Vindiciæ redemptionis. In the fanning and sifting of Samuel Oates his exposition upon Mat. 13. 44. With a faithfull search after our Lords meaning in his two parables of the treasure and the pearl. Endeavoured in several sermons upon Mat. 13. 44, 45. Where in the former part, universal redemption is discovered to be a particular errour. (Something here is inserted in answer to Paulus Testardus, touching that tenet.) And in the later part, Christ the peculiar treasure and pearl of Gods elect is laid as the sole foundation; and the Christians faith and joy in him, and self-deniall for him, is raised as a sweet and sure superstructure. / By John Stalham, Pastour of the Church at Terling in Essex.
I Am occasionally diverted (Beloved in the Lord) from my setled text in John, to this in Matthew, upon which there hath one lately, in a private Lecture, given a new Exposition,
I Am occasionally diverted (beloved in the Lord) from my settled text in John, to this in Matthew, upon which there hath one lately, in a private Lecture, given a new Exposition,
and a publike triall it shall have, by the spirits of the Prophets, lest heresie, that eats like a Canker, and spreads like a Gangrene, prevail and get a predominant head in this Church or village, as it doth elswhere.
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 does elsewhere.
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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,
One (if not one hundred of Interpreters) Says, it is to Set out the Effect of Gospel doctrine, videlicet, The love of a believing Christian to christ, and his Gospel-grace. another,
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and but one that yet I have heard of, viz. the late Expositour saith, in these words Christ doth shew his great love to his, in dying for all the world.
and but one that yet I have herd of, viz. the late Expositor Says, in these words christ does show his great love to his, in dying for all the world.
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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,
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,
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but genuine and proper Observations and Doctrines, as God shall assist, and Christ who spake these Parables shall declare unto us his minde herein, by his holy Spirit of truth. And
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
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but to lay a weak foundation for a rotten building; from the mans buying the field, to infer Christs universall Redemption; for, propounding his Question
but to lay a weak Foundation for a rotten building; from the men buying the field, to infer Christ universal Redemption; for, propounding his Question
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
2. By treasure is meant (as he Delivered it) the people of God. Now, what though they Are in Malachi 3. called God's Jewels? yet not the Treasure of the Text in hand, for
if all the world (of man-kinde) was bought, then all the goodly pearls in it? and yet the Parable saith, in effect, the Merchant bought but that one of great price.
if all the world (of mankind) was bought, then all the goodly Pearls in it? and yet the Parable Says, in Effect, the Merchant bought but that one of great price.
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And again, The Pearl here bought is of great price. Now all the world is not of any price to one soul, For what shall a man give? &c. nor are the souls of that worth, as Christ and his Gospel;
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;
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In the next place, Who is the man that found the Treasure and Pearl, and sels all to buy, &c. Was it the Lord Christ? (as he affirmed) What though God be said to finde his people,
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,
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The man thought (it may be) he had been opening, Luk. 15. 3, &c. not Math. 13. 44, &c. and so lost himself and the true sense of this present Text, which holds forth (as you will perceive more afterwards) the joyes and priviledges of a Christian, finding Christ in the Gospel, not Christs priviledges and joyes finding a Christian in the rubbish of the world of man-kinde.
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 privileges and Joys finding a Christian in the rubbish of the world of mankind.
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Lastly, By selling all (saith our new Expositour) is understood, Christs selling all he had, his parting with his glory, his riches of this world, his life,
Lastly, By selling all (Says our new Expositor) is understood, Christ selling all he had, his parting with his glory, his riches of this world, his life,
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yet it is but the marrow of his own fancy, That Gods people are like treasure hid in the field, which when Christ hath found, he parted with all he had to buy this field:
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:
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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
Were the Exposition right, most of the observations would be right and proper enough, but that Foundation being false, the building falls to the ground, As
This indeed makes the Lord Jesus a Pearl and Treasure to every true believer, for obtaining of which treasure, the believer parteth with all his basenesse and glory too, in himself or in the world.
This indeed makes the Lord jesus a Pearl and Treasure to every true believer, for obtaining of which treasure, the believer parts with all his baseness and glory too, in himself or in the world.
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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
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
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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,
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,
And first, as touching his positive Scriptures, we will not forget his Caution, Take this by the way, that positive Scriptures must not be overthrown by mans reason or consequence, a Caution, that if himself had remembred, he might then have been silent,
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 men reason or consequence, a Caution, that if himself had remembered, he might then have been silent,
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and to be adopted. 4. Those adopted sons shall all come to glory, whom Christ is there said to taste death for. 5. Christ is the Captain of their salvation, for whom he died, all this in verse 10. 6. They are the sanctified, and to be sanctified, v. 11. 7. They are his Brethren, v. 11. and 12. 8. They are all the children of Gods election and regeneration, v. 13, 14.
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 Brothers, v. 11. and 12. 8. They Are all the children of God's election and regeneration, v. 13, 14.
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as for instance, in one place for many, Luk. 16. 16. 'tis affirmed by our Lord, Every man presseth into the Kingdom, which, compared with Mat. 11. 12. you will finde but to be equivalent with the indefinite, the violent, or so many as are violent; not every singular man and woman,
as for instance, in one place for many, Luk. 16. 16. it's affirmed by our Lord, Every man Presseth into the Kingdom, which, compared with Mathew 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,
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for they despised, &c. Luke 7. 30. but numbers, and all those, and only those numbers of the violent (who by faith offered violence to their carnall reasonings and corrupt hearts,
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,
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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;
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;
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The Apostle enlargeth his assertion, as farre as Christ himself enlargeth it, Joh. 10. 15, 16. to the Gentiles, spread all over the world farre and near;
The Apostle enlarges his assertion, as Far as christ himself enlarges it, John 10. 15, 16. to the Gentiles, spread all over the world Far and near;
but toti Ecclesiae, to the whole Church, or the Church in the whole world, in all ages, Nations, &c. And I shall prove it to be the true sense of the words,
but Totius 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,
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and yet when S. Paul cals the Gentiles the world, he doth not mean every singular Gentile, much lesse every singular man and woman, what or wheresoever, no more doth S. John here in the place we are opening and vindicating,
and yet when S. Paul calls the Gentiles the world, he does not mean every singular Gentile, much less every singular man and woman, what or wheresoever, no more does S. John Here in the place we Are opening and vindicating,
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or should believe, or were of Gods number among the world of Gentiles, as also the phrase is used in the same sense, 1 Tim. 3. 16. preached unto the Gentiles, believed on in the world.
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 the Gentiles, believed on in the world.
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or the whole bulk of men, but for those that shall beleeve, Joh. 17. 20. and that come unto God by him, Heb. 7. 25. Nay, he praied not for the world at all, being contradistinct to those that God had given him, Joh. 17 9.
or the Whole bulk of men, but for those that shall believe, John 17. 20. and that come unto God by him, Hebrew 7. 25. Nay, he prayed not for the world At all, being contradistinct to those that God had given him, John 17 9.
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3. As the whole world in some places is taken for the worser 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?
3. As the Whole world in Some places is taken for the Worse part of men alone by themselves, 1 John 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?
where findes he it, that the Corinthians were in such mistakes? But in his own fancy-full opinion, that all were not dead in sinnes by Adam, even the elect, as well as others:
where finds he it, that the Corinthians were in such mistakes? But in his own fanciful opinion, that all were not dead in Sins by Adam, even the elect, as well as Others:
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The Arminian saith, all did not die in Adam, nor are they dead in sins, &c. The Apostle saith, All were dead, and his scope is (from vers. 9.) to excite others with himself to be ambitious of pleasing God,
The Arminian Says, all did not die in Adam, nor Are they dead in Sins, etc. The Apostle Says, All were dead, and his scope is (from vers. 9.) to excite Others with himself to be ambitious of pleasing God,
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though it be with the displeasing of our selves, one reason hereof is drawn from the generall judgement, ver. 10, 11. A second from the speciall constraining love of Christ, who died for those that were as dead as others;
though it be with the displeasing of our selves, 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;
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So that if you take the scope of the words along with you, it is not to hold forth a generall atonement, but speciall mortification, or dying to a mans self,
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 men self,
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the proper and immediate fruit of his death being to kill and crucifie self-esteem, and to die unto creature-applause, vers. 12. 16. And the proper and immediate fruit of his resurrection (in all that he died for) being to make them non-Creatures, and to live to him which died, and rose again for them.
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.
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and more then Adam lost, that Adam lost but the righteousnesse of the Law, and of a meer man, Christ restoreth his own righteousnesse, the Gospel-righteousnesse of him that is God;
and more then 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 sinne of man, but justified by the obedience and bloudshed of God, Act. 20. 20. And all who are in Christ receive this abounding grace, Rom. 5. 17.
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.
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Thus you see these four positive Scriptures, called in as witnesses, speak nothing for, but rather much against universall Redemption. It is a strange boldnesse to call forth Scripture to witnesse against it self;
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 it self;
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but such as believe (still, as in all such Scriptures, take it for the adul•i, or those of years) and in this respect the type is not more then the substance.
but such as believe (still, as in all such Scriptures, take it for the adul•i, or those of Years) and in this respect the type is not more then the substance.
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2. What gets he by saying, The Serpent was lifted up to all in the wildernesse? Were not all in the wildernesse the Church typicall? And who denieth that Christ gave himself for the Church, or his whole body mysticall, Ephes. 5. 23, 26? This text then in John, favours beleevers,
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, Ephesians 5. 23, 26? This text then in John, favours believers,
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But to v. 16. what doe we say? even what we have said before unto 1 Joh. 22. that the world of Iews and Gentiles, are so loved, that whosoever he be, Iew or Gentile, and beleeveth, he shall not perish, &c. Suppose it so, will some say, as our adversary said in his discourse, in granting that, there is nothing lost:
But to v. 16. what do we say? even what we have said before unto 1 John 22. that the world of Iews and Gentiles, Are so loved, that whosoever he be, Iew 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:
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1. In that he gets nothing for the upholding of his opinion by such an Exposition, he loseth: 2. He loseth by being convinc't, this is an Exposition stands with good sense;
1. In that he gets nothing for the upholding of his opinion by such an Exposition, he loses: 2. He loses 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 Iew and Gentile, whosoever, viz. of the world, be he Jew,
the Noun partitive [ whosoever ] strengthening and attending the distributive sense of the word [ world ] into Iew and Gentile, whosoever, viz. of the world, be he Jew,
neither he, nor any man is forc't (for the avoiding of non-sense) to run to the Arminian interpretation of [ world ] for every singular man, of every kinde or sort of men;
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;
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or mankinde indefinitely taken, and found among Jews and Gentiles) that he gave his Son, that every believer, or every one that beleeveth (so the Greek strictly) in him should not perish, &c. Observe it, Gods love is in order and reference to the gift of Christ,
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 Referente to the gift of christ,
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A second favourable Scripture, which the man imagined to smile upon his opinion, is in Ioh. 1. 29. Behold the lamb of God, which taketh away the sinne of the world:
A second favourable Scripture, which the man imagined to smile upon his opinion, is in John 1. 29. Behold the lamb of God, which Takes away the sin of the world:
for putting forth the Question, What is meant here by the world, he answered himself thus, If not as we exprest before, that is, for the whole bulk of men, we are left in the briars.
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.
but of the fruit thereof, Taking away sin. So that if any will prove Christs dying for all from hence, he must hold with all, that by that death of his, the sin of all men is expiated and satisfied for;
but of the fruit thereof, Taking away since. So that if any will prove Christ dying for all from hence, he must hold with all, that by that death of his, the since of all men is expiated and satisfied for;
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Christ hath redeemed us from the curse of the Law, that the blessing of Abraham might come on the Gentiles through Iesus Christ, Gal. 3. 13, 14. Behold here, a Gospel-blessing comes upon all those, who are freed from the Legall-curse, and if then the non-elected, by this mans doctrine have the one;
christ hath redeemed us from the curse of the Law, that the blessing of Abraham might come on the Gentiles through Iesus christ, Gal. 3. 13, 14. Behold Here, a Gospel-blessing comes upon all those, who Are freed from the Legall-curse, and if then the non-elected, by this men Doctrine have the one;
and that is the full signification of the word, he so beareth sin as a Surety another mans debt, which he taketh off the debtours shoulders, and sets him at liberty:
and that is the full signification of the word, he so bears since as a Surety Another men debt, which he Takes off the debtors shoulders, and sets him At liberty:
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and to obtain eternall redemption for us, Heb. 9. 12. 2. His bearing of the worlds sin mentioned here in Iohn, is limited to the sin of many, Isa. 53. ult.
and to obtain Eternal redemption for us, Hebrew 9. 12. 2. His bearing of the world's since mentioned Here in John, is limited to the since of many, Isaiah 53. ult.
This Scripture we see, favours not the errour of universall atonement, but the truth of Christs bearing away the sins only of his people, and of no more.
This Scripture we see, favours not the error of universal atonement, but the truth of Christ bearing away the Sins only of his people, and of no more.
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Samaritans newly converted to the faith, who, if they had not apprehended him to be the Saviour of more then beleeving Jews, could not tell where to have set their foot,
Samaritans newly converted to the faith, who, if they had not apprehended him to be the Saviour of more then believing jews, could not tell where to have Set their foot,
Thirdly, I cannot see (though I desire to be as charitable as I may) but that the Arminians and their followers, in alleadging this place, must fight against their own light,
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,
why then is this Scripture mentioned, which speaketh not of Christs death, but of the fruit of it, Salvation to Iews and Samaritans, and to any other of the world, who shall hear and believe as they did.
why then is this Scripture mentioned, which speaks not of Christ death, but of the fruit of it, Salvation to Iews and Samaritans, and to any other of the world, who shall hear and believe as they did.
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A fourth place, Luke 2. 10. Fear not, for behold, I bring you tidings of great joy, which shall be to all people, that a Saviour is borne, &c. How could it be great joy to hear that Christ was come,
A fourth place, Lycia 2. 10. fear not, for behold, I bring you tidings of great joy, which shall be to all people, that a Saviour is born, etc. How could it be great joy to hear that christ was come,
As Saint Iohn enlargeth Caiaphas speech, when he prophecied that one man should die for that Nation, viz. of the Jews, and not for that Nation only, &c. Where I beseech you observe his limitation, with his enlargement;
As Saint John enlarges Caiaphas 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;
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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 Gods election scattered in all Nations.
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.
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and because there will be some of every Nation that are the chosen of God and believers, who shall finde this true Treasure and precious Pearl, it shall and will be matter of great joy to all people,
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,
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or flock of Christ, whom, and whom only he came to save, Mat. 1. 21. The false glosse would make it matter of joy to men, and to all people before they believe:
or flock of christ, whom, and whom only he Come to save, Mathew 1. 21. The false gloss would make it matter of joy to men, and to all people before they believe:
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So that this Scripture favours beleevers, and the people and children of God, but not an unbeleever, any further then that he is of such a Nation, where God hath some people of his own,
So that this Scripture favours believers, and the people and children of God, but not an unbeliever, any further then that he is of such a nation, where God hath Some people of his own,
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A fifth Scripture was the Parable recorded, Math. 22. 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.
A fifth Scripture was the Parable recorded, Math. 22. 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 Curae 9. Isaiah 25. The fatling killed, is christ alone.
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3. The persons they are sent to invite, all the whole world, good and bad, which he ranck't into three sorts, Wicked men, Hypocrites, and true beleevers.
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.
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if it be not a single eye fixt upon the elect, and the elect only; he doth as much as he can (by this doctrine of universall Redemption) to put out that eye of Christ, but before he shall doe it, his right eye shall be utterly darkned.
if it be not a single eye fixed upon the elect, and the elect only; he does 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.
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1. What loose we, or the truth, and what gets he, and his errour if we say, that in some respect the types were more then the substance (did you never observe the shadow greater or longer then your body;
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 then the substance (did you never observe the shadow greater or longer then your body;
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2. He did very unhappily instance in the sacrifice for all Israel; for all Israel was typicall, as well as the Sacrifice: As all the sacrifices typed out one Christ,
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,
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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.
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.
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A seventh place produced, as in favour of his opinion, was, 1 Tim. 2. 6. He gave himself a ransome for all, to be testified in due time. And when was that time Christ gave his father satisfaction for all? From the time that Adam fell,
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 in due time. And when was that time christ gave his father satisfaction for all? From the time that Adam fell,
but what the Apostles sense is, you may easily gather by looking back to ver. 1, 2, &c. Some of all sorts, Kings, and men of Authority Christ gave himself a ransome for,
but what the Apostles sense is, you may Easily gather by looking back to for. 1, 2, etc. some of all sorts, Kings, and men of authority christ gave himself a ransom for,
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2. Who denieth, what the Scripture elsewhere affirmeth, That Christ was a Lamb slain from the beginning of the world, being promised and prophecied of from the beginning that he should be slain,
2. Who Denieth, what the Scripture elsewhere Affirmeth, That christ was a Lamb slave from the beginning of the world, being promised and prophesied of from the beginning that he should be slave,
for when Christ is revealed upon Adams fall, whole Adam, as he exprest it, or all mankinde is interpreted to be ransom'd with Adams person, that day wherein he fell;
for when christ is revealed upon Adams fallen, Whole Adam, as he expressed it, or all mankind is interpreted to be ransomed with Adams person, that day wherein he fell;
1. As soon as Christ is revealed, and with the first Gospel that ever was preached, a difference is made and declared by God himself, between one part of mankinde and another, Gen. 3. 15. 2. Adam as soon as fallen, is no longer a publike person, nor doth Christ (by that promise) undertake for Adam, and all his posterity;
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 does christ (by that promise) undertake for Adam, and all his posterity;
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and her seed, the principall whereof should be the redeemer, and the rest of her seed, the redeemed ones of the Lord, between whom and the old Serpent, Satan and his seed, there should be irreconcilable enmity.
and her seed, the principal whereof should be the redeemer, and the rest of her seed, the redeemed ones of the Lord, between whom and the old Serpent, Satan and his seed, there should be irreconcilable enmity.
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4. If you would know who, and who only, and what number they are, for whom (if you speak of the certain individuals) the Lamb was a ransome from the beginning, you must wait till the Lambs book of life be opened, of which we read, Revel. 13. 8. and 17. 8. where plainly you may learn; That
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 Lambs book of life be opened, of which we read, Revel. 13. 8. and 17. 8. where plainly you may Learn; That
We have now done with the Scriptures alleadged and abused by him, and vindicated by us, which I desire you to hold fast in the true sense, not in a perverted interpretation;
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;
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these were his out-works, which we have taken, and possesse we them for the Truth: Come we at length to batter down the enemies Forts and strong-holds of his carnall-reasonings, and confident arguments.
these were his outworks, which we have taken, and possess we them for the Truth: Come we At length to batter down the enemies Forts and strongholds of his carnall-reasonings, and confident Arguments.
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Answ. 1. Call to minde every of those Scriptures, but remember their sense, as well as their sound; He is a foolish man who thinkes, as the bell tinks.
Answer 1. Call to mind every of those Scriptures, but Remember their sense, as well as their found; He is a foolish man who thinks, as the bell tinks.
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but of, and for such an all, and such a world, as is the all, and the whole world of believers, elect, Gods people, his true Israel, some of all sorts of people, out of all Nations some.
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.
