3. What you are yet to buy; what cost to lay out for more assurance, evidence and peace.  
Secondly, Show 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 itself; and according to the metaphor in the Text, Do as buyers, go to the owner, go to the Market.  
1. Go to the owner, own the owner of the field, treasure and pearl professedly; the Lord Jesus Christ, the great Jeweller, and Master of the Jewelhouse 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. Go to the mart and market of ordinances, private, public. Your most common markets for buying more of the treasure and pearl, will be prayer, the Word, Sacraments, converse and traffic with the Saints, those that are known merchants, experimental 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 believers 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 repent 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 adays is,  
I shall leave with you some quickening spurs to diligence, after more assurance of Christ, and so wind up my work, for this 
Quickening spurs to Christian diligence.  time and text.  
1. You may make your eyes your chapmen; you have found a treasure, a pearl; you have seen it choice and precious, you have joyed in it; as being well worth all the price that is called for; with the eye of faith you found it, and with that, in the acts and operations of it, you may buy in all the possession. O stir up the gift that is in you.  
2. You have to deal with a faithful God, who will not, cannot deceive; with a merciful and bountiful God, who, if you seek his Kingdom and righteousness, will cast in brown paper and thread, 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, sin, 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 experimental, what come in they have, who are selling, and selling every day, and in full trading. They who do honestly but turn the penny, 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 nearer, and (to every Christian merchant, who holds on his commerce with heaven) surer, than when you first believed. 
Rom. 4. 16. & 13. 11.   
5. Diligence is as commendable as gainful; slothfulness and selfishness shameful. Seest thou a man diligent in his business (saith Solomon) he shall stand before Kings: he shall not stand before mean men. If diligence raiseth a man to assured preferment amongst men, what honour, what entertainment, preferment shall the diligent Christian have with God? Doth he not, shall he not stand before the King of heaven, the King of Kings? be known as his favourite, have more testimonies of his love? whereas on the contrary? what folly and shame in remissness? 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. Slothfulness 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 Paul's 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 behind? Be provoked by others forwardness and steadfastness, 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 lose from the creature, and stuck to a promise of a purchased possession: faint not in your minds, flag not in your hopes, fall not off from your endeavours; double rather and triple 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 Confessors of the truth, you shall obtain; and what greater encouragement, then to have such forerunners and companions, and to be sure of the prize.  
8. Remember 'tis for a treasure, a pearl of great price, a Crown, a Kingdom. Be faithful unto death, and I will 
Revel. 3. 10. 1 Cor. 15. ult.  give thee a crown of life. Be steadfast in faith, and unmoveable, in self-denial, always 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 plentiful reward of all your pains.  
9 To close up all, You are called to do 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 fullness 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.   

Besides the Text itself, these other Scriptures are vindicated, and cleared.  

Genesis.  Chap. Verse. Pag. 2. 17. 45 3. 15. 46 9 9, 10. 58  

Psalms.  Psal. Verse. Pag. 19 1. to 4. 64  

Proverbs.  16. 4. 30  

Ecclesiastes.  9 1. 75  

Isaiah.  53. 10, 11. 54  

Matthew.  Chap. Verse. Pag. 22. 1. to 9 17  14. 25  

Luke.  2. 10. 16  

John.  1. 29. 13 3. 14. 11  15. 12  16. Ibid. 4. 42. 15 6. 37. 127 10. 15. 22 11. 52. 16 15. 10. 21 17. 9 34   56  19 22  per totum 56  

Acts.  14. 17. 65 17. 23. 119  26. 66  27. Ibid.  

Romans.  Chap. Verse. Pag. 1. 17. 62  18. 72  19 62  25. 72 2. 4. 66   70   74 5. 6. 38  8. 78  10. 21  14. 10  18. 11  20. Ibid 10. 18. 64 16. 25, 26. 125  

1 Corinthians.  1. 21. 62   122  23, 24. 24 3. 22. 52 7. 23. 50  

2 Corinthians.  Chap. Verse. Pag. 5. 14, 15. 9  ult. 60  

Galatians.  3. 13. 78  

Ephesians.  1. 4. 93 2. 12. 62  

Colossians.  1. 13. 50  

1 Timothy.  Chap. Verse. Pag. 2. 4. 72  6. 19 4. 10. 49  

Hebrews.  2. 3. 82  9 6  

1 Peter.  3. 18. 38  

2 Peter.  2. 2. 26  4. 46  9 Ibid. 3. 8. 75  9 Ib.  

1 John.  2. 2. 8 4. 9 54  

Judas.   Verse. Pag.  4. 48  

Revelation.  13. 8. 20 14. 6. 112  
FINIS.