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and you will be more fully convinc't, that we have the truth with us, and that this Doctrine of Christs dying for the whole bulk of men, is another Gospel from that which Christ and his Apostles,
and you will be more Fully convinced, that we have the truth with us, and that this Doctrine of Christ dying for the Whole bulk of men, is Another Gospel from that which christ and his Apostles,
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and presently to shew whom he laid down his life for, he addeth, v. 11. Ye are my friends, &c. It is most true what the Apostle saith, Rom. 5. 10. When we were enemies, we were reconciled to God, by the death of his Sonne; But
and presently to show whom he laid down his life for, he adds, v. 11. You Are my Friends, etc. It is most true what the Apostle Says, Rom. 5. 10. When we were enemies, we were reconciled to God, by the death of his Son; But
yet being loved of God from eternity, with the love of good pleasure, they have a price laid down for them by Christs death, to bring them under the love of friendship;
yet being loved of God from eternity, with the love of good pleasure, they have a price laid down for them by Christ death, to bring them under the love of friendship;
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,
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, you that love the truth,
and love not to be seduced (though that is a weak property of sheep, to wander) yet if you be Christs sheep, hear the voice of the good shepherd, and not of strangers;
and love not to be seduced (though that is a weak property of sheep, to wander) yet if you be Christ sheep, hear the voice of the good shepherd, and not of Strangers;
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certainly, where Christ or his Apostles speak in larger tearms of all, and world, and whole world, must not these tearms be limited to Christs sheep? It was a subtill counsel your new Lecturer gave you, that other Scriptures, which he cited in the second place,
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 sheep? It was a subtle counsel your new Lecturer gave you, that other Scriptures, which he cited in the second place,
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or of the generall for the speciall) to and by this main Position of our Lord, a fundamentall truth. Let this be first laid down, I lay down my life for my sheep;
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;
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but the smaller also, and in a Consort, take the Tenour and Counter-tenour with the Base: You must not only hearken to the loud noise of the world, and the sound of all, all, &c. but take in the smaller sounds of sheep and friends, and believers, and then,
but the smaller also, and in a Consort, take the Tenor and Countertenor with the Base: You must not only harken to the loud noise of the world, and the found of all, all, etc. but take in the smaller sounds of sheep and Friends, and believers, and then,
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because all men are not bought and redeemed by Christ, therefore I must not beleeve. I say again, this is nothing else but the language of unbeliefe, beware of it. 2. I retort it;
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;
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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.
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.
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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.
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.
Joh. 6. 47. and shall certainly be saved, Act. 16. 31. 4. Gods act of justifying the ungodly, Rom. 4. 5. 5. Gods raising Christ from the dead, Rom. 4. 24. 1 Pet. 1. 20, 21. consult and ponder the places.
John 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.
7. Christ himself held forth (indefinitely) as a sufficient, necessary, and only meane of salvation, which, who so believeth in, chuseth and relieth upon (under that notion) may be sure, that Christ hath an effectuall intention and purpose of saving him.
7. christ himself held forth (indefinitely) as a sufficient, necessary, and only mean of salvation, which, who so Believeth in, chooseth and Relieth upon (under that notion) may be sure, that christ hath an effectual intention and purpose of Saving him.
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We preach Christ crucified unto the Jews indeed (who will not see sufficiency) a stumbling blocke; and unto the Greeks (who will not see the necessary determinations of Gods wisdom this way) foolishnesse; But unto them which are called, perswaded to hearken after a crucified Saviour, the sufficiency, necessity,
We preach christ Crucified unto the jews indeed (who will not see sufficiency) a stumbling block; and unto the Greeks (who will not see the necessary determinations of God's Wisdom this Way) foolishness; But unto them which Are called, persuaded to harken After a Crucified Saviour, the sufficiency, necessity,
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Fourthly and lastly, I answer, The first act of thy faith is not to beleeve Christ died for all, or for thee in particular (the one is not true, the other is not certain to thee, till thou beleevest) but this is that thou art called unto, to believe in Christ,
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,
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as dying for sinners, and able and willing to save thee beleeving; then when thou comest to reflect upon thy faith, thou shalt finde Christ died for thee;
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;
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Let none then go away from such a Lecture, and say, We were led into, and kept in errour all this time (for we were taught, that we must first know we were elected, before we should beleeve;
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;
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but now, that we hear Christ died for all, we see ground for beleeving) for it is as much as your souls are worth, to miscarry here, you may be lost for ever upon this verticall point: For I deny, that Christs dying for all,
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 dying for all,
yet that thou shouldest know thy self of the number before thou believest, who but ignorant men will teach so? who but ignorant hearts will think so? Election is a cause of beleeving,
yet that thou Shouldst know thy self of the number before thou Believest, who but ignorant men will teach so? who but ignorant hearts will think so? Election is a cause of believing,
and so many as are ordained to life, have and shall believe, Act. 13. 48. And if men doe finally persist in unbelief, it is a sign they are not of Christs sheep, Joh. 10 26. He that would know his election or redemption before he believeth, is never like to know it.
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 Signen they Are not of Christ sheep, John 10 26. He that would know his election or redemption before he Believeth, is never like to know it.
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The Assumption to be denied of you, beloved, as of my self, is this, That Christ died for all that are called, tis a presumption without any found proof: for
The Assump to be denied of you, Beloved, as of my self, is this, That christ died for all that Are called, this a presumption without any found proof: for
1. The first proof, Else they should not have been called, is a non sequitur, or a false consequence, for many are called, because among the many, God hath his choise number,
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,
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or others account or profession, as Heb. 10. 29. He that fals away from his whole profession, is said, to count the bloud of the Covenant wherewith he was sanctified an unholy thing, sanctified, that is, professionally, and in opinion: So here.
or Others account or profession, as Hebrew 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.
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and if it be said, That such as hold Christ died for none but the elect, deny the Lord that bought them and all the world, I shall pay them back in their own coyn,
and 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,
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and positively state it, that such as teach, Christ died for more sinners, then God eternally elected, Deny the Lord that chose them, and so make a jarre between the sweet strings of Election and Redemption.
and positively state it, that such as teach, christ died for more Sinners, then God eternally elected, Deny the Lord that chosen them, and so make a jar between the sweet strings of Election and Redemption.
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there were other Reasons or Arguments scattered here and there, to amplifie his discourse (before he came to the Uses of his Doctrine) which I will briefly wipe away. 1. One passage was this,
there were other Reasons or Arguments scattered Here and there, to amplify his discourse (before he Come to the Uses of his Doctrine) which I will briefly wipe away. 1. One passage was this,
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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,
Answer 1. A false ground of Comfort is taken away, which cries peace, peace to the wicked, to whom the Lord Says, There is no peace. The truly sensible sinner loses no ground of Comfort upon his believing,
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,
and his death to all Sinners, where the Gospel comes, 1. Free, Because you may come to christ without your cost, without money, or money's price: 2. Full, in two respects,
and that Doctrine which preacheth comfort (more then in the offer) to a soul that neglects and rejects the Gospel is a false Doctrine. A third Passage.
and that Doctrine which Preacheth Comfort (more then in the offer) to a soul that neglects and rejects the Gospel is a false Doctrine. A third Passage.
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2. Thus, That Doctrine which hath so many dangerous Consequences, cannot be true, but this (of denying Christs death for the whole world) hath many dangerous consequences, therefore not true.
2. Thus, That Doctrine which hath so many dangerous Consequences, cannot be true, but this (of denying Christ death for the Whole world) hath many dangerous consequences, Therefore not true.
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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.
Answer 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.
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.
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 Deuteronomy 18. 2• ▪ be the judge.
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and hang another up by the tongue, and throw a third at the fires back, were it not a woefull thing? then much more that a mercifull, tender-hearted God should deal thus with the workmanship of his own hands.
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, tender-hearted God should deal thus with the workmanship of his own hands.
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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,
Does 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,
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but we will not learn of him. The Scripture tels us, Eccles. 7. ult. God made man upright, but they have sought out many inventions; waies enough to damn themselves;
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;
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yea, that one invention of eating the forbidden fruit, was sufficient to have damned the elect of God (with all the rest of mankinde) but that Christ stept in for them;
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;
as he freely doth for them? Who art thou that repliest thus against God? as if because man takes delight in sinning, God should take delight in meer damning;
as he freely does 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;
And if notwithstanding such universall grace and Redemption, as the Adversaries boast of, men will and do go on with their purpose of sinning, shall not God go on with his purpose of punishing the works of the devil in his own workmanship?
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?
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Ans. 1. None that believeth, and comes under condemnation, can never be said to be a true believer, in a true Theologicall, but only metaphysicall sense;
Ans. 1. None that Believeth, and comes under condemnation, can never be said to be a true believer, in a true Theological, but only metaphysical sense;
or any other this Arithmetick? The Lord only knoweth who, and how many, are his) he is an upstart nothing, who puts this reproach upon Gods diminutives, and his little flock.
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.
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and so have the raies of divine favour, contracted into a narrow compasse, Rom. 9. 28. 3. Our plea for Gods elect, will hold, and come to something in the end;
and so have the rays of divine favour, contracted into a narrow compass, Rom. 9. 28. 3. Our plea for God's elect, will hold, and come to something in the end;
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And in this, we may go so farre as to justifie the devil, who taught Cain, and Julian, and Spira to despair, and Judas to hang himself; Now you will conclude the devil to be a lier from the beginning,
And in this, we may go so Far 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,
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and that he cannot teach a truth, and on the contrary you will conclude, none ought to despair, &c. Ans. 1. It is a double reproach, either that this follows upon Christs dying for sinners prae-elected;
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 dying for Sinners prae-elected;
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That no devil shall teach a man to despair (note by the way 'tis the devils doctrine, not ours) nor shall man voluntarily damn himself, against Gods overruling will and power,
That no Devil shall teach a man to despair (note by the Way it's the Devils Doctrine, not ours) nor shall man voluntarily damn himself, against God's overruling will and power,
And so you may conclude, That although none ought to despair, nor hath any warrant for it, from Christs dying but for some, or from any other Scripture-truth;
And so you may conclude, That although none ought to despair, nor hath any warrant for it, from Christ dying but for Some, or from any other Scripture truth;
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And what vanity now appears in our opposing that errour of Christs dying for all the world? (or rather, what impiety and impudence doth not appear in his exclaiming against the Truth?) as having many dingerous consequences attending upon it.
And what vanity now appears in our opposing that error of Christ dying for all the world? (or rather, what impiety and impudence does not appear in his exclaiming against the Truth?) as having many dingerous consequences attending upon it.
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Were they consequences, they were dangerous enough, but we have discovered them not to be consequences, and the Adversarie's challenges to be but flourishes and bravadoe's, fighting all this time in the air,
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, fighting all this time in the air,
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and with his own shadow, to amuse the people, his Auditours, and ensnare your souls, which is the only dangerous consequence of his, not our Doctrine, that I am for the present afraid of.
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.
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2. Again, To shew the Lords meaning (whom he praied for here and elsewhere) he gives his own limitation, vers. 9. But for those that thou hast given me;
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;
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so Christ, for such, as did ignorantly crucifie him, though God did afterwards visit the sinnes of the fathers upon the children (who went on to crucifie Christ, in his members) at Jerusalems destruction.
so christ, for such, as did ignorantly crucify him, though God did afterwards visit the Sins of the Father's upon the children (who went on to crucify christ, in his members) At Jerusalems destruction.
that either Christ should so pray, or praying not be heard, or being heard, the person or persons praied for, should be eternally reprobated, and yet eternally pardoned.
that either christ should so pray, or praying not be herd, or being herd, the person or Persons prayed for, should be eternally reprobated, and yet eternally pardoned.
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1. They have the comfort of Gods speciall love, and that is more then what ariseth but from a generall love, which is no more then a reprobate may have.
1. They have the Comfort of God's special love, and that is more then what arises but from a general love, which is no more then a Reprobate may have.
Secondly, There is some comfort it seems (by the universall Doctrine) for men while they continue enemies (though more for his friends) this is implied; because Christ died for all, from a generall love; my Beloved; observe the fallacy;
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 generall love to that kinde of his creatures, Man-kinde (and not such a love to Angel-kinde) as to appoint a Redeemer in that nature for men, of the common kinde, and those as bad,
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,
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And so this Heretick is forc't (being NONLATINALPHABET, convinc't and condemn'd in himself, as I gather by this Use) to apply his comfort to the elect alone;
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;
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for we desire no more then a particular and personall assurance, in and from a generall promise, such as Pauls, 1. Tim. 1. 15. and yet this generall, is not so universall, as that Christ died for all the world of men.
for we desire no more then 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.
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His third Use was, To teach us abundance of love to Christ. Answ. I demand whom he means by [ us ] if the people of God, and the elect, and believers;
His third Use was, To teach us abundance of love to christ. Answer I demand whom he means by [ us ] if the people of God, and the elect, and believers;
how is this a direct inference, from Christs buying the whole world? if all men, be meant by us, how shall they love, who doe not believe? but if he understood Gods peculiar people;
how is this a Direct Inference, from Christ buying the Whole world? if all men, be meant by us, how shall they love, who do not believe? but if he understood God's peculiar people;
because he mention'd the Spouse afterwards [ no wonder her love is so carried after her espoused husband Christ ] let him know that the hearts of the Saints are touched and taken with the speciall love of Christ;
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;
because they know in part, and shall yet further know, Christ died for them, not only out of a generall love which he bears to mans nature; but out of a speciall and singular love, which he bears to their persons, and to theirs onely.
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 men nature; but out of a special and singular love, which he bears to their Persons, and to theirs only.
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Let me but adde a few Arguments, as Antidotes (against the poyson, which some of you, may have suck't in of late) and preservatives from the infection of this hereticall tenet, of Christs buying the world of men, and dying for them all;
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 buying the world of men, and dying for them all;
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here the Remonstrants (Arminians so calling themselves) at the Hague conference, had a subtle distinction of Christs dying, Non loco & vice omnium, not in the room and stead of all, sed bono tantum; but for their good only,
Here the Remonstrants (Arminians so calling themselves) At the Hague conference, had a subtle distinction of Christ dying, Non loco & vice omnium, not in the room and stead of all, sed Bono Tantum; but for their good only,
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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,
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,
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The good, the all, or any of the benefits that comes from Christs death, floweth from this that he suffered in the room of those, who have that good and benefit by his death;
The good, the all, or any of the benefits that comes from Christ death, flows from this that he suffered in the room of those, who have that good and benefit by his death;
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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;
and his death, Ascension, sitting, interceding with the Father, all together, Rom. 8. 34. and more particularly with his Intercession, 1 John 2. 1, 2. and if so;
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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,
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,
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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;
and in this present age (as in the Apostles age) under the curse, Gal. 3. 10. And they who have any since forgiven, have all Sins forgiven them, Col. 2. 13. Zach 13. 1. which Are the elect only;
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Christs peculiar people, Mat. 1. 21. Tit. 2, 14. 4. That of the Gospel, and of the promise of life; the former being (as our new teacher said ) for all, the promise of life for believers only:
Christ peculiar people, Mathew 1. 21. Tit. 2, 14. 4. That of the Gospel, and of the promise of life; the former being (as our new teacher said) 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,
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,
why do the Assertours of such grace, deny them the seal thereof in Baptisme? 9. It leads to other errours, as pernitious and pestilent; I'le instance in three,
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,
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1. That of free will; for Christs death for all, obtains but of God (by their Doctrine) a possibility that men may be saved, converted, &c. If they will; and that will left in their common Nature, is Grace; Gospel-grace they must make it,
1. That of free will; for Christ 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 a will set at liberty for the receiving and acting of grace, onely to the Elect; such falling away from such grace, is an imputation, by Arminian Doctrine cast upon the Elect of God;
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;
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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;
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;
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That which is indulgent, is for Christ as a Lord to allow wicked men common benefits, &c. That which I thinke over-indulgent is, that Christ hath bought and purchased these men, and the world for them;
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;
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And the stretching inferences, which our Arminian-Novellists doe wier-draw from hence, are; That such acts of Gods mercy are effects of Christs Mediatour-ship;
And the stretching inferences, which our Arminian-Novellists doe wier-draw from hence, Are; That such acts of God's mercy Are effects of Christ Mediatorship;
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it is upon some satisfaction which Christ hath made to his Father, and from some generall pardon, which he hath obtained of his Father for Adam's, and all mens first fault in Adam.
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.
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But that the world, and the lives of wicked men, and the blessings of this life (though the earth be given to the sons of men, even into the hands of the wicked, Job 9. 24.) come not in to them by Christs purchase, I think I may evince by these Demonstrations,
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 purchase, I think I may evince by these Demonstrations,
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for that being granted, 'tis founded in grace, and many Princes denying Romes grace and faith, they conclude such are to be deprived of their temporall dominions and dignities.
for that being granted, it's founded in grace, and many Princes denying Romes grace and faith, they conclude such Are to be deprived of their temporal Dominions and dignities.
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5. This confounds the Kingdom of Power, and the Kingdom of Grace, and brings all humane Powers and Magistrates, States and Common-wealths, immediately under Christs mediatory Kingdom;
5. This confounds the Kingdom of Power, and the Kingdom of Grace, and brings all humane Powers and Magistrates, States and Commonwealths, immediately under Christ mediatory Kingdom;
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Mr Gillespy well infers, Then Christ dieth for them, and did thus farre make satisfaction in the behalf of the wicked, that judgement might be deferred from them;
Mr Gillespie well infers, Then christ Dieth for them, and did thus Far make satisfaction in the behalf of the wicked, that judgement might be deferred from them;
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and thereby hath obtained that they shall be judged, not according to rigour, but by the Gospel, which intimateth, That Christ hath taken away all their sinnes against the Law;
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;
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his body becomes mortall and obnoxious to death (in which sense the Apostle saith, The body is dead, Rom. 8. 10.) his soul and spirit is void of the life of God,
his body becomes Mortal and obnoxious to death (in which sense the Apostle Says, The body is dead, Rom. 8. 10.) his soul and Spirit is void of the life of God,
and gives them not all their torment before their time, Math. 8. 29. and yet this patience is exercised to devils, without a purchase or death of a Mediatour;
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;
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for us to collect his transaction, about man fallen, and his dispensations towards him? yet in this case the Apostle makes a clear inference, If God spared not them, but reserveth them unto judgement;
for us to collect his transaction, about man fallen, and his dispensations towards him? yet in this case the Apostle makes a clear Inference, If God spared not them, but reserveth them unto judgement;
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where he speaks of Angels and men, as coming from the same act of Gods just patience, and patient-justice. And though we know not how this should be, he knoweth how to be just and patient too;
where he speaks of Angels and men, as coming from the same act of God's just patience, and patient-justice. And though we know not how this should be, he Knoweth how to be just and patient too;
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2. The threatning, Gen. 2. 17. against Adam, and all men sinning in him, is not taken off by the promise, Gen. 3. 15. which is only to the woman and her seed:
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:
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but such as should be the womans seed, from their interest in a second Adam, Christ Jesus, not from any relation to him as the first Adam: All therefore, who are yet but in the first Adam, and as branches of that root are under the sentence of death for that first sinne;
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;
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but God takes not the forfeit, for when Christ the promised seed, steps in for that part of mankinde, who are with Christ, the seed of the woman, the elect of God, the patience, mercy and bounty of God steps in for the rest of mankinde,
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,
the foundation of which covenant Christ cannot be, as Mediatour; for then he should be the foundation of two Covenants, contradistinct; works and grace;
the Foundation of which Covenant christ cannot be, as Mediator; for then he should be the Foundation of two Covenants, contradistinct; works and grace;
5. What Christ the Sonne of God doth in this reprieve of the serpents seed (as indeed he doth all that is done) 'tis as he is God and Lord of all in the Kingdom of his Power, which he makes subservient to the Kingdom of his Grace,
5. What christ the Son of God does in this reprieve of the Serpents seed (as indeed he does all that is done) it's as he is God and Lord of all in the Kingdom of his Power, which he makes subservient to the Kingdom of his Grace,
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and his father also (as a Lord and great Prince, not as Husband or Bridegroom) should throw away little and great summes of money, with sutes of cloth upon the common prisoners,
and 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,
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and appoint them relief out of a common Almes-basket, all to this end, that these common prisoners might doe some service in the great family for his Spouses advantage:
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:
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and in the old Prophecies, types and shadows, and in the fulnesse of time, in the substance of our nature, among a world of Captives to wooe his Church, his •pouse and Bride, to redeem and save her,
and 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 •pouse and Bride, to Redeem and save her,
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and Lord of all (like himself, and his greatnesse) he casts away life and health, wealth, honour and riches, poor crums, or if you conceit it great morsels, gobs and cantels, upon the men of this world (Gods great house now turned into a prison) and appoints them ordinary relief, out of the common basket of his bountifull providence (which might lead them to repentance,
and Lord of all (like himself, and his greatness) he Cast away life and health, wealth, honour and riches, poor crumbs, or if you conceit it great morsels, gobs and cantels, upon the men of this world (God's great house now turned into a prison) and appoints them ordinary relief, out of the Common basket of his bountiful providence (which might led them to Repentance,
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and who (that will not shut his eyes) seeth it not one thing to be reprieved and spared under the dominion of God's and Christ's power, which is all the Serpents seed are capable of,
and who (that will not shut his eyes) sees it not one thing to be reprieved and spared under the dominion of God's and Christ's power, which is all the Serpents seed Are capable of,
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as Psal. 36. 6. Another thing for God, in Christ, to provide for believers, and his chosen ones, from speciall purchase, to serve them in, with all things, out of speciall love; and to convey all unto them, by a speciall promise, 1 Tim. 4. 10. 6. Although this reprieve of the wicked, is for the elects sake, and for Christs sake;
as Psalm 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 sake, and for Christ sake;
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for the good of his Church, to afflict, and try them, yet are they farre from being purchased; so God can shew many drops of mercy (to further on his Sons designes) in a common way of providence;
for the good of his Church, to afflict, and try them, yet Are they Far from being purchased; so God can show many drops of mercy (to further on his Sons designs) in a Common Way of providence;
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Lastly (which may serve for our last demonstration, and last answer also to the grand Objection) As Christs Kingdom of power and grace must not be confounded;
Lastly (which may serve for our last demonstration, and last answer also to the grand Objection) As Christ Kingdom of power and grace must not be confounded;
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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 brought out by a strong hand;
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 brought out by a strong hand;
yea, and the creature shall be delivered from the bondage of corruption, into the glorious liberty of the sonnes of God, Rom. 8. 21. As it shall be the glorious liberty of the sonnes of God to give homage and service of praise, to God,
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,
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,
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,
as the nurse to a Kings sonne and heit-apparant to the Crown, when the Prince comes to his fathers Kingdom, the is made partaker of some choice preferment with the Prince she nursed:
as the nurse to a Kings 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:
or of all men in the world, for worldly enjoyments? When as 1. NONLATINALPHABET, the creature it self, Rom. 8. 21. or NONLATINALPHABET, every creature, ver. 23. or totus mundus conditus, as Beza, the whole substantiall structure,
or of all men in the world, for worldly enjoyments? When as 1., the creature it self, Rom. 8. 21. or, every creature, ver. 23. or totus World conditus, as Beza, the Whole substantial structure,
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if they were under the liberty of Christs purchase) nor shall have any share in the glorious liberty of the sonnes of God, and of the creature hereafter;
if they were under the liberty of Christ purchase) nor shall have any share in the glorious liberty of the Sons of God, and of the creature hereafter;
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
as the chaff is purchased with the wheat, for the wheats sake, which, when the wheat is severed from it, is burned up, and cast into the fire; I shall offer this
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 Christs over-ruling power) and for their advantage; and yet not death it self,
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 overruling power) and for their advantage; and yet not death it self,
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2. What is beneficiall to them, comes in (as we have shewed) by a legall-Reprieve, wherein there is justice all along predominantly mixed with mercy and patience,
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 grace in Christ, and brings in the accomplishment of an absolute free Covenant, made with Christ for the free effectuall compleat salvation of all,
and 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 onely God's chosen: who being his chosen, are his only redeemed ones, his only espoused ones, his reconciled ones, his adopted ones, his sanctified ones, his glorified ones; To the praise of the glory of his grace, wherein he hath accepted them in his beloved.
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 ones; To the praise of the glory of his grace, wherein he hath accepted them in his Beloved.
Nor did he die only that God might enter a Covenant with mankinde upon any condition, but that he might most surely covenant with Christ the Surety, under the condition of (the Elects) uniting and growing up, by faith in him;
Nor did he die 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;
for the infringed legall-covenant of nature (in Adam) and the want of satisfaction, &c. And that some certain ones, beloved, in Gods good pleasure, above the rest, might be actually freed, &c. still for more ,
for the infringed legal-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,
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which he endeavours to prove, from the generall expression [ world ] Joh. 3. 16. from the Parable of the Feast, Math. 22. from 1 Tim. 2. 6. & 2 Pet. 2. 1. & 1 Joh. 2. 2. to all which places alleadged and improved by Samuel Oates, we have given our answer long before, Paulus Testardus came to our view;
which he endeavours to prove, from the general expression [ world ] John 3. 16. from the Parable of the Feast, Math. 22. from 1 Tim. 2. 6. & 2 Pet. 2. 1. & 1 John 2. 2. to all which places alleged and improved by Samuel Oates, we have given our answer long before, Paulus Testardus Come to our view;
and what greater strength there is in his Arguments, I shall leave to the full examen and censure of able judgem•nts, and learned Pens: But may I passe my vote, without offence of the weak or strong, it is this, Amicus Testardus, in his pursuit of peace and truth,
and what greater strength there is in his Arguments, I shall leave to the full examen and censure of able judgem•nts, and learned Pens: But may I pass my vote, without offence of the weak or strong, it is this, Amicus Testardus, in his pursuit of peace and truth,
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and in many excellent notions and harmonicall notes of free effectuall grace, &c. but in this plea, Magis amica veritas, for while he pleadeth that Christs death is for all,
and in many excellent notions and harmonical notes of free effectual grace, etc. but in this plea, Magis amica veritas, for while he pleads that Christ death is for all,
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And first to shew how inconsistent his Tenet is with Scripture, he neither doth, nor can maintain it, without the Assertion of such a generall intention, such a generall Covenant, such an universall call,
And First to show how inconsistent his Tenet is with Scripture, he neither does, nor can maintain it, without the Assertion of such a general intention, such a general Covenant, such an universal call,
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1. All the intention of Christs death which the Scripture holds forth, is a proper and single intention, by such a medium, or mean to come to such an end;
1. All the intention of Christ death which the Scripture holds forth, is a proper and single intention, by such a medium, or mean to come to such an end;
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this was the Fathers single and sole end, Heb. 2. 10. And this was Christs, Joh. 17. 19. Testardus renders this intention double, by making it common to all,
this was the Father's single and sole end, Hebrew 2. 10. And this was Christ, John 17. 19. Testardus renders this intention double, by making it Common to all,
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but spirituall life of justification, sanctification and glory. Testardus makes it partly absolute, partly conditionall; a very weak intention (in effect) and irrationall;
but spiritual life of justification, sanctification and glory. Testardus makes it partly absolute, partly conditional; a very weak intention (in Effect) and irrational;
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3. The Scripture intention is so successefull, as to be satisfactory to the Father and the Sonne, Isa. 53. 10, 11. The pleasure of the Lord (about Christs death) shall prosper in his (sonnes) hand. He (the Lord Jesus) shall see of the travel of his soul, and shall be satisfied.
3. The Scripture intention is so successful, as to be satisfactory to the Father and the Son, Isaiah 53. 10, 11. The pleasure of the Lord (about Christ 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 som that hearkens after the Gospel-intention, as well as invitation, Isa. 55. 2. 'tis and shall be bread, and marrow, and fatnesse, But Testardus generall intention, is not satisfying to God himself, and the Father, or Christ;
Yea, and to the Some that hearkens After the Gospel-intention, as well as invitation, Isaiah 55. 2. it's and shall be bred, and marrow, and fatness, But Testardus general intention, is not satisfying to God himself, and the Father, or christ;
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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.
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.
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he cannot be resolved by his Doctrine, because by the more generall redemption, and intention, God doth not mean to bestow actuall salvation upon the sinner, but conditionally;
he cannot be resolved by his Doctrine, Because by the more general redemption, and intention, God does not mean to bestow actual salvation upon the sinner, but conditionally;
and ingenuously acknowledgeth peculiar to the elect) but in effect , their own NONLATINALPHABET velle to make use of Gods NONLATINALPHABET passe; their naturall will, to make use of Gods common supernaturall light:
and ingenuously acknowledgeth peculiar to the elect) but in Effect, their own velle to make use of God's pass; their natural will, to make use of God's Common supernatural Light:
Is this satisfactory? or that which somewhere he asserteth, that God granteth a faculty of salvation, to miserable sinners, in the generall redemption;
Is this satisfactory? or that which somewhere he Asserteth, that God grants a faculty of salvation, to miserable Sinners, in the general redemption;
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but the use of that faculty, he indulgeth only to believers, in the speciall redemption? Tis yet but common and unsatisfying to the miserable sinner, I fear, I beleeve.
but the use of that faculty, he indulgeth only to believers, in the special redemption? This yet but Common and unsatisfying to the miserable sinner, I Fear, I believe.
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viz. as for the beginnings, so for the compleatings of salvation, in and upon the same persons, Rom. 8. 29. Whom he did fore-know vers. 30. Whom he hath predestinated, &c. reade on to the end of vers. 34. Now all that I know of Heterodox with Orthodox have agreed in this, That Christs resurrection and intercession are peculiar in their intentions and fruits; for the faithfull only;
viz. as for the beginnings, so for the compleatings 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 resurrection and Intercession Are peculiar in their intentions and fruits; for the faithful only;
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and the fruit which he would have appertain to all and every one, is, an asking and, obtaining leave (for so I may sometime english his facultas) of God, that they may be saved;
and the fruit which he would have appertain to all and every one, is, an asking and, obtaining leave (for so I may sometime english his facultas) of God, that they may be saved;
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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 Christs resurrection,
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 resurrection,
But to anticipate and enervate the Argument, not more usually then truly, raised from Christs praier, Ioh. 17. viz. whom Christ included only in that his praier (which is the canon of his intercession in heaven by Arminias own concession) he only intended in his death, our Antagonist gives his Reader a squint-eyed hint;
But to anticipate and enervate the Argument, not more usually then truly, raised from Christ prayer, John 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 squint-eyed hint;
nor yet the first application of salvation, by the infusion of faith, Sed custodiam in fide, & cum Christo unione, but the Fathers keeping of the believer in faith and union with Christ, Let us,
nor yet the First application of salvation, by the infusion of faith, said custodiam in fide, & cum Christ Union, but the Father's keeping of the believer in faith and Union with christ, Let us,
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which eternall life begins in the knowledge of the true God, even in those Gentiles and Heathens who had worshipped the creature, in stead of the Creatour;
which Eternal life begins in the knowledge of the true God, even in those Gentiles and heathens who had worshipped the creature, in stead of the Creator;
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Christ is not to be made known to the Gentiles, till he be glorified, he praieth therefore that he be glorified, that the knowledge of God in him, sent of God, might be disposed, verse 3. So as they who never knew God, might know him rightly and savingly;
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;
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but his intention and eye was solely upon these, so was it in his death, vers. 19. 5. And lastly, All the Scripture intention of Christs death, maketh not a separation or distinction between the sufficiency and efficiency thereof upon the same subject;
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 death, makes not a separation or distinction between the sufficiency and efficiency thereof upon the same Subject;
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and in a true sense, more then his act or passion, Psal. 40. 6, 7, 8. with Heb. 10. 9, 10. So we finde not, that life is prepared and offered for any,
and in a true sense, more then his act or passion, Psalm 40. 6, 7, 8. with Hebrew 10. 9, 10. So we find not, that life is prepared and offered for any,
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and in him made with the woman, and a speciall rank or company, contradistinct to the seed of the serpent, Gen. 3. 15. Gal. 3. 16, 17. But Testardus represents it,
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 Testardus represents it,
and therefore actuall reconciliation between her and God, promised and obtained; but grant it, that as he had the conditionall offer of the Mediatour, then preached;
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;
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God saith, Thou art a Priest, Psal. 110. 3. Thou shalt be the Sacrifice, Thou shalt be my salvation, Isa. 49. 6. And I will give thee for a Covenant, a Covenant-founder and ratifier by thy bloud, Heb. 13. 20. Christ agreeth, Psal. 40. 7, 8. Loe I come, I delight to doe thy will, Joh. 17. 19. For their sakes I sanctifie my self, I addresse my self to •uffer for them;
God Says, Thou art a Priest, Psalm 110. 3. Thou shalt be the Sacrifice, Thou shalt be my salvation, Isaiah 49. 6. And I will give thee for a Covenant, a Covenant-founder and ratifier by thy blood, Hebrew 13. 20. christ agreeth, Psalm 40. 7, 8. Lo I come, I delight to do thy will, John 17. 19. For their sakes I sanctify my self, I address my self to •uffer for them;
and as it pleased the Father, that in him all fulnesse should dwell, Col. 1. 19. So it pleaseth the Son, that all that God hath given him to die for, Be sanctified through the truth,
and as it pleased the Father, that in him all fullness should dwell, Col. 1. 19. So it Pleases the Son, that all that God hath given him to die for, Be sanctified through the truth,
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none of the elect Jewels) be lost, Joh. 6. 39. And this is the will of the Son, Joh. 17 24. Father, I will that they also whom thou hast given me, be where I am, &c. Thus stands the sole and absolute agreement between God and Christ,
none of the elect Jewels) be lost, John 6. 39. And this is the will of the Son, John 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,
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although he yeeldeth an absolute agreement about the elect, yet the would have another agreement (and that between God and Christ) about the rest of mankinde, Qui non sunt Christi oves, who are not the sheep of Christ,
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 Christ Owes, who Are not the sheep of christ,
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but only some men should have the particular, or speciall and sole imputation of his righteousnesse, which must needs make an Argument or Paralogisme of quatuor termini, in the Apostles reason, For he hath made him, &c. taking the persons for whom he was made sin [ us ] in a larger sense of all mankinde,
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 since [ us ] in a larger sense of all mankind,
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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.
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.
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;
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;
even there where he endeavoureth to distinguish them (and doth in part suggest some differences) for in the Covenant of works (he saith, truly) God gives no man (since the fall) ability to fulfill it's condition. And in that generall Covenant of grace (which he frameth) with all me, God gives but posse, si velint; ability, without a will;
even there where he endeavoureth to distinguish them (and does in part suggest Some differences) for in the Covenant of works (he Says, truly) God gives no man (since the fallen) ability to fulfil it's condition. And in that general Covenant of grace (which he frameth) with all me, God gives but posse, si velint; ability, without a will;
as himself elswhere acknowledgeth, when God doth but so move, that he may, if he will be saved (and leave it at last to the creatures will) it is but according to the tenour of the Covenant of nature;
as himself elsewhere acknowledgeth, when God does 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;
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;
and by daily providence, naturall sustentation, suspension of wrath, administration of the universe for mans good with lenity; patience, and long-suffering;
and by daily providence, natural sustentation, suspension of wrath, administration of the universe for men good with lenity; patience, and long-suffering;
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.
This is, to Testardus, a calling, this is a Testimony of (Saving) grace; And this he endeavours to prove, from Psalm 19. Act. 14 17. Cap. 17. 26, 27. Rom. 2. 4. To which we oppose Scripture and Reason.
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That Scripture 1 Cor. 1. 21. is clear, When by the wisdome of this universe (all the wisdome of God displaied in the creatures) men by their best light knew not, so much as God, it pleased God by the preaching of the Gospel to give the knowledge of Christ,
That Scripture 1 Cor. 1. 21. is clear, When by the Wisdom 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,
It is manifest in all the creatures, and God hath shewed it to the reasonable creature, man, viz. vers. 19. The invisible things of him, from the creation of the world, these are clearly seen, being understood by the things that are made;
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 Mediatour, God-man, or the mystery of Christ crucified, discernable there, not a word of Christ, read or written, in all that great volume.
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.
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or without any means of the revelation of Christ, while aliens from the Polity, or administrations of the Church of Israel, where only Christ was made known (and that but darkly in types) and while strangers from the Covenants of promise, which doe more clearly hold out Christ,
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,
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1. That which is not aptum medium, a fit mean to discover Christ, or to hold forth the Gospel-proposition, that Christ died for sinners, can be no mean at all, appointed in the wisdome of God for such a purpose:
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:
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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,
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,
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3. That calling which meets with no successe at all, in any one man, to bring him to salvation, was never ordained of God (that I can finde in the Word) to bring him to such an end:
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:
But this universall call by the creatures providence, &c. is found by Testardus own reading, observation and judgement, unsuccessefull to every one that had it;
But this universal call by the creatures providence, etc. is found by Testardus own reading, observation and judgement, unsuccessful to every one that had it;
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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!
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!
but he is wont every where to stile them so, and to term that a calling unto Christ, which the Scripture never so exprest, not can we finde that it hath any such intention to hint it to us.
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.
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of which, Ephes. 2. 10. Day unto day, vers. 2. uttereth speech; the continuall succession of day and night, holds out something of Gods goodnesse and providence, nothing of a Gospel-promise:
of which, Ephesians 2. 10. Day unto day, vers. 2. utters speech; the continual succession of day and night, holds out something of God's Goodness and providence, nothing of a Gospel promise:
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and all the time from Abraham to Christ, when the Gentiles had not the Covenant (by Testardus confession) yet they had this call by the creatures, For there is no speech nor language, no place or people that ever lived,
and all the time from Abraham to christ, when the Gentiles had not the Covenant (by Testardus Confessi) yet they had this call by the creatures, For there is no speech nor language, no place or people that ever lived,
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and it's ministery, by his teaching in the great volume of the creatures; That mainly wherein creature and Scripture-teaching are alike, is the extent of their teaching;
and it's 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;
The men of Lystra would be offering Sacrifice to Paul and Barnabas, as to gods, they, abhorring such a sacriledge, vilifie and annihilate themselves in that case,
The men of Lystra would be offering Sacrifice to Paul and Barnabas, as to God's, they, abhorring such a sacrilege, vilify and annihilate themselves in that case,
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but are these works of Creation and Providence (out of a Type or a Sacrament) instituted means of seeking or finding him as a Redeemer? Or did God make of one bloud all Nations, to that end they might seek a Redeemer before the fall? Or is Christ in the execution of Gods decree of election, to be brought into our consideration before the fall? Yet the naturall bloud, out of which all Nations doe spring, was given Adam before the fall;
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 fallen? Or is christ in the execution of God's Decree of election, to be brought into our consideration before the fallen? Yet the natural blood, out of which all nations do spring, was given Adam before the fallen;
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and the immortall spirit (which Adam had immediately from God, and all men in like manner since receive it from him the father or creatour of spirits) was before the fall.
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 fallen.
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and had given them immortall spirits, as he proves out of the Poet Aratus. But when he comes to preach an Article or two of the Gospel, he hath laid aside his quotation from Poets sure. See v. 30. & 31.
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.
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Doth it follow that Christ is taught in Creation and Providence? Or though it leads to repentance, all are not of Testardus minde, that the Apostle meaneth it of saving repentance;
Does 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 means it of Saving Repentance;
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and full word for repentance used in the new Testament) how the goodnesse of God leads a sinner to it, is worthy our understanding? Verily not as an ordinance instituted of purpose, which I gather from Act. 17. 30. the times of meer goodnesse and patience, in the midst of Gentilish ignorance, God winked at, but now commandeth;
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 commands;
when once Christ is discovered in the Gospel (for that NONLATINALPHABET, did not in any age of it self, reveal NONLATINALPHABET, that goodnesse and bounty of God, in providence, never revealed Christ,
when once christ is discovered in the Gospel (for that, did not in any age of it self, reveal, that Goodness and bounty of God, in providence, never revealed christ,
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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,
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 how have I taken the creatures? (not only meat and drink, but husband, wife, childe, friends, wealth, successes of labours, &c.) with unclean hands, with an impure conscience, came they in never so lawfully before men,
And 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, Come they in never so lawfully before men,
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and will, if I beleeve the Gospel to me, give out a pardon, under seal, by speciall and singular grace, Why should I not beleeve? Why should I not repent? Thus, I say, occasionally,
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,
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as a poor sinner meets first with the Gospel-tidings, he may and ought to be induced to faith and repentance, from the consideration of what common benefits he shares in,
as a poor sinner meets First with the Gospel tidings, he may and ought to be induced to faith and Repentance, from the consideration of what Common benefits he shares in,
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and that repentance (not to be repented of) coming in after faith) the common goodnesse of God must first lead to faith, before it leads to repentance;
and that Repentance (not to be repented of) coming in After faith) the Common Goodness of God must First led to faith, before it leads to Repentance;
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but that it cannot without a former discovery of the Word; the Gentiles therefore who had no word or promise of Christ discovered, had no call to Christ, and saving repentance;
but that it cannot without a former discovery of the Word; the Gentiles Therefore who had no word or promise of christ discovered, had no call to christ, and Saving Repentance;
nor can the Apostle be construed or interpreted, as intimating such a generall call by the creatures, extra verbum without the Word (as Testardus would have it) and that grounded upon a generall Covenant;
nor can the Apostle be construed or interpreted, as intimating such a general call by the creatures, extra verbum without the Word (as Testardus would have it) and that grounded upon a general Covenant;
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as the Covenant is grounded upon generall redemption; and that upon a generall intention; but the ground-worke, and the superstructure already shaketh;
as the Covenant is grounded upon general redemption; and that upon a general intention; but the groundwork, and the superstructure already shakes;
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for without that death of his, there had been no place for long-suffering and patience towards sinners (which appeareth from the punishment of devils, &c.) but the present world had been (upon Adams sin) turned into a hell, in an instant.
for without that death of his, there had been no place for long-suffering and patience towards Sinners (which appears from the punishment of Devils, etc.) but the present world had been (upon Adams sin) turned into a hell, in an instant.
so for him, and his glorious ends, viz. to raise up the humane nature, first, into personall union, by assumption of it into the unity of himself the second person;
so for him, and his glorious ends, viz. to raise up the humane nature, First, into personal Union, by Assump of it into the unity of himself the second person;
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And as Sodom should have been spared for ten righteous mens sakes, so for the elects sake (as sometimes evil daies are shortned) time is lengthened out;
And as Sodom should have been spared for ten righteous men's sakes, so for the elects sake (as sometime evil days Are shortened) time is lengthened out;
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2. What necessity of this worlds being turned into a hell, immediately upon the coming in of sin? If Christ had not m•rited for all, & c? Or what necessity of Christs generall satisfaction, that the elect might have this world to live and breathe in? His sole and single satisfaction for the elect, will purchase time,
2. What necessity of this world's being turned into a hell, immediately upon the coming in of since? If christ had not m•rited for all, & c? Or what necessity of Christ 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,
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Answ. 1. We have answer'd before, the Apostle in that place comes to deal with Jews as well as Gentiles, which appears, in that he speaks to man indefinitely compared with God,
Answer 1. We have answered before, the Apostle in that place comes to deal with jews as well as Gentiles, which appears, in that he speaks to man indefinitely compared with God,
and cited to his Tribunall, whoever he be that judgeth, &c. 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;
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;
but now that God suffered thee, ô Gentile, as well as Jew, to live to Gospel-times, thou hast such a motive to repentance as all thy Ancestours had not;
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;
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then thy predecessours, to come in to Christ, &c. 3. Men living in the Apostles times, had improvements for more then the most common light of the old Heathen;
then thy predecessors, to come in to christ, etc. 3. Men living in the Apostles times, had improvements for more then the most Common Light of the old Heathen;
And the Jews had the advantage of former times, by the lightsome beams of wholsome Expositions of the writings of the Prophets, read and preached by the Apostles in their Synagogues;
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;
4. As they had means of more light, so they are, certainly, men who did improve nature-light and Gospel-light, better then others, whom the Apostle deals with;
4. As they had means of more Light, so they Are, Certainly, men who did improve nature-light and Gospel light, better then Others, whom the Apostle deals with;
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with such as we call close hypocrites, not grosse dissemblers, such who were, as Calvin brands them, Sanctuli, little Saints in their own opinion, comparing themselves with others;
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;
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somewhat like the young man in the Gospel, Mar. 10. 17, 21. thinks Beza. Such, no question, who could see into the grossenes of others open sins, and did censure them;
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 Gods patience extended more to them, then to others;
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;
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Obj 4. The acts of divine patience and providence, agree with the calling by Gods Word and Spirit, in the main end, which is the salvation of all that are called,
Object 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 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.
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 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.
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Ans. 1. In the most generall call by the creatures, Testardus himself saith, Gods end and will for all mens salvation, is but aliquatenus, in some sort or respect 'tis his will and end, in some respect it is not:
Ans. 1. In the most general call by the creatures, Testardus himself Says, God's end and will for all men's salvation, is but aliquatenus, in Some sort or respect it's his will and end, in Some respect it is not:
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2. Who seeth not the artifices of this Author, or rather his inartificiall jumbling and confounding of the truth, mention'd Rom. 1. 18, 25. with that in 1 Tim. 2. 4. The Apostle to the Romans meaning by truth there, the true notions and right apprehensions of the Deity in some common way;
2. Who sees 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 Romans meaning by truth there, the true notions and right apprehensions of the Deity in Some Common Way;
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and to Timothy mentioning (according to his meaning) ver. 5. not only the Doctrine of one God, but of one Mediatour: Now though it is Gods end to bring men to salvation, by the knowledge of a Mediatour,
and to Timothy mentioning (according to his meaning) for. 5. not only the Doctrine of one God, but of one Mediator: Now though it is God's end to bring men to salvation, by the knowledge of a Mediator,
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,
3. It being clear, that the Apostle to Timothy, means, as he Expresses 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,
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but of such ranks and sorts of men, where the Gospel cometh, out of which God willeth his chosen, high and low, rich and poor to be saved, by the acknowledgement of that one God, reconciled by the ransome of that one Mediatour, for all them.
but of such ranks and sorts of men, where the Gospel comes, out of which God wills 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.
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Ob. 5. But (saith Testardus further) God giveth in that generall light, and way of providence to the Heathen, that which is common to the call of the Word and Spirit, viz. a posse illud praestare, an ability to obey their light, & salvari, and to be saved,
Ob. 5. But (Says Testardus further) God gives 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,
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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 NONLATINALPHABET velle in a regular way,
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,
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Ob. 6 It is further 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,
Ob. 6 It is further 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,
Ans. 1. God freely giveth back to Adam's of-spring many forfeited outward favours, but not to testifie and preach thereby his most free favour in Christ to every son of Adam. Every free act of Gods goodnesse is not presently, The grace of our Lord Jesus Christ:
Ans. 1. God freely gives 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:
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and he clears it thus, 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 he clears it thus, While the Lord indulgently uses his own Servants, and follows them with earthly blessings, he Declareth his good will towards them by pledges of that nature,
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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 hath observed in two old copies, are v. 8. stiled NONLATINALPHABET, brethren) should come to repentance; and when such,
God's 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 hath observed in two old copies, Are v. 8. styled, brothers) should come to Repentance; and when such,
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but till that time, if you will beleeve the Preacher, Eccles. 9. 1. by all that is before them, in the bare events of providence, no man knoweth either love or hatred.
but till that time, if you will believe the Preacher, Eccles. 9. 1. by all that is before them, in the bore 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, saith our Antagonist, with the call by the Word and Spirit, that the grace given in it, destroieth not nature, &c. Ans. 1. No marvell, when as it is but nature, or the common gifts and improvements of nature.
Object 7. In this, lastly, the call by the creatures, and good providence of God agreeth, Says 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.
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what straining? what yeelding, and giving in? So that more then Christs sheep may be but purchased, but, 1. This is not all and every •ingular: 2. This is asserted but with an ira, and a saltem•, he so died,
what straining? what yielding, and giving in? So that more then Christ 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,
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but who taught him or any Minister to preach with such extenuations? I had thought the Gospel should be preached fully, with a tantùm dilexit, so, and so greatly God loved the world, &c. as himself hath it elswhere;
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 elsewhere;
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2. To enlarge this offer and call to any individuals, yea, and that absolutely, to every singular man in Testardus words, Christ died for thee, &c. Beleeve, is a preaching of his own,
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,
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For as the Scripture speaks to the elect themselves, but conditionally, If thou b•l•evest thou shalt be saved, and tels him not, Christ died for any individual person before he beleeveth •ho it is a presumption for any preacher of the Gospel, to say he knoweth not what, NONLATINALPHABET to expresse himself in absolute terms, Christ died for thee, for thee unbeleever, drunkard, adulterer, what 〈 ◊ 〉? Christ died for thee, a fine easie cradle it is to rock the 〈 ◊ 〉 asleep; but no:
For as the Scripture speaks to the elect themselves, but conditionally, If thou b•l•evest thou shalt be saved, and tells him not, christ died for any Individu 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:
which me thinks, should serve for abundant satisfaction to the mindes of all elect ones, •s for the rest, they will never be convinc't of Gods proceedings, till Christ comes with ten thousands of his Saints,
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 proceedings, till christ comes with ten thousands of his Saints,
as St Jude from Enoch's prophesie, to execute judgement upon them all, and to convince all that ••e ungodly of all their hard speaches, which they have spoken against him.
as Saint U^de from Enoch's prophesy, to execute judgement upon them all, and to convince all that ••e ungodly of all their hard Speeches, which they have spoken against him.
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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. The Grace of universal satisfaction to justice;
and make it seem very fair, does varnish it •ver with the Doctrine of an universal Grace; which the Scripture Knoweth not for Gospel. grace, viz. The Grace of universal satisfaction to Justice;
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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,
2. That which obtaineth, or merits Eternal Redemption, Hebrew 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,
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Yet Testardus will have Christ satisfie justice for all, and glorieth in it, Hic est universalitas quidem & communitas gentia in don• & morte Christi, here is indeed the universality and commonnesse of grace in the gift and death of Christ;
Yet Testardus will have christ satisfy Justice for all, and Glorieth in it, Hic est universalitas quidem & communitas gentia in don• & morte Christ, Here is indeed the universality and commonness of grace in the gift and death of christ;
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not with an intention of uniting them to Christ, as a surety, to apply what is eternal (for that he holds peculiar to the elect and true beleever) but leaveth all these non-elect in a state subjecting them to the curse,
not with an intention of uniting them to christ, as a surety, to apply what is Eternal (for that he holds peculiar to the elect and true believer) but Leaveth all these non-elect in a state subjecting them to the curse,
as well as NONLATINALPHABET posse, a power or tendency that way, Deut. 30. 6. Ezek. 36. 26. Jer. 31 ▪ 33. Phil 2 13. It is a restoring of that interiour liberty from vitious habits, which Testardus confesseth by the fall is taken away (being first put away) It is a new divine nature, which inseparably goeth along with the new Covenant; It is not, that men may beleeve in Christ, if they will, but that men are to beleeve, and shall beleeve in Christ for power and will, as Christ himself averr'd it, Joh. 6. 44, 45. And that men are to beleeve in Christ, not for a common gift only,
as well as posse, a power or tendency that Way, Deuteronomy 30. 6. Ezekiel 36. 26. Jer. 31 ▪ 33. Philip 2 13. It is a restoring of that interior liberty from vicious habits, which Testardus Confesses by the fallen is taken away (being First put away) It is a new divine nature, which inseparably Goes 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, John 6. 44, 45. And that men Are to believe in christ, not for a Common gift only,
or general grace, but by speciall and peculiar grace they are to beleeve, and shall beleeve in him for that which is speciall and peculiar. An habituall, actuall, active, overcoming grace it is, given from Gods own free-will, drawing mans slavish will,
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 God's own freewill, drawing men slavish will,
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But Testardus his universal powers and abilities, gifts and light, which he would have Grace, fit grace, and in it self sufficient, given to the non-elect, yet doe not take away the moral impotency of the will from any of them: And that grace (so magnified by him) which is abundantly given to men under the Word (together with the Heathens common benefits,
But Testardus his universal Powers and abilities, Gifts and Light, which he would have Grace, fit grace, and in it self 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 abundantly given to men under the Word (together with the heathens Common benefits,
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What is it but the substance of the natural faculty and an old relique of nature a little improved? not any renewing o• •e•ewed quality in that fa•••ty:
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:
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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 mankinde (as well as to others) deals with •he• ▪ according to works and justice, who doe hold up their works and will, •• indenting with God thereby • God will be just with them;
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;
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2. Although God gave to many carnal men in the Jewish Church, or 〈 ◊ 〉 giveth to such, living in Christian Churches, that which we call common grace, this is not universall, nor so to be called;
2. Although God gave to many carnal men in the Jewish Church, or 〈 ◊ 〉 gives to such, living in Christian Churches, that which we call Common grace, this is not universal, nor so to be called;
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Si 〈 … 〉 •ppellatur, illam communem appellaren•, tum certè diceretur quod maximè ad rem faceret, as Beza saith of universall calling; So I, of universal grace;
Si 〈 … 〉 •ppellatur, Illam communem appellaren•, tum certè diceretur quod maximè ad remembering faceret, as Beza Says of universal calling; So I, of universal grace;
If of nature, not regenerated, thou art a plain Pelagian; If but partly of grace, partly of nature, passe over to the tents of Popish half-Pelagians; thou art one of them. 3. When men receive, besides the light of nature, the light of the Scripture,
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, beside the Light of nature, the Light of the Scripture,
and of the true Scripture-Christ and Saviour, yet if the determination be left to their will, (as I grant it is to the most in justice) this cannot be an effect of Gods counsel and will, which goeth along with the death of Christ,
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 Goes along with the death of christ,
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All improvements of that which men call generall Grace, hath brought in, doth and will bring in but generall ruines. The most able gifted-graced (in this sense) and as one saith, The most able free-will men among the Jews (who were a zealous Nation improved with all outward helps and advantages for that time) were the most able sinners, which was chiefly seen in their killing the Lord of life.
All improvements of that which men call general Grace, hath brought in, does and will bring in but general ruins. The most able gifted-graced (in this sense) and as one Says, 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 chiefly seen in their killing the Lord of life.
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2. To discover to Gods elect, upon the issue of such a triall, The necessity (as that learned and pious Interpreter of the Scripture-oracle sheweth) of a stable seed of actuating and confirming grace, ever nourished, supplied,
2. To discover to God's elect, upon the issue of such a trial, The necessity (as that learned and pious Interpreter of the Scripture-oracle shows) of a stable seed of actuating and confirming grace, ever nourished, supplied,
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and yet neglect so great salvation, a salvation which had so great a Preacher, the Lord Jesus Christ (with his train of Apostles and Gospel-Ministers) so great a purchase and pardon by the bloud of God, Act. 20. 28. So great and precious promises to hold it forth, 2 Pet. 1. 4. So great power to apply it,
and yet 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,
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as that whereby Christ was raised from the dead, Ephes. 1. 19. So great priviledges, as union with Christ, Joh. 15. 5. Adoption, Ioh. 1. 12, &c. So great evidences, and witnesses, as gift•, miracles and Apostles, witnesses, Heb. 2. 3, 4. God himself bearing witnesse to them,
as that whereby christ was raised from the dead, Ephesians 1. 19. So great privileges, as Union with christ, John 15. 5. Adoption, John 1. 12, etc. So great evidences, and Witnesses, as gift•, Miracles and Apostles, Witnesses, Hebrew 2. 3, 4. God himself bearing witness to them,
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and offered to them, being left to their own wils, and free-will with common grace, will but make work for justice, and the more justifie divine justice, as the oracle tels us.
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.
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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.
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.
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If more, then universal Redemption, was more then to procure a faculty or natural NONLATINALPHABET posse, with it's best improvements, leaving men to his own velle, or turn of will (which is all he affirmeth in that case) even a freedom from the vitious habit,
If more, then universal Redemption, was more then to procure a faculty or natural posse, with it's best improvements, leaving men to his own velle, or turn of will (which is all he Affirmeth in that case) even a freedom from the vicious habit,
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as he seemeth to mince and extenuate it, with a seu potiùs, or rather (and I rather conclude it to be his meaning) what is this but a retractation of that which he would so stifly assert,
as he seems 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,
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but for other ends, and upon other grounds? For in very deed, properly and truly in Scripture phrase (as himself noteth elsewhere ) Christ is not said to redeem any but by his death,
but for other ends, and upon other grounds? For in very deed, properly and truly in Scripture phrase (as himself notes elsewhere) christ is not said to Redeem any but by his death,
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nor doth the word NONLATINALPHABET, signifie to redeem or free any other way, but by price. Now when he phraseth his universal Redemption rather by exemption or priviledge, I conceive he yeeldeth it, to be some other way,
nor does 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,
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2. He saith, and that truly, sinne destroyed not natural faculties, and yet these vires Physicae those natural powers (which he explains himself , to be potestas, and facultas salutis) Christ died to purchase,
2. He Says, and that truly, sin destroyed not natural faculties, and yet these vires Physicae those natural Powers (which he explains himself, to be potestas, and facultas Salutis) christ died to purchase,
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for so 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;
for so he Says, 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;
And yet he will not have that first finde, nor the actual sins of the Heathen against nature without their sinning (as he supposeth) also, in some sort, against a Covenant of grace, to be the cause of their eternal condemnation and punishment;
And 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;
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and his reason is, Ʋt justitiae divinae in iis puniendis habeatur ratio, that regard may be had (in our thoughts) to divine justice, in their punishment.
and his reason is, Ʋt justitiae Divinae in iis puniendis habeatur ratio, that regard may be had (in our thoughts) to divine Justice, in their punishment.
Is not this interfeering with the former clause and Thesis? As if unlesse the Heathen had sinned, some way, against a Covenant of grace, Gods justice might be called in question;
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;
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And the like self-contradiction he hath about children, who dares challenge God for injustice, if he should stifle and sting with eternal death, the of-spring of sinfull parents for Adams sinne, in ipso vita limine, at their first stepping into this world? And yet he thinks it difficult to define what became of the Heathens children,
And the like self-contradiction he hath about children, who dares challenge God for injustice, if he should stifle and sting with Eternal death, the offspring of sinful Parents for Adams sin, in ipso vita limine, At their First stepping into this world? And yet he thinks it difficult to define what became of the heathens children,
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4. Sustentation of nature, suspension of divine vengeance, &c. are fruits and testimonies (as he thinks) of a Covenant of grace, and that with all men.
4. 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.
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And yet elswhere he doubts not, but God the Creatour and Preserver of Nature instained Adam and his faculties, hi• sight, hearing, minde, will, appetite, hand,
And yet elsewhere he doubts not, but God the Creator and Preserver of Nature instained Adam and his faculties, hi• sighed, hearing, mind, will, appetite, hand,
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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 expounds of God as a Redeemer.
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 expounds of God as a Redeemer.
and in the actual fruits of that sin, as Creatour and Preserver of nature? (suspending some of his own acts of highest justice for a time) And yet that sustentation be no more a fruit of redemption then Adams was in the first act of sinning.
and in the actual fruits of that since, 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 then Adams was in the First act of sinning.
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And so, Gods being the Saviour of all men, 1 Tim. 4. 10. (which Testardus applieth to redemption) be no more then what is in Job 7. 20. O thou preserver of men, and what we have in Psal. 36. 6. O Lord thou preservest man and beast; A common act of providence.
And so, God's being the Saviour of all men, 1 Tim. 4. 10. (which Testardus Applieth to redemption) be no more then what is in Job 7. 20. Oh thou preserver of men, and what we have in Psalm 36. 6. Oh Lord thou preservest man and beast; A Common act of providence.
Now how can that cohere with his doctrine of separating the imputation of sin, from the imputation of righteousnesse? All mens sinnes are imputed to Christ;
Now how can that cohere with his Doctrine of separating the imputation of since, from the imputation of righteousness? All men's Sins Are imputed to christ;
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Either he must let goe the Doctrine of singular and sole imputation of Christs righteousnesse to the elect (which is a glorious truth to be adhered unto for ever) or he must desert the opinion of universall imputation of the sins of the non elect unto Christ, which is an errour worthy to be exploded, and abandoned for ever.
Either he must let go the Doctrine of singular and sole imputation of Christ 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 hath reliquias qu•s•am primige•ia lucia, some common notions of God, naturally Imprinted in the heart, &c. and hath withall, extrinsecally, a light set before him (and added to that imbred qu•lity of his minde) viz. Arguments of the God-head, his power and goodnesse easily to beperceived in the Creation and administration of the world;
6. Man, however a sinner hath Reliquias qu•s•am primige•ia Lucia, Some Common notions of God, naturally Imprinted in the heart, etc. and hath withal, extrinsically, a Light Set before him (and added to that imbred qu•lity of his mind) viz. Arguments of the Godhead, his power and Goodness Easily to beperceived in the Creation and administration of the world;
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or put forth by this naturall light, he holds according to Scripture, Rom. 2. 14, 15. Rom. 1. 21. that having the work or effect of the Law written in their hearts, the Heathenish Gentiles did many things according to that Law,
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,
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as to acknowledge God in part, to be powerfull, good, &c. to worship him after their manner, follow the shadow of vertue, feel their consciences excusing,
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, &c. Thus farre we have a fair pail of milk, but doth he not spill it within a Thesis or two, Where he cals these Reliques of natures light, as it were certain rudiments of the Gospel, offering and holding forth to blinde Heathen, The grace of Iesus Christ.
and accusing, etc. Thus Far we have a fair pail of milk, but does he not spill it within a Thesis or two, 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 Iesus christ.
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Is not this a clashing with what he had said before, of the whole power of nature? Is it not a disparagement to the grace of Christ? who (it seems by this passage) begins with Adams leavings.
Is not this a clashing with what he had said before, of the Whole power of nature? Is it not a disparagement to the grace of christ? who (it seems by this passage) begins with Adams leavings.
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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,
We read of Scripture rudiments (the ceremonies, God's 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,
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but in the office of revelation, and manifestation of Christ for righteousnesse and life, much more beggarly. Now if you will beleeve Testardus in this place, where he saith, Christ was presented and tendered to the Heathen by those most beggarly rudiments of nature,
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 Says, christ was presented and tendered to the Heathen by those most beggarly rudiments of nature,
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and that every testimony of mercy in a way of providence, is the grace of Christ (where he speaks unsoundly) you must not beleeve him in another place, that faith depends not upon humane reason,
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, that faith depends not upon humane reason,
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and what then is the chaff to the wheat? But if you will take his word there, where he speaks truly again, That there are no Arguments of the hope of a blessed state, left in the remains of naturall-light;
and what then is the chaff to the wheat? But if you will take his word there, where 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 that the revelation and opening of mercy by Christ, ought to be a light, by order of divine wisdome, whereby poor sinners lying in darknesse, terrour and death, may be raised up and brought home to Christ the Mediatour, pro ratione revelationis, and that this light whereby sinners are raised up and renewed, is not lux aliqua physica, any naturall light;
and more of this, Thebes 52. And that the Revelation and opening of mercy by christ, ought 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 that this Light whereby Sinners Are raised up and renewed, is not lux Any physica, any natural Light;
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and that quivis vocatus, every single man, as he meaneth, had apt and sufficient means to win him to faith, &c. 7. He saith , all the grace given to the non-elect, leaveth the successe to their free-will, which if you take for a truth you must reject that for an errour, That they have grace apt and sufficient to be saved;
and that quivis Vocatus, every single man, as he means, had apt and sufficient means to win him to faith, etc. 7. He Says, 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, That they have grace apt and sufficient to be saved;
and what power? not Ethicam potentiam, but some (imaginary) grace, apt and in it self sufficient, whereby the Physica impotentia, or naturall impotency, and excusable impotency is cured.
and what power? not Ethicam potentiam, but Some (imaginary) grace, apt and in it self sufficient, whereby the Physica Impotence, or natural impotency, and excusable impotency is cured.
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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;
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;
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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,
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,
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then that of the heavens, Testardus acknowledgeth, yèa, say I, the only distinct language of Heaven, and that means whereby we savingly understand Christ.
then that of the heavens, Testardus acknowledgeth, yèa, say I, the only distinct language of Heaven, and that means whereby we savingly understand christ.
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as he saith 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 every where? which is not by any spirituall,
as he Says Impotence 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 every where? which is not by any spiritual,
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But what is all that good he might doe, or evil he might omit by the power and principle of nature, to his life unto God, and in God, through Jesus Christ? And what is all a mans doing,
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 men doing,
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More such Inconsistencies may be observed in this Authour with himself, that while he undertakes to make truth and errour friends, we cannot make him friends with himself.
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.
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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.
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.
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To close up all, I finde in this controversie of universall Redemption, it is a more easie work to reconcile Testardus with Arminius, then with himself, or the truth.
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.
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Arminius reckons the Word and Spirit for the proper appointed means of faith and salvation, Testardus every where assigneth the good things of this life,
Arminius reckons the Word and Spirit for the proper appointed means of faith and salvation, Testardus every where assigneth the good things of this life,
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Arminius with the •ona, the good things of this life put• in the mala, the afflictions and corrections of Gods hand (the benefit whereof is purchased for the elect, is the use and benefit of life and health, &c.) But Testardus reckons the good things temporall to be testimonies of Christ and grace, by themselves;
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;
2. They doe both exceedingly set up, and magnifie nature and naturall parts, which will never doe the reprobate any good (for they are flesht enough in self-conceits of will and wisdome, from their own hearts) but it hath and will doe hurt unto,
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,
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therefore Gods children, dealt with in rich mercy, should have their wils and swinge also; whence many are ready to turn the Doctrine of Grace (especially of such grace,
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,
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Ac tandem, cum pravideret Deus, &c. and at length, or then next in order, when God foreseeth all will not receive his Sonne, prepared and offered for all,
Ac tandem, cum pravideret Deus, etc. and At length, or then next in order, when God Foreseeth all will not receive his Son, prepared and offered for all,
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and that from an absolute choice of them, to faith, and the fruits of it, infallibly, necessarily, &c. Absolute because not out of fore-seen faith, &c. as Arminius, but not so absolute,
and that from an absolute choice of them, to faith, and the fruits of it, infallibly, necessarily, etc. Absolute Because not out of foreseen faith, etc. as Arminius, but not so absolute,
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and love to those, who are the chosen people of God, Math. 1. 21. and the children of Gods election, whom he should by his death gather together, Joh. 11. 52. And when the Scripture saith, We are chosen in him, Ephes. 1. 4. It is neither to be understood with Arminius, That he chose us as fore-seen beleevers on him,
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, John 11. 52. And when the Scripture Says, We Are chosen in him, Ephesians 1. 4. It is neither to be understood with Arminius, That he chosen us as foreseen believers on him,
nor with Testardus, as redeemed first to God by Christ his sacrifice, and upon fore-sight of what all the world (the elect as others) would doe, left to themselves, reject Christ;
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;
as are chosen in him, being fallen as others (when as none of the elect Angels fell with the rest) by force of that former choice of a head, to the end appointed, The glory of free-grace, he is secondarily chosen upon the coming in of sin,
as Are chosen in him, being fallen as Others (when as none of the elect Angels fell with the rest) by force of that former choice of a head, to the end appointed, The glory of Free grace, he is secondarily chosen upon the coming in of since,
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:
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 fallen:
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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;
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;
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;
to the praise of the glory of God's most free grace, Ephesians 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;
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& Christs power is lesse then Adams (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 beleevers,
& Christ power is less then Adams (for as all sinned in Adam, the imputation of his since is put upon all their Persons, whom he represented) Now not any but true believers,
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and the elect seed are in time spiritually and powerfully united to Christ (even by Testardus doctrine ) nor doe any but such partake of Christs satisfactory righteousnesse, by spirituall propagation,
and the elect seed Are in time spiritually and powerfully united to christ (even by Testardus Doctrine) nor doe any but such partake of Christ satisfactory righteousness, by spiritual propagation,
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and bond of nature, are partakers of his condemning guilt (which Testardus pro•eth, from Rom. 5. 16, &c. as we use to prove it) By proportion of the first and second Adam, virtuall and actuall union and imputation goe together.
and bound of nature, Are partakers of his condemning guilt (which Testardus pro•eth, 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.
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Now not Testardus, nor any such Ʋniversalist will say, that his death is, or was ever intended to be savingly efficacious to all (only such a grosse Atheist or distracted brain,
Now not Testardus, nor any such Ʋniversalist will say, that his death is, or was ever intended to be savingly efficacious to all (only such a gross Atheist or distracted brain,
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That representation therefore of Christs death, which Testardus makes in some respects, common to more then Gods elect, doth weaken the hands and hearts of true beleevers, shake the faith of Gods elect,
That representation Therefore of Christ death, which Testardus makes in Some respects, Common to more then God's elect, does weaken the hands and hearts of true believers, shake the faith of God's elect,
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and obscure Gods 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 then the other,
and Obscure God's election, as well as the reasonings of Sam. Oates; and I hope (with God's elect At last) the Doctrine of the one will be received for Orthodox, no more then the other,
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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: &c.
and for joy thereof Goes 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.
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IT is high time that we come (in the wisdom and strength of Christ) to set out the right and genuine Scope, Explication and Use of these Parables, NONLATINALPHABET,
IT is high time that we come (in the Wisdom and strength of christ) to Set out the right and genuine Scope, Explication and Use of these Parables,,
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The Scope for the doctrinall part, is to teach and set forth the worth and excellency of Christ and Grace, and the Gospel of Grace, with a Christians affectionatenesse strongly carried out to him, and it;
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;
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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.
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.
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Secondly, Of a Pearl, found by a Merchant man, &c. 2. The Reddition, so is the Kingdom of heaven, as is a Treasure and Pearl in the discovery and purchase of it; so is the Kingdom;
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;
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and that transaction and management of affairs about it, as if a man should finde a treasure in a field, or seeking many pearls, he should finde one of great price,
and 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,
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here, by their worth and state of excellency with the Christians affairs and dealings for his enjoyments of all the worth and treasure of the Kingdom, as his own.
Here, by their worth and state of excellency with the Christians affairs and dealings for his enjoyments of all the worth and treasure of the Kingdom, as his own.
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Such as you read of in Col. 3. 1. Things above, where Christ sitteth, &c. Treasure in heaven, Math. 19. 21. & 5. 21. This treasure, 2 Cor. 4. 7. viz. of Christ and the Gospel-knowledge of him, v. 6. The people of God are the children of the Kingdom, Mat. 13. 38. and the subjects of the Kingdom,
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, Mathew 13. 38. and the subject's of the Kingdom,
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4. One Pearl, which can agree to none but Christ, and the unsearchable worth of his grace and Gospel, set in opposition to all the goodly pearls, in mens esteem, the supposed mediums of salvation.
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.
the minde of man is active, and as busie as Ants on a mole-hill, about worldly contentments, riches, honours, pleasures, profits, common gifts of learning, knowledge, &c. to make a life of,
the mind of man is active, and as busy as Aunts on a molehill, about worldly contentment's, riches, honours, pleasures, profits, Common Gifts of learning, knowledge, etc. to make a life of,
but such an expression as holds forth the carriage of a true beleever, at his first beleeving in the severall acts of humility, of hope and love, of his high esteem,
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,
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1. Sometimes for an act of modest humility, in opposition to boasting, as 1 Pet. 3. 4. the hidden man of the heart, is an expression of humility in women, contrary to outward ostentation, and shews and flant-tant dresses;
1. Sometime 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 Bullinger inclines to think we may safely here understand, an act of a Christians modesty, who when he findes Christ in the Gospel, hath many a secret thought, of the worth of such a Treasure,
so 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,
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3. Sometime for an act of dear love, as Job 20. 12. it is an expression of a sinners love to his darling sin, he is said to hide it under his tongue, as a man or childe doth suggar candy in his mouth;
3. Sometime for an act of dear love, as Job 20. 12. it is an expression of a Sinners love to his darling since, he is said to hide it under his tongue, as a man or child does suggar candy in his Mouth;
4. Sometime for an act or effect of high esteem; for so the riches, which Cyrus should meet with in Babylon; and which he and all naturall men prize so much, are called, Isa. 45. 3. Hidden riches of secret places;
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 prize so much, Are called, Isaiah 45. 3. Hidden riches of secret places;
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5. Sometime for an act of resolution to keep safe, and make sure of any thing, as Prov. 2. 1. If thou hide my commandments with thee, that is, resolvest to keep them,
5. Sometime for an act of resolution to keep safe, and make sure of any thing, as Curae 2. 1. If thou hide my Commandments with thee, that is, resolvest to keep them,
2. Ioying, which is nothing else but the joy of faith, in the knowledge and apprehension of what is certainly attainable in the Gospel, and precious promises.
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.
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and opposers of grace. 3. His own righteousnesse of outward duties, civil, religious frames of heart. 4. His worldly profits, pleasures, honours, preferments, friends, &c. 5. His self-ends in profession.
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.
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and pretious pearl, hidden in a field of promises, and Gospel-dispensations, which when any of Gods elect (at the time of their effectuall calling minding other things) is prevented with, by Gods light and love and drawn to beleeve it attainable for himself, he doth humbly, hopefully and highly esteem of it,
and precious pearl, hidden in a field of promises, and Gospel-dispensations, which when any of God's 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 does humbly, hopefully and highly esteem of it,
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all his shackles and snares in the creature, his self-ends, dependencies on his own strength or Church-priviledges, lets goe life and all (as called to it) and thereby gives diligence, to get full assurance,
all his shackles and snares in the creature, his self-ends, dependencies on his own strength or Church privileges, lets go life and all (as called to it) and thereby gives diligence, to get full assurance,
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Doct. 1. Christ and Gospel grace, is a precious hidden Treasure; Which Doctrine brancheth it self out into three Propositions. 1. He is a treasure. 2. Precious treasure. 3. Hidden treasure.
Doct. 1. christ and Gospel grace, is a precious hidden Treasure; Which Doctrine branches it self out into three Propositions. 1. He is a treasure. 2. Precious treasure. 3. Hidden treasure.
In Christ there is abundance, of all good, of all the fulnesse of the Godhead, which dwelleth in him bodily, Col. 2. 9. If he gives life, he gives it in abundance, Joh. 10. 10. If righteousnes, it is given and received too in abundance, Rom. 5. 17. If grace and the Spirit, he sheds it forth abundantly, Tit. 3. 6. And the Gospel hath a fulnesse of blessing in it, Rom. 15. 29.
In christ there is abundance, of all good, of all the fullness of the Godhead, which dwells in him bodily, Col. 2. 9. If he gives life, he gives it in abundance, John 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 drosse, but all precious, And in that respect Christ and Gospel-grace is as well set out here by a Pearl, as by a Treasure;
Branch 2. It is not abundance of dirt or dross, but all precious, And in that respect christ and Gospel-grace is as well Set out Here by a Pearl, as by a Treasure;
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(3.) Of what price and great value is Christ to us in that 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.
(3.) Of what price and great valve is christ to us in that 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.
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2. Faith, the precious faith of Gods elect, the triall of it more precious then gold, much more in it's self, most precious. 3. Union with Christ; there is a pearl indeed;
2. Faith, the precious faith of God's elect, the trial of it more precious then gold, much more in it's self, most precious. 3. union with christ; there is a pearl indeed;
and why not, because they unite the heart in love and high esteem of such as finde them, to themselves? I am sure, this is an uniting pearl, the pearl of union with Christ, which brings in fellowship with the Father,
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 fellowship with the Father,
7. Adoption, a precious free-enlarged act of Gods love, whereby of children of wrath, we are accepted as his own sonnes and daughters, Behold, what manner of love is this!
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!
8. Sanctification, in the parts. 1. The quickning of a new divine nature, and in particular the habit of love . 2. The mortifying of an old corrupt nature (how precious therestoring of Gods image,
8. Sanctification, in the parts. 1. The quickening of a new divine nature, and in particular the habit of love. 2. The mortifying of an old corrupt nature (how precious therestoring of God's image,
but I follow not the metaphor, as some doe, who reading in Pliny and other Authours, of what Dos and due proportion of whitenesse, greatnesse, •o•idnesse, smoothnesse and weight, a pearl consisteth, lay out the resemblance unto Christs being conceived of the Virgins substance, by the over-shadowing dew of the Spirit, coming forth most-white, by his innocency, little by his humility, bright by his wisdome, most round by his compleat perfection, weighty in conscience, smooth in mildenesse, full of the price of blessednesse;
but I follow not the metaphor, as Some do, who reading in pliny and other Authors, of what Dos and due proportion of whiteness, greatness, •o•idnesse, smoothness and weight, a pearl Consisteth, lay out the resemblance unto Christ being conceived of the Virgins substance, by the overshadowing due 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.
it is enough and agreeable enough to the scope of our lords own Parables, that we take notice of the great valve 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.
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Perseverance and victory over sinne, world, Satan, Antichrist and death, a joyfull, glorious resurrection and redemption of the body, boldnesse at Christs coming, with eternall life, in the beatificall vision of God for ever and ever.
Perseverance and victory over sin, world, Satan, Antichrist and death, a joyful, glorious resurrection and redemption of the body, boldness At Christ coming, with Eternal life, in the beatifical vision of God for ever and ever.
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Secondly, The rarity and peculiar one-nesse of this Pearl, all is summed up in one Iesus Christ, In him you are compleat, Col. 2. 9. If he be the Sonne of God, he is the only jewell of the Crown of heaven;
Secondly, The rarity and peculiar oneness of this Pearl, all is summed up in one Iesus 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;
and every promise of the Gospel, with the knowledge thereof , yet all these are bound up in one Volume of Jesus Christ, which when a Christian hath well read thorow,
and every promise of the Gospel, with the knowledge thereof, yet all these Are bound up in one Volume of jesus christ, which when a Christian hath well read thorough,
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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;
and studied, he Desires to know, and enjoy nothing Else, 1 Cor. •. 2. Philip 3. 8. Branch 3. christ and Gospel-grace is a hidden treasure, where two things Are worth our enquiry;
or the things of Christ, The naturall man (NONLATINALPHABET) is not capable of them (NONLATINALPHABET) nor is he able to know the things of the Gospel,
or the things of christ, The natural man () is not capable of them () nor is he able to know the things of the Gospel,
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,
2. Not commonly known, or but known of a few (in every age) that Are God's elect (At what time God makes out the discovery in the Gospel) insomuch as the Prophet admireth their paucity,
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and complaineth of their slender company, Lord, who hath beleeved our report, and to whom is the arm of the Lord revealed? 3. Never known of reprobates:
and Complaineth of their slender company, Lord, who hath believed our report, and to whom is the arm of the Lord revealed? 3. Never known of Reprobates:
5. Known but in a mystery (while here) and through a Glasse, and in a Riddle, in comparison of what shall be seen face to face, and understood plainly as speech is,
5. Known but in a 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,
Now Christ and all his worth is hid in the Gospel-promises in a two-fold consideration. 1. Till they be opened, therefore the Lord began at Moses, and all the Prophets,
Now christ and all his worth is hid in the Gospel promises in a twofold consideration. 1. Till they be opened, Therefore the Lord began At Moses, and all the prophets,
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And the Apostle tels the Romans and us, that mystery was kept secret in the Scriptures of the Prophets, which now by the preaching of Jesus Christ, is made manifest for the obedience of faith.
And the Apostle 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.
which our Lord did for the Disciples many of them together, Then opened he their understandings, saith the Text, that they might understand the Scriptures.
which our Lord did for the Disciples many of them together, Then opened he their understandings, Says the Text, that they might understand the Scriptures.
1. In the want of a justifying righteousnesse, to take off thy guilt and fears of death, be convinced there is more righteousnesse in one Lord Jesus Christ,
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,
and in every act of sin hadst come near the sin against the holy Ghost (that sin excepted which yet thou art not fallen into) there is fulnesse of righteousnesse and forgivenesse for thee,
and in every act of since Hadst come near the since against the holy Ghost (that since excepted which yet thou art not fallen into) there is fullness of righteousness and forgiveness for thee,
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I beleeve, let Arminians old and new, •e•ch what they will, by a policy and stratagem of Satan, to draw off mens eyes from looking upon Christ our treasure, in this Text:
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:
withheld the light of nature, and truths of God in unrighteousnesse; imprison'd and •nother'd it; and did not glorifie God according to the knowledge they had of him:
withheld the Light of nature, and truths of God in unrighteousness; imprisoned and •nothered it; and did not Glorify God according to the knowledge they had of him:
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or a carnal contentment? Some profitable bargain in the world, or pleasurable enjoyment of this earth? Dare you say, that Christ weigheth not down all the world? Worth you see in Christ, nothing but unworthinesse in sin;
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 since;
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no merit or worth in the creature, why consider Christ is of more worth then all his benefits and graces (conferred on us) and yet any of his graces and spiritual benefits are of more worth (as they have the love of God,
no merit or worth in the creature, why Consider christ is of more worth then all his benefits and graces (conferred on us) and yet any of his graces and spiritual benefits Are of more worth (as they have the love of God,
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and the stamp of Christ upon them) then all the world, and all wordly accommodations, not to be named the same day with the least of Christs graces, much lesse to be weighed in the same balance with Christ himself.
and the stamp of christ upon them) then all the world, and all wordly accommodations, not to be nam the same day with the least of Christ graces, much less to be weighed in the same balance with christ himself.
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Nay, the old Gospel, the everlasting Gospel (preached and to be preached to all Nations, kindreds, tongues and languages, at and upon Antichrists ruinous down-fall) a part whereof is Gods free election but of some, Christs Redemption but of some:
Nay, the old Gospel, the everlasting Gospel (preached and to be preached to all nations, kindreds, tongues and languages, At and upon Antichrists ruinous downfall) a part whereof is God's free election but of Some, Christ Redemption but of Some:
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I have thought of some reasons hereof, all rotten and corrupt, in the mindes of those who are swaied by them. 1. Some have lately hearkned after new-teachers, of a new Gospel of universall Redemption,
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 hearkened After new-teachers, of a new Gospel of universal Redemption,
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they shall need to hear no more, but what will nourish them up in assurance of a pardon before they have any faith at all. 2. Others, they place all the Gospel in a new baptizing;
they shall need to hear no more, but what will nourish them up in assurance of a pardon before they have any faith At all. 2. Others, they place all the Gospel in a new baptizing;
guides as lead people from the Word (the diligent hearing and the right understanding of it) and woe be to such blinde people, who are led and carried from this Gospel field, and Ministery, where Gospel-treasure is hid, and to be found.
guides as led 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.
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Accursed be that Doctrine or way, or person, which carrieth you off from Christ, and the Gospel of your salvation, to any other Gospel, which takes all mankinde into Covenant,
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,
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First, Beleeve we this fulnesse of Christ, and Gospel-grace, and beleeve in it. 1. Beleeve there is such a Treasure, though you have not experimentally found it.
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.
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Consider who said, The kingdome of heaven is like unto a treasure, a pearl, &c. The Truth it self Jesus Christ, who sent Paul, and others, according to his Gospel, to preach among us Gentiles, The unsearchable riches of this Treasure. 2. Beleeve in it.
Consider who said, The Kingdom of heaven is like unto a treasure, a pearl, etc. The Truth it self jesus christ, who sent Paul, and Others, according to his Gospel, to preach among us Gentiles, The unsearchable riches of this Treasure. 2. Believe in it.
Solomons treasures of wisdom, as of riches, raised his fame in all parts, brought over the Queen of Sheba to see and admire, till she had no more spirit in her;
Solomons treasures of Wisdom, as of riches, raised his fame in all parts, brought over the Queen of Sheba to see and admire, till she had no more Spirit in her;
and should willingly swear homage and subjection) must needs be infinitely above the wealth of any of his Subjects, though they be Kings and Monarchs here below. 3. The Kingdoms treasure is of greater worth,
and should willingly swear homage and subjection) must needs be infinitely above the wealth of any of his Subject's, though they be Kings and Monarchs Here below. 3. The Kingdoms treasure is of greater worth,
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Behold, the Kingdoms treasure is here for you, yea, the King himself is his Kingdoms treasure, and his Subjects Pearl. 4. What Kingdom but that of heaven? What treasure is it but an heavenly? To be prized above all the treasures of the earth, and earthly Kingdoms put together;
Behold, the Kingdoms treasure is Here for you, yea, the King himself is his Kingdoms treasure, and his Subject's 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;
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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:
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:
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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;
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;
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let all Christs factours, who have any trading and commerce with heaven, set forth the excellency and the worth hereof (after Pauls patern in every Epistle of his) to the life,
let all Christ Factors, 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,
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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;
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;
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Suspect those who would lead you from the Field, where you may finde the Treasure; yea, conclude they are deceivers, who call into Question the whole written text of Scripture.
Suspect those who would led 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.
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,
1. Those Are the Scriptures, and written Word of God, where christ and his grace is to be sought and found, John 5. 39. in the present Scriptures christ is found,
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and eternall life is found in his words, by us Gentiles, and when the Iew shall turn to the Lord, the vail shall be taken away (which now is upon their heart in the reading of the old Testament) and they shall finde this treasure also with us.
and Eternal life is found in his words, by us Gentiles, and when the Iew shall turn to the Lord, the Vail shall be taken away (which now is upon their heart in the reading of the old Testament) and they shall find this treasure also with us.
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2. They are the true Expositours of Scripture, and the right Expositions, which hold forth Christ and Gods free grace in him, Yesterday, to day, and for ever, so as they give nothing to nature, or the creature at all;
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;
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So much, I conceive is taught us by our Lord, in that he saith, the merchant man who at last findes the true pearl of the Kingdome, is in his first seekings busied (with other men) about supposed specious pearls, which men may set a price upon,
So much, I conceive is taught us by our Lord, in that he Says, the merchant man who At last finds the true pearl of the Kingdom, is in his First seekings busied (with other men) about supposed specious Pearls, which men may Set a price upon,
Many (even the elect a while, with others, till their hearts be touched, as Davids was) are enquiring, Who will shew us any good? If it be but a shew of good, it shall they think, content them.
Many (even the elect a while, with Others, till their hearts be touched, as Davids was) Are inquiring, Who will show us any good? If it be but a show of good, it shall they think, content them.
After these things doe the Gentiles (even every one in natural state) seek. One follows his form, and seeks a pearl there, another his merchandize, &c. and seeks a pearl or two there.
After these things do the Gentiles (even every one in natural state) seek. One follows his from, and seeks a pearl there, Another his merchandise, etc. and seeks a pearl or two there.
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2. Mediums and waies men have (though false) as so many pearls in their eye, fair and goodly possibilities to keep them from misery, and to make them happy:
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:
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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.
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.
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and meet with something sutable to the vastnesse of their desires, but cannot, nor will they be taken off the pursuite, by a bare proposal of what may (not more probably,
and meet with something suitable to the vastness of their Desires, but cannot, nor will they be taken off the pursuit, by a bore proposal of what may (not more probably,
Though he judged well of happinesse, that it consisted in a mixture of wisdome and pleasure, which men had from their communicating with the absolute chief good, which was God himself,
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,
as men in the dark, but higher and nearer they could not come, then to dedicate an Altar, To the unknown God; And why was God unknown? because Christ was unknown;
as men in the dark, but higher and nearer they could not come, then to dedicate an Altar, To the unknown God; And why was God unknown? Because christ was unknown;
when one pearl is needfull and sufficient, the vain minde of man, not content with one thing, desirous of many, runs out upon the creature, flutters here there, findes unsatisfactorinesse in all things here below, is baffled and confounded;
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;
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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 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,
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2. Of the body, health, comelinesse, beauty, strength, and ornament for that, yea children and posterity (more lovely pearls then riches and large possessions) are these in thy desires and aims daily?
2. Of the body, health, comeliness, beauty, strength, and ornament for that, yea children and posterity (more lovely Pearls then riches and large possessions) Are these in thy Desires and aims daily?
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and flie higher, looking for miracles, extraordinary gifts of prophecying and singing? Or doe you hunt after some new Baptisme, Church and Ministery? why, you will say all, these are goodly, amiable, desirable things;
and fly higher, looking for Miracles, extraordinary Gifts of prophesying and singing? Or do you hunt After Some new Baptism, Church and Ministry? why, you will say all, these Are goodly, amiable, desirable things;
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wherein now lies mens folly and weaknesse? I answer, in seeking after these true, or imaginary good things, but as natural men, and with a natural minde and fancy.
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.
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1. In that you aim at a happinesse, and souls rest (if but temporall) and could wish such a condition were lengthened out to eternity, riches must not be lost, children must not die, parts of minde must not decay, you are undone then.
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.
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and art angry, that we hold forth heavenly treasure before you, or art sad and mesancholy (as the young man, Matth. 19.) when we chalk out the way to happinesse by Christ alone,
and art angry, that we hold forth heavenly treasure before you, or art sad and mesancholy (as the young man, Matthew 19.) when we chalk out the Way to happiness by christ alone,
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By the re•nan•s of the first light of creation, forfeited and given back, 〈 ◊ 〉 have NONLATINALPHABET, That which may be known of God, in the heavens and the earth,
By the re•nan•s of the First Light of creation, forfeited and given back, 〈 ◊ 〉 have, That which may be known of God, in the heavens and the earth,
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neither in the natural •ans 〈 ◊ 〉, n•• in the natural mans book (the great 〈 ◊ 〉 of 〈 … 〉) Th•• which is knowable of Christ, is not found in the wisdome of the world (no not the saving knowledge• •f God) 〈 ◊ 〉 these be had ▪ but in the foolishnesse of 〈 ◊ 〉;
neither in the natural •ans 〈 ◊ 〉, n•• in the natural men 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 in the foolishness of 〈 ◊ 〉;
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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;
in the field of Gospel ministry, there is the Doctrine and discovery of the Lord jesus; yet, led men over all this field, and that with Scripture light;
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except the Spirit co•eth and convince••, and openeth mens eyes, and gives a light and dis•er•ing, beyond his own common workings, we shall but grope after Christ, nay, misse o• him;
except the Spirit co•eth 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;
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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.
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.
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3. In Gods 〈 ◊ 〉 his elect prev••ted with his love and light, 〈 ◊ 〉 drawn to beleeve the certain attainablenes of Christ and his grace for themselves.
3. In God's 〈 ◊ 〉 his elect prev••ted with his love and Light, 〈 ◊ 〉 drawn to believe the certain attainablenes of christ and his grace for themselves.
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For the further illustration and confirmation of which truth, 1. I shall shew what the finding of this treasure is? that it is a Christians beleeving, &c. 2. Where Christ is found,
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, &c. 3. When this treasure and pearl is found, at Gods time of effectual calling. 4. Why some finde Christ, not others;
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;
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1. In faith, there is a light and sight of Christ, in his fulnes, and ••tablenesse for the souls necessities, brought home to the minde and understanding;
1. In faith, there is a Light and sighed of christ, in his fullness, and ••tablenesse for the Souls necessities, brought home to the mind and understanding;
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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;
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;
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1. Faith is the first seeking grace, and therefore the first finding grace: They that seek by works before faith, lose the Treasure, as the Jews did , Israel which followed after the law of righteousnes, hath not attained to the law of righteousnes:
1. Faith is the First seeking grace, and Therefore the First finding grace: They that seek by works before faith, loose the Treasure, as the jews did, Israel which followed After the law of righteousness, hath not attained to the law of righteousness:
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and understand them, being the evidence of things not seen, and through faith we understand that the worlds were framed by the word of God, &c. so through faith we understand that there is a treasure, in such a field, &c. 3. Faith is the grace, which laieth a ground for interest and propriety, as finding of the treasure and pearl doth:
and understand them, being the evidence of things not seen, and through faith we understand that the world's 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 does:
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He that beleeveth gets something in hand, as to be united to the treasure, to be partaker of Christs righteousnesse, with friendship, liberty, adoption,
He that Believeth gets something in hand, as to be united to the treasure, to be partaker of Christ righteousness, with friendship, liberty, adoption,
The mystery of Christ (in whom are hid the treasures of wisdome and knowledge, Col. 2. 3.) kept secret (from us Gentiles) since the world begaen, is (from the Apostles times) made manifest there where it was hid, in the Scriptures of the Prophets;
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 (saith Paul) is brought to light by the Gospel, whereunto he was appointed a Preacher,
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 (Says Paul) is brought to Light by the Gospel, whereunto he was appointed a Preacher,
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in and by whose preaching the Gentiles did indeed finde all Gospel-treasure. For the Gospel is the Covenant and bundle of the Promises of Christ and his grace,
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,
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for faith comes by hearing, and hearing by the Word of God (preached in the Promises.) When Jesus walked by John Baptist, John Baptist said in the hearing of two of his Disciples, Behold the lamb of God;
for faith comes by hearing, and hearing by the Word of God (preached in the Promises.) When jesus walked by John Baptist, John Baptist said in the hearing of two of his Disciples, Behold the lamb of God;
Andrew being one of the two, he findes his brother Peter, and Philip found of Christ, findes Nathaneel, and discovers him to be the Messias, out of the Scriptures, We have found him, of whom Moses and the Prophets did write, Iesus of Nazareth, the sonne of Ioseph. So, my beloved, we tell you of this Treasure and Pearl, where? in this Bible, in our Sermons upon Gospel-texts;
Andrew being one of the two, he finds his brother Peter, and Philip found of christ, finds Nathaneel, and discovers him to be the Messias, out of the Scriptures, We have found him, of whom Moses and the prophets did write, Iesus of Nazareth, the son of Ioseph. So, my Beloved, we tell you of this Treasure and Pearl, where? in this bible, in our Sermons upon Gospel-texts;
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if any say, Loe here is Christ, or there, and holds him not forth in Scripture, and as the Scripture describes him, Beleeve him not, saith Christ, for there shall arise false Christs, and false Prophets, &c.
if any say, Lo Here is christ, or there, and holds him not forth in Scripture, and as the Scripture describes him, Believe him not, Says christ, for there shall arise false Christ, and false prophets, etc.
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Make haste and come down (saith Christ) for to day I must abide at thy house, &c. 4. Sometimes, when men hear the Word, but with a common, carnally-curious ear:
Make haste and come down (Says christ) for to day I must abide At thy house, etc. 4. Sometime, when men hear the Word, but with a Common, carnally-curious ear:
so some at Athens, May we know what this new Doctrine whereof thou speakest is? yet afterward certain clave unto Paul, and beleeved that new Doctrine.
so Some At Athens, May we know what this new Doctrine whereof thou Speakest is? yet afterwards certain clave unto Paul, and believed that new Doctrine.
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a lively apprehension to fasten upon Christ, •s, and when he is set forth in the promises, it is the gift of Gods speciall love, Ephes. 2. 8. Which is a preventing love two waies; 1. As it is everlasting;
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, Ephesians 2. 8. Which is a preventing love two ways; 1. As it is everlasting;
they, so many (and no more) as were ordained to eternal life, beleeved, Act. 13. 48. And therefore, Tit. 1. 1. saving faith, which findeth Christ, is called, The faith of Gods elect.
they, so many (and no more) as were ordained to Eternal life, believed, Act. 13. 48. And Therefore, Tit. 1. 1. Saving faith, which finds christ, is called, The faith of God's elect.
it is the childrens bread and portion, To you it is given, to know the mysteries of the Kingdom, &c. 2. God who elects to the end, elects to the means;
it is the Children's bred and portion, To you it is given, to know the Mysteres of the Kingdom, etc. 2. God who elects to the end, elects to the means;
as the proper and choice means of getting an interest in Christ, and all that they are chosen to in him, before the foundation of the world, Ephes. 1. 1. to the 4. the faithfull in Christ Jesus are blessed with all spirituall blessings, according as God hath chosen, &c. For Application; and first to your understandings;
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, Ephesians 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;
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that which brings home a discovery of Christ in a promise, to the soul, with some certainty of apprehension for a mans self, that it is the will of God, Christ should be his, mine, thine;
that which brings home a discovery of christ in a promise, to the soul, with Some certainty of apprehension for a men self, that it is the will of God, christ should be his, mine, thine;
and maist know thy faith and beleeving is no• in vain, when as by the very first act of it, thou hast hold of a Treasure, a Pearl, which will make thee for ever.
and Mayest 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.
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he findes the treasure of the Kingdom of heaven, and all that the King and Kingdom of heaven is worth, this he findes by beleeving, ô that you would beleeve how great his findings are, th•• you may grow great by beleeving also with him.
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.
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Consid. 1. Unbelief is a sin against Gospel light, which brings condemnation with a witnes, Ioh. 3. 19. 2. 'Tis a same against Gospel-love, it hinders the ex•••tion of Gods-election (in these that are chosen) then maist be among the chosen of God;
Consider 1. Unbelief is a since against Gospel Light, which brings condemnation with a witness, John 3. 19. 2. It's a same against Gospel-love, it hinders the ex•••tion of Gods-election (in these that Are chosen) then Mayest be among the chosen of God;
4. It hath more evil in it then all the sins against the 〈 … 〉 called (by a more eminent disparagement) an an 〈 … 〉 of unbelief; a proud heart is 〈 … 〉 heart, is an evil heart,
4. It hath more evil in it then all the Sins against the 〈 … 〉 called (by a more eminent disparagement) an an 〈 … 〉 of unbelief; a proud heart is 〈 … 〉 heart, is an evil heart,
and the worst pride of all; exaltings and liftings up of the heart against God; pollution and uncleannesse is in and with unbelief; they are never separated;
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;
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Secondly, Wouldst finde Christ, get rid of this evil heart of unbelief: Beleeve, and thou hast found Christ righteousnesse, and a treasure of all grace in him:
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:
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Hast found thy self foolish? in Christ are treasures of wisdome and knowledge: Beleeve, and thou shalt finde thy self Gods, by election, Christs, by redemption and purchase,
Hast found thy self foolish? in christ Are treasures of Wisdom and knowledge: Believe, and thou shalt find thy self God's, by election, Christ, by redemption and purchase,
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and searchest for her as for hid treasures then shalt thou understand, and finde the knowledge of God, of God in Christ, of Christ in a promise and Covenant of grace; Amen.
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.
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so there are gracious hidings, or hiding graces (the effects of faith) as humility, hope, &c. Let him therefore who hath heard remember (and he that readeth let him understand) and to that end look back to the Exposition of the words;
so there Are gracious hidings, or hiding graces (the effects of faith) as humility, hope, etc. Let him Therefore who hath herd Remember (and he that readeth let him understand) and to that end look back to the Exposition of the words;
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he hath many humble thoughts and meditations of what is discovered to him in the Gospel, with the Prodigal , he considereth that in his fathers house there is bread enough,
he hath many humble thoughts and meditations of what is discovered to him in the Gospel, with the Prodigal, he Considereth that in his Father's house there is bred enough,
she comes to the house where the Lord 〈 … 〉 s•te down to meat ; she there upbraids not the Phar•••, that invited Christ or others, with what they wanted,
she comes to the house where the Lord 〈 … 〉 s•te down to meat; she there upbraids not the Phar•••, that invited christ or Others, with what they wanted,
she doth not shew her self in proud dresses and addresses upon her beleeving, but rather in the humblest posture, vesture and gesture, she demeans her self,
she does not show her self in proud Dresses and Addresses upon her believing, but rather in the Humblest posture, vesture and gesture, she demeans her self,
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And when he is preaching and writing about the unsearchable riches of Christ, at that instant, he reckons himself , Lesse then the least of all Saints.
And when he is preaching and writing about the unsearchable riches of christ, At that instant, he reckons himself, Less then the least of all Saints.
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When David looks upon Gods excellency in his works of Creation, Providence, Redemption especially by God-man, What is man? or the sonne of man? that is the next part of the Song:
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:
as for a present stock, Oh how great is thy goodnesse, which thou hast laid up for them that fear thee? If God hath laid it up in promises, the beleever will lay it up in hopes, that the Lord is his shepherd, his treasure, and he shall not want.
as for a present stock, O 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 hope's, that the Lord is his shepherd, his treasure, and he shall not want.
they are the promises 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 yet appear, 1 Joh. 3. 2, 3. But he is an heir, according to the hope of eternall life, Tit. 3. 8. He is the richest man (in hidden hopes) of any under heaven.
they Are the promises of God that cannot lie; hence sure ground for hope, and assurance of hope, Hebrew 6. 11. to 19. 3. The riches, worth and wealth of a Christian, does not yet appear, 1 John 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 hope's) of any under heaven.
How sweet were the words of God, to Davids palate, sweeter then honey to his ••st•, therefore he hid them in his heart, Psal. 119. 103. with 11. sweet meats, preserves of fruits, &c. are lockt up in boxes and closets:
How sweet were the words of God, to Davids palate, Sweeten then honey to his ••st•, Therefore he hid them in his heart, Psalm 119. 103. with 11. sweet Meats, preserves of fruits, etc. Are locked up in boxes and closets:
yea doubtlesse, and I count all things but lesse, for the excellency of the knowledge of Christ Jesus my Lord, &c. Yet when he cries out, Oh the depth! and when he calleth the riches of Christ unsearchable; and when he praieth, that the faithfull in Ephesus, might be able to comprehend, with all Saints, what is the breadth,
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, O the depth! and when he calls 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,
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all knowledge is ignorance, & all learning is duncery, without the knowledge of him, and his heights, and depths of wisdom, &c. 2. With worth and excellency, a beleever hath a certain propriety in this hoped for possession;
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;
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As hope before faith is a presumptuous carriage of a mans spirit, so despairing after faith is an odde and crosse evidence, a contradiction indeed unto the Gospel,
As hope before faith is a presumptuous carriage of a men Spirit, so despairing After faith is an odd and cross evidence, a contradiction indeed unto the Gospel,
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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,
and all Gospel-believing. 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,
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but the love of Christ and his Word, is not in them. 4. If men beleeve (as they thinke) and yet have as mean and undervaluing thoughts of Christ as ever,
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,
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men of God cannot, God himself doth not. 5. If such be loose and slippery in their purposes of making out for Christ, where is thy faith? There is no faith in that heart, where there is not a desire of more;
men of God cannot, God himself does 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;
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oh blessed art thou, &c. 2. This evidenceth for thee, that thy hopes are bred and built upon Gospel-apprehensions, that though the things promised appear not to sense,
o blessed art thou, etc. 2. This Evidenceth for thee, that thy hope's Are bred and built upon Gospel-apprehensions, that though the things promised appear not to sense,
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so as thou canst say with Peter, Lord, thou knowest that I love thee. 4. If thou carriest in thy bosome those high thoughts of Christ and his grace daily;
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;
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and then it shall, and doth appear what a price thou setst upon him, whom thou hast found, that nothing, nothing shall be thought too dear or costly for him. 5. If thou art firm and setled in resolutions to keep what thou knowest and beleevest,
and then it shall, and does appear what a price thou settest 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,
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and holy purposes to make sure of Christ, thou maist (by the fortifying evidence of the Spirit, shining upon his own graces) know the secret workings of faith in,
and holy Purposes to make sure of christ, thou Mayest (by the fortifying evidence of the Spirit, shining upon his own graces) know the secret workings of faith in,
and after this hidden and secret treasure, which no man knoweth, saving he that findes, and hideth it. For Caution and Counsell; to all true beleevers,
and After this hidden and secret treasure, which no man Knoweth, Saving he that finds, and Hideth it. For Caution and Counsel; to all true believers,
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1. Beware of a bad hiding of Christ (while you take care to expresse your faith in this humble, hopefull, loving and wise way of hiding him) take heed of smoothering or concealing what God hath discovered to you of Christ and his promises,
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,
what pride is here under a beggars coat? Cherish thou shouldst all mean and low thoughts of thy self, the more freely God doth manifest his grace unto thee;
what pride is Here under a beggars coat? Cherish thou Shouldst all mean and low thoughts of thy self, the more freely God does manifest his grace unto thee;
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Wherefore did God discover him? was it not that you should beleeve? and beleeve yet further in his name, upon new discoveries? Let not the subtle serpent,
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,
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and the deceitfull heart together, cherish a subtle-humble-pride, in questioning and complaining, to weaken thy hopes of obtaining that which is revealed in the promise to thee.
and the deceitful heart together, cherish a subtle-humble-pride, in questioning and complaining, to weaken thy hope's of obtaining that which is revealed in the promise to thee.
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Why should not our loves and esteems be more now, then at first, seeing more of Christs worth and and sufficiency is discovered daily? And yet thou nor I did ever hear or know of half his worth, which is further to be revealed.
Why should not our loves and esteems be more now, then At First, seeing more of Christ 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.
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These words have a two-fold connexion and dependance, on the words before, When he had found; and on those that follow, goeth and selleth, &c. From the first connexion ariseth our
These words have a twofold connexion and dependence, on the words before, When he had found; and on those that follow, Goes and Selleth, etc. From the First connexion arises our
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and joyed not at the very thoughts of it? Beleeving thoughts are joyous thoughts, and acts of beleeving, bring in habits of joy, or joyfull impressions, at least;
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;
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When Christ hath prevented Zacheus, and Zacheus at that instant is called effectually to beleeve in the Lord, He receiveth Christ joyfully (saith the Text ) both into his heart, and into his house.
When christ hath prevented Zacchaeus, and Zacchaeus At that instant is called effectually to believe in the Lord, He receives christ joyfully (Says the Text) both into his heart, and into his house.
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When this Treasure is discovered to the people of Samaria , and many beleeved what Philip preached of the Kingdome of God, and the name of Iesus Christ, there was great joy in that City:
When this Treasure is discovered to the people of Samaria, and many believed what Philip preached of the Kingdom of God, and the name of Iesus christ, there was great joy in that city:
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The Apostle Paul tels the Philippians, for his part, and Timothies (whom he joyns with himself in the inscription of the Epistle, cap. 1. 1.) We rejoyce in Iesus Christ;
The Apostle Paul tells the Philippians, for his part, and Timothies (whom he joins with himself in the inscription of the Epistle, cap. 1. 1.) We rejoice in Iesus christ;
and he speaks in the name of all beleevers, if not there, I am sure in his Epistle to the Romans , We joy in God (reconciled) through our Lord Iesus Christ.
and he speaks in the name of all believers, if not there, I am sure in his Epistle to the Roman, We joy in God (reconciled) through our Lord Iesus christ.
and justifies his person, dischargeth him of all debts and trespasses, and that, in Christs spirituall graces, which affords him a sufficient stock, to be trading with heaven,
and Justifies his person, dischargeth him of all debts and Trespasses, and that, in Christ spiritual graces, which affords him a sufficient stock, to be trading with heaven,
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and stores him with money to maintain warres against the spirituall enemies of his soul, sinne, world, Satan, Antichrist (who would deprive him of his inheritance,
and 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,
Who so findeth me, findeth life, saith the wisdome of God , He that beleeveth in me (saith Christ ) hath everlasting life; He that hath the Sonne (saith the holy Ghost in Iohn ) hath life. He hath it for his own,
Who so finds me, finds life, Says the Wisdom of God, He that Believeth in me (Says christ) hath everlasting life; He that hath the Son (Says the holy Ghost in John) hath life. He hath it for his own,
therefore called the joy of faith , being the proper right-bred childe of faith, conceived and brought forth by faith, nursed and maintained by faith, till faith ends in vision,
Therefore called the joy of faith, being the proper right-bred child of faith, conceived and brought forth by faith, nursed and maintained by faith, till faith ends in vision,
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3. The beleever hath hope, or certain expectation, of the sure and full possession, and of the pleasure that he shall have in such a purchase and possession;
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;
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and this treasure and pearl, bringing so much in hand at present, and reaching forth so much in hopes for the future (as we heard in the first Doctrine) gives out withall no little ground of joy and rejoycing to a Christians heart.
and this treasure and pearl, bringing so much in hand At present, and reaching forth so much in hope's for the future (as we herd in the First Doctrine) gives out withal no little ground of joy and rejoicing to a Christians heart.
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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,
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,
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1. False, for you hear (if you will beleeve what you hear from Christs mouth) he is a joyfull man that findes the treasure. Finding the treasure of the Kingdome, he findes that joy,
1. False, for you hear (if you will believe what you hear from Christ Mouth) he is a joyful man that finds the treasure. Finding the treasure of the Kingdom, he finds that joy,
and it being bonum aeternum, an eternall good, here is gaudium aeternum, Everlasting joy upon their heads The Kingdome of God consisteth in it, Rom. 14. 17. 'tis true the poor sinner upon his finding of Christ, bids farewell to joy in sinne,
and it being bonum aeternum, an Eternal good, Here is gaudium aeternum, Everlasting joy upon their Heads The Kingdom of God Consisteth in it, Rom. 14. 17. it's true the poor sinner upon his finding of christ, bids farewell to joy in sin,
What though the beleevers joy makes not such a noise as the carnall mans, in the ears of the world? A fire of thorns will make a louder noise and crackling,
What though the believers joy makes not such a noise as the carnal men, in the ears of the world? A fire of thorns will make a Louder noise and crackling,
when the countenance is sober and humble, doth it follow he is melancholy and sullen? Alas, poor blinde worldlings, who cannot judge of loo•s and colours, much lesse of hearts,
when the countenance is Sobrium and humble, does it follow he is melancholy and sullen? Alas, poor blind worldlings, who cannot judge of loo•s and colours, much less of hearts,
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Hast found the first discovery of Christ to bring in some sweetnesse, the second more, &c. 'Tis a true issue of a right-bred faith, 〈 ◊ 〉 you may know it to be so (through the assisting light of 〈 ◊ 〉 Spirit) by this, 1. It is pure joy, meerly arising from 〈 ◊ 〉 sight of the treasure. 2. It will hold out in triall and tentation;
Hast found the First discovery of christ to bring in Some sweetness, the second more, etc. It's 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 〈 ◊ 〉 sighed of the treasure. 2. It will hold out in trial and tentation;
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Rejoyce in the Lord, and again I say, not I but the Apostle, not the Apostle, but the Lord himself, rejoyce thou Christian, that hast found the pearl and treasure; rejoyce in thy treasure;
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;
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be glad and joyfull all thy daies, for this pearl of great price. Earthly affections, worldly sorrows, carnall joyes will come alone, of themselves, unsent for, unsought; but we must send for;
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 the beleeving sinner findes the Pearl o• heaven, at one and the same time; Why should not heaven and earth meet in their rejoycings, as in their findings.
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.
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2. Thou maiest rejoyce, 'Tis thy portion, not allowed to others, but to thee, Rejoyce in the Lord ye righteous, &c. The wicked and unbeleeving are never welcom'd to the feast of joy, if invited;
2. Thou Mayest rejoice, It's thy portion, not allowed to Others, but to thee, Rejoice in the Lord you righteous, etc. The wicked and unbelieving Are never welcomed to the feast of joy, if invited;
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and he will flee, and thou maist keep the field; and keep but the field, the Treasure is there, 'tis thine, it will glad thy heart but to thinke it is there, and there for thee.
and he will flee, and thou Mayest keep the field; and keep but the field, the Treasure is there, it's thine, it will glad thy heart but to think it is there, and there for thee.
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Amidst such kinde of thoughts, my word of warning is, that men would be wise, come to themselves (with the Prodigal) look after this Treasure in the Gospel, 'tis very good Treasure in these chargeable times to stock you,
Amid 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, it's very good Treasure in these chargeable times to stock you,
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my counsel is, you would get among beleevers, they can (though their commons fall short) eat their bread with singlenesse, and gladnesse of heart, with leaping joyes,
my counsel is, you would get among believers, they can (though their commons fallen short) eat their bred with singleness, and gladness of heart, with leaping Joys,
Would you beleeve, upon the credit of my Text, and the merchants experience, that there are joyes upon joyes coming in with the adventures and merchandize of faith, you would perhaps embrace the profer of Christ in the Gospel,
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,
the Doctrine by it self is this, Christ-finders are self-losers. And the Reason is this, Gospel joyes doe bring a soul to utter self-deniall, and extreme poverty of spirit.
the Doctrine by it self 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.
and here is a selling first, and buying afterwards. In selling, two things are considerable; 1. The sale it self. 2. The matters vendible, and to be sold.
and Here is a selling First, and buying afterwards. In selling, two things Are considerable; 1. The sale it self. 2. The matters vendible, and to be sold.
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implied in the mans going, he goeth, vers. 44. And vers. 46. in that 'tis said of the merchant, he went. The word in v. 44. is NONLATINALPHABET, subducit sese, he withdrew himself, Clam discedit, as Beza noteth, he went away secretly, which can hold forth nothing better, nothing else then the tacite consent of the minde and will, to be at any 〈 ◊ 〉 for the purchase of what was found;
implied in the men going, he Goes, vers. 44. And vers. 46. in that it's said of the merchant, he went. The word in v. 44. is, subducit seize, he withdrew himself, Clam Discedit, as Beza notes, he went away secretly, which can hold forth nothing better, nothing Else then the tacit consent of the mind and will, to be At any 〈 ◊ 〉 for the purchase of what was found;
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he goeth, he is not thrust on, and forc't, he went of his own accord, he is not driven • Such an expression we have at Zacheus conversion, He stood forth , which showed his consent and willingnesse, before he fell upon action:
he Goes, he is not thrust on, and forced, he went of his own accord, he is not driven • Such an expression we have At Zacchaeus conversion, He stood forth, which showed his consent and willingness, before he fell upon actium:
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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, Lord, what wilt thou have me to doe?
And Saint 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, Lord, what wilt thou have me to do?
or that which is given him of God, which is no part of the Treasure or Pearl; or if it be, it is but by way of evidence and sign, which he lets go, in some respe•• for the thing it self;
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 Signen, which he lets go, in Some respe•• for the thing it self;
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especially, when that which he hath, •• but in supposition, he put's off all for Christ, for whom I have suffered ( saith Paul) the losse of all things, &c. that is, all things, which stand in direct opposition to,
especially, when that which he hath, •• but in supposition, he put's off all for christ, for whom I have suffered (Says Paul) the loss of all things, etc. that is, all things, which stand in Direct opposition to,
But now you 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;
But now you also put off all these (Says the Apostle) anger, wrath, malice, blasphemy, filthy communication, lying, seeing you have put off the old man with his Deeds;
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what they had done already in part, about some sinnes more eminently, he exhorts them to go on in this work of repentance, as touching all sin whatsoever;
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 since whatsoever;
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yea, and they are resolved upon it, For they have put on the new man , which being acted and set on work, will further mortifie and disable the old man.
yea, and they Are resolved upon it, For they have put on the new man, which being acted and Set on work, will further mortify and disable the old man.
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He was brought up at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, emploied before his conversion (as a man of parts) against Christ;
He was brought up At the feet of Gamaliel, and taught according to the perfect manner of the law of the Father's, employed before his conversion (as a man of parts) against christ;
When be came to the Corinthians, He came not with excellency of speech, or of wisdome , His speech and his preaching was not with the entising words of man• wisdome,
When be Come to the Corinthians, He Come not with excellency of speech, or of Wisdom, His speech and his preaching was not with the enticing words of man• Wisdom,
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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 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 gift of tongues, in an unedifying way, he reproveth them for it, 1 Cor. 14, 26. And when some with their working of miracles among the Galatians, would being in another Gospel (then that of justification by faith) he speaks of the man and his miracles with a holy disdain, He that ministreth, &c. as not owning the man, nor his gifts:
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. as not owning the man, nor his Gifts:
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3. All his own righteousnesse; which men have an opinion of, and confidence in, for their acceptation before God, either as it lieth in outward conformity to the commands of first or second Table,
3. All his own righteousness; which men have an opinion of, and confidence in, for their acceptation before God, either as it lies in outward conformity to the commands of First or second Table,
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All these (when God cals a man to beleeve in Christ alone, for justification and life) a true beleever (finding this treasure in Christ) renounceth and disclaimeth as any piece of his justifying righteousnesse before the Lord.
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.
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but in comparison of Christs inherent righteousnes (imputed to him by faith to his sole and perfect justification) he will own none of his own adherent moralities, or inherent graces;
but in comparison of Christ 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;
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nor, in the least confide therein, or admit thereof as a co-partner with Christ, &c. The best frame of heart or life, is but for evidence to a soul, that he is justified, not any ground of beleeving,
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,
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no sooner doth the Lord call Matthew, (not only to a Christian estate, but to the Ministery of the Gospel) but he riseth up from the receit of custome, where he had sweet gains and comings in, and followeth Christ .
no sooner does 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 comings in, and follows christ.
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 .
No sooner does 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.
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And again, a four-fold restitution of what was snatcht by forged cavillation (if he had much plaid the Sycophant) would take away a good share of the other half of his estate;
And again, a fourfold 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 askt a part, to give the half, and those he had wronged, to offer so fair and full a restitution, was prepared to let goe all the rest of his estate, when God called for it.
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.
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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;
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;
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which upon such a speciall call, and extraordinary occasion, by the grace of self-deniall, the true Christian merchant consents still unto, and would bring into act.
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.
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the later is both actually and affectionately forsaken, and the former cleaved unto. 4. As for relative engagements to friends, parents, children, wives, husbands, kinred, house and family;
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;
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yea, there is a kinde of comparative hatred of them, in respect of the Pearl and Treasure. 'Tis remarkable, that when John and Iames were called by Christ to follow him,
yea, there is a kind of comparative hatred of them, in respect of the Pearl and Treasure. It's remarkable, that when John and James were called by christ to follow him,
Yea, Paul, though of the stock of Israel, and of the tribe of Benjamin , yet forsakes his kinred and fathers tribe and family, where they forsook Christ and the Gospel.
Yea, Paul, though of the stock of Israel, and of the tribe of Benjamin, yet forsakes his kindred and Father's tribe and family, where they forsook christ and the Gospel.
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and how many such self-denying Merchants (some of them noble and great) have we among the Martyrs? In the Martyrology , there is mention of one Galeazius Trecius, who was bound to a stake,
and how many such self-denying Merchant's (Some of them noble and great) have we among the Martyrs? In the Martyrology, there is mention of one Galeazius Trecius, who was bound to a stake,
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and eleven children (one whereof was sucking on the mothers brest) and be more unmoveable then the stake to which he was fastned, till consumed to ashes.
and eleven children (one whereof was sucking on the mother's breast) and be more Unmovable then the stake to which he was fastened, till consumed to Ashes.
and this is the account he hath of himself, even as it was prophecied of one and another, of all the seed of Israel; who should shame themselves and glory in the Lord;
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;
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A beleever now seeks himself no further, nor any other way then God allows it, that is (as one sweetly expresseth it ) seeking our selves out of our selves in Christ, and in the prosecution of his (not our own) glorious designs;
A believer now seeks himself no further, nor any other Way then God allows it, that is (as one sweetly Expresses it) seeking our selves out of our selves in christ, and in the prosecution of his (not our own) glorious designs;
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8. Life and all, &c. That is not esteemed, or thought dear , even that a Christian is prepared, with some free consent to lay down for Christ and Gospel-treasure:
8. Life and all, etc. That is not esteemed, or Thought dear, even that a Christian is prepared, with Some free consent to lay down for christ and Gospel treasure:
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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 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,
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For joy of the glory of free-grace, he hates his own ends, and for joy of an eternall life (which is begun in the right knowledge of God in Christ) he gives up this temporall life.
For joy of the glory of Free grace, 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.
and in the Ephesians, when the name of the Lord was magnified (with joyfull admiration of free-grace) what followed? They came and confest their deeds ,
and in the Ephesians, when the name of the Lord was magnified (with joyful admiration of Free grace) what followed? They Come and confessed their Deeds,
their joy of that, which was so transcendently above any reckoning or arithmeticall accounts among men, constrains them to undervalue their old profession and magicall practices,
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,
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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;
He that finds 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;
or greatnesse of spirit, whereby he is carried above, not only base lusts, but all the royalties in the world, which he esteemed out of a pure judgement,
or greatness of Spirit, whereby he is carried above, not only base Lustiest, but all the royalties in the world, which he esteemed out of a pure judgement,
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and now from a pure joy much more reckons, but as drosse and dung, and can most willingly resign up for this one pearl; you heard of Zacheus free and noble spirit before, whence came it? from his joyfull entertainment of Christ.
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 herd of Zacchaeus free and noble Spirit before, whence Come it? from his joyful entertainment of christ.
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and the Primitive Martyrs, yea, all of them, for these sixteen hundred years, have out of their royall spirits (filled with joy) parted with husbands, wives, children, lives and all.
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.
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which makes the soul willingly active and passive in any thing, to please him, whose Treasure it is, whose Kingdome and pearl it is originally, Gods and Christs.
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, God's and Christ.
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The soul who findes Christ hath faith and hope to have the treasure sure his own, upon agreement with the owner of the field, the God and Father of Christ, who sets out this treasure in precious promises,
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,
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God hath discovered that which gives the beleever full content, and the beleever being contented, would give God the owner of the treasure and field content;
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;
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all my duties and qualifications (be they for duties and qualifications never so good and usefull) in relation to a sinners justifying righteousnesse they are just nothing;
all my 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;
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why, but is this all? God requires that a man deny himself, and take up his crosse, sell all, and follow Iesus Christ? 'Tis answered, All, All; why then 'tis done, the bargain is concluded,
why, but is this all? God requires that a man deny himself, and take up his cross, fell all, and follow Iesus christ? It's answered, All, All; why then it's done, the bargain is concluded,
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as from the strength and liberty; so the sincerity and purity of a Christians joy; I will be nothing, that Christ may be all; I will be poor, that Christs riches may appear in me;
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 riches may appear in me;
he keeps Christians therefore, what he can, and as long as he can, from rejoycing in Jesus Christ, and from taking out the sweet of that they have found,
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,
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And it may be, this is the ground and reason why some have put forth such an ignorant Question as this, what have we (even we beleevers) to sell? as if all were done before faith, not after;
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 fell? as if all were done before faith, not After;
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If it be a means to mortifie sinne, to crucifie thee to the world, and the world to thee (as it was to Paul , his glorying and rejoycing in the crosse of Christ, brought him to such a frame) then is it a true joy,
If it be a means to mortify sin, to crucify thee to the world, and the world to thee (as it was to Paul, his glorying and rejoicing in the cross of christ, brought him to such a frame) then is it a true joy,
repentance for such a joy, will be a better evidence for thee (in it's proper place) then the cherishing of that, which is but a Pharisees, and a carnal mars joy:
Repentance for such a joy, will be a better evidence for thee (in it's proper place) then the cherishing of that, which is but a Pharisees, and a carnal mars joy:
And although there is a proper comfort which flowes from true sanctification, or inherent graces and duties of new obedience (as evidences of justification,
And although there is a proper Comfort which flows from true sanctification, or inherent graces and duties of new Obedience (as evidences of justification,
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and union with Christ) yet no further doe they comfort, or are they evidences, but as fruits of faith, and influences from the life and strength of Christ.
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.
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3. For Exhortation, Labour to finde, cherish and maintain such a joyfull finding of the Treasure, as may worke thee to utter self-denial, soul-emptyings,
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,
First, It is most straightly commanded that you do fell all, hate all (for Christ) under pain of Christs high displeasure, Mat. 16. 24. Luk. 14. 26. As you would not be cashier'd from his souldiers and followers,
First, It is most straightly commanded that you do fell all, hate all (for christ) under pain of Christ high displeasure, Mathew 16. 24. Luk. 14. 26. As you would not be Cashiered from his Soldiers and followers,
Secondly, In this thou shalt be conformable to Christ, who denied all, parted with all (though that be not the selling in the Text) he emptied himselfe of glory, of comfort;
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 of glory, of Comfort;
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If the little joy thou hast, puts thee upon sorrow for sinne, mortification, self-abhorring, subjection to the crosse; more will come in; which may be a
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 chearfull, self-denying Christian, is doubled and trebled, after acts of self-denial, Consult the Scriptures and experiences of the Saints;
Third consideration, the Comfort of a cheerful, self-denying Christian, is doubled and trebled, After acts of self-denial, Consult the Scriptures and experiences of the Saints;
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Paul and Silas shut up in the prison and stocks are singing praises at midnight ; such was this grace, and high favour of God bestowed on the Churches of Macedonia ;
Paul and Silas shut up in the prison and stocks Are singing praises At midnight; such was this grace, and high favour of God bestowed on the Churches of Macedonia;
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The Thessalonians , and the Hebrews had abundant experience of joy for their companion and attendant, in all that they sold away for Christ and the Gospel;
The Thessalonians, and the Hebrews had abundant experience of joy for their Companion and attendant, in all that they sold away for christ and the Gospel;
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had his water turned into wine, and that of the best, filled out by the master of the feast, that he was become drunken in the joy of the Spirit, &c. And that other of Pomponius Algerius (an Italian Martyr ) who stiled his Leonine prison, a delectable Orchard; where dropped the delectable dew, where flowed the pleasant Nectar, where was milk of consolation,
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 Algiers (an Italian Martyr) who styled his Leonine prison, a delectable Orchard; where dropped the delectable due, where flowed the pleasant Nectar, where was milk of consolation,
And how doth he (from the joy which himself felt and beleeved) call upon his dear brethren and fellow-servants, to rejoycing, rejoycing, in the midst of their fals into divers tentations (according to that of the Apostle Iam. 1. 2. Let us take up his resolution) I will not set more by my life, then by my soul;
And how does he (from the joy which himself felt and believed) call upon his dear brothers and Fellow servants, to rejoicing, rejoicing, in the midst of their falls into diverse tentations (according to that of the Apostle Iam. 1. 2. Let us take up his resolution) I will not Set more by my life, then by my soul;
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7. Thorow self-deniall brings forth such diligence, •• whereby the true Christian groweth up to a firm assurance and clear evidence of the Kingdom-treasure,
7. Thorough self-denial brings forth such diligence, •• whereby the true Christian grows up to a firm assurance and clear evidence of the Kingdom-treasure,
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First, In the act of buying there are four things obvious, whereby it will appear, that as the merchant mans buying is here set forth as a consequent of his selling,
First, In the act of buying there Are four things obvious, whereby it will appear, that as the merchant men buying is Here Set forth as a consequent of his selling,
1. In buying, men lay out with cost of money, much pains and diligence; it cost the former and trades-man many a trudging journey to fairs and markets;
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;
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The more self-denial in the heart, and the more empty the purse of the soul is, the more diligence the Christian giveth to attain what he beleeveth and hopeth for.
The more self-denial in the heart, and the more empty the purse of the soul is, the more diligence the Christian gives to attain what he Believeth and Hopes for.
And that a self-denying soul, is such a painfull diligent soul, is implied in that precept, Isa. 55. 1. compared with ver. 2, 3. & 6. Buying with an empty purse, is labouring, using the means, seeking in the Ordinances, by faith, hope, humility, &c. in the sense of our nothingnesse, to trust into God,
And that a self-denying soul, is such a painful diligent soul, is implied in that precept, Isaiah 55. 1. compared with for. 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 his diligence, what is it? vers. 11. If by any means I might attain, &c. And ver. 12. I follow after, and vers. 13. reaching forwards, and vers. 14. I presse toward the mark;
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 forward, and vers. 14. I press towards the mark;
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'tis delivered up to him by waies of strong assurance; he that buyeth a commodity at market, carrieth it away with him from the shop, and brings it home:
it's 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:
or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive a hundred fold, of heavenly assurance, and shall inherit, what he is assured of, everlasting life, Heb. 6. 12. with 10. and 11. v. They that laboured with faith and patience inherit the promises, and such as are followers of them, in the same diligence come to the same full assurance of hope, that they shall have the same inheritance.
or Sisters, or father, or mother, or wife, or children, or Lands for my names sake, shall receive a hundred fold, of heavenly assurance, and shall inherit, what he is assured of, everlasting life, Hebrew 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.
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3. When the field, treasure and pearl is bought, there is a knowledge of the mans and merchants propriety, and title to be good, having bought it in a legall way:
3. When the field, treasure and pearl is bought, there is a knowledge of the men and merchant's propriety, and title to be good, having bought it in a Legal Way:
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.
Saint 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.
So the Christian merchant, hath, by this his self-denying diligence, such a strong and firm title given him, that none shall cheat him, or deprive him of it.
So the Christian merchant, hath, by this his self-denying diligence, such a strong and firm title given him, that none shall cheat him, or deprive him of it.
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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.
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.
Having the promises, he is so farre sure of what is promised, as he is sure the promises are his, Heb. 11. 33. through faith in sufferings, they obtained promises, that is, in some good accomplishment.
Having the promises, he is so Far sure of what is promised, as he is sure the promises Are his, Hebrew 11. 33. through faith in sufferings, they obtained promises, that is, in Some good accomplishment.
we are established and sealed by the spirit given, as an earnest of that which is behinde, ver. 22. Nothing is more clear in Scripture then this, that a beleeving, self-denying Christian is in Covenant with God,
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, self-denying Christian is in Covenant with God,
and in constant dealings and transactions between heaven and his soul, who taking all upon Gods Word of promise, he hath all made sure to him, upon Gods Word and seal.
and in constant dealings 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.
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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;
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;
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,
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 works patience, and patience more experience, and experience still more hope, and hope makes not ashamed,
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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,
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,
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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;
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;
and 'tis one thousand, to four 'tis ten thousand, to five 'tis a hundred thousand: He that shall more annihilate himself, shall finde more the creatures all in Christ;
and it's one thousand, to four it's ten thousand, to five it's a hundred thousand: He that shall more annihilate himself, shall find more the creatures all in christ;
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when blinde he will give eye-salve, when poor, he will put money in our purse, very good gold tried in the fire, and stampt with his own image and superscription.
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.
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Buying, according to an old acception of the Word in the Latine Authours, is nothing else but receiving, and diligent self-denial doth but make the heart capacious to receive the glorious fillings of heaven;
Buying, according to an old acception of the Word in the Latin Authors, is nothing Else but receiving, and diligent self-denial does but make the heart capacious to receive the glorious fillings of heaven;
and if the Christian Merchant be free and bountifull to part with all, God assuredly will be as free and infinitely more free and liberall to give him all again, upon a blessed and glorious exchange, of eternals for temporals, Ioh. 12. 25, 26. He that hateth his life in this world, shall keep it unto life eternall;
and if 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, John 12. 25, 26. He that hates his life in this world, shall keep it unto life Eternal;
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2. God is faithfull and just in his promises and dealings, when men come up to his price, to let them have what is worth their money, that is, to recompence all their diligence with full assurance of hope unto the end, Heb. 6. 11. The Heathen could say, That the gods sold all for sweat;
2. God is faithful and just in his promises and dealings, when men come up to his price, to let them have what is worth their money, that is, to recompense all their diligence with full assurance of hope unto the end, Hebrew 6. 11. The Heathen could say, That the God's sold all for sweat;
and we can say most truly of our God, That when a Christian sweats in self-denial, mortification, sufferings, &c. he shall have from him (as sure as he is just and faithfull) what he sweats for.
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 laies out pains and diligence for, Ioh. 10. 28, 29, 30. Christs and his Fathers power is united for the assurance of life to his sheep,
3. God is able to put a soul into possession, and that everlastingly, of what it lays out pains and diligence for, John 10. 28, 29, 30. Christ and his Father's power is united for the assurance of life to his sheep,
there being more in the substance of this parabolicall merchandize then in the shadow: yet every expression in the shadowy resemblance, speaks assurance;
there being more in the substance of this parabolical merchandise then in the shadow: yet every expression in the shadowy resemblance, speaks assurance;
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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.
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.
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but in power, and in the holy Ghost, and in 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,
but in power, and in the holy Ghost, and in much assurance; And when the tempter Come to tempt them (though cap. 3. 10. there was something lacking in their faith, in regard of Degrees) yet sensible they were,
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But some doubting Doctour will say, There can be no assurance without extraordinary revelation, Familists and Libertines say the like with the Papists, in effect;
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;
1. Assurance is first found, where it is founded, without us, in Gospel-grace, Gods free-love, giving Christ, &c. 2. Faith finding assurance in it's object, more then in it's own acts and reflections;
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 it's Object, more then in it's own acts and reflections;
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But with the tenets of Rome, the Doctrine of doubting agreeth well enough, viz. That a man is not justified by imputation of Christs righteousnesse, but by inherent holinesse.
But with the tenets of Room, the Doctrine of doubting agreeth well enough, viz. That a man is not justified by imputation of Christ righteousness, but by inherent holiness.
That by the power of free-will and nature he may and must concur with Gods grace in conversion, &c. The Roman faith of these and such like tenets, will never assure a man, that he is in the state of grace,
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,
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But from the true Gospel-faith preached, and the true Gospel-treasure in Christ discovered, infallible and absolute promises, Christs righteousnesse imputed to justification;
But from the true Gospel faith preached, and the true Gospel treasure in christ discovered, infallible and absolute promises, Christ righteousness imputed to justification;
Conscience, as justified by Christs bloud, and sanctified by the Spirit, is not deceitfull, The Spirit is truth, and too holy to deceive, and too wise to be deceived in this great point of a Christians assurance,
Conscience, as justified by Christ blood, and sanctified by the Spirit, is not deceitful, The Spirit is truth, and too holy to deceive, and too wise to be deceived in this great point of a Christians assurance,
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He who selleth all, sels all his deceitfull heart away, and all false evidences and dictates, to consult with the Word and Spirit of truth, to hearken to Gods bargain, to read his writings, to view,
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 harken to God's bargain, to read his writings, to view,
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because when they die, they goe to it, where it is reserved for them. As they have Christ, and Gospel-grace here, they goe thither to enjoy Christ and Gospel-glory.
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.
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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:
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:
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they will not so much as consent to the letting go of self-righteousnesse, sin, or the creature, &c. Now such as will not yeeld to a parting with what stands in opposition to,
they will not so much as consent to the letting go of self-righteousness, since, or the creature, etc. Now such as will not yield to a parting with what Stands in opposition to,
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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 Inne.
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.
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here is, I may say, as the Apostle to the Hebrews, That which accompanieth salvation, but we desire that every one of you may shew the same diligence to the full assurance of hope unto the end.
Here is, I may say, as the Apostle to the Hebrews, That which accompanieth salvation, but we desire that every one of you may show the same diligence to the full assurance of hope unto the end.
is God free, bountifull, willing, able, faithfull and unchangeable? Is Christs intercession, and the spirits presence perpetuall? Let your thoughts be frequently fixt hereupon;
is God free, bountiful, willing, able, faithful and unchangeable? Is Christ Intercession, and the spirits presence perpetual? Let your thoughts be frequently fixed hereupon;
and eat your own bread, wear your own apparel, still live upon your lusts, and goe in your rags, 2 Tim. 2. 19. Let him that nameth the name of Christ, depart from iniquity.
and eat your own bred, wear your own apparel, still live upon your Lustiest, and go in your rags, 2 Tim. 2. 19. Let him that names the name of christ, depart from iniquity.
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4. Let there be diligent circumspection and watchfulnesse against creature ensnarements, baits and traps of profits, pleasures, honours, interests, and relations here below:
4. Let there be diligent circumspection and watchfulness against creature ensnarements, baits and traps of profits, pleasures, honours, interests, and relations Here below:
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Let them that have wives, be as though they had none, and they that weep (for the losse of wife, husband, childe, estate, friend) be as though they wept not;
Let them that 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;
nor lose what you have and hope for, but heaven stands open for you, an abundant entrance shall be ministred unto you, into the everlasting kingdome of our Lord and Saviour Jesus Christ, no bar,
nor loose 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 jesus christ, no bar,
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,
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,
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1. Goe to the owner, own the owner of the field, treasure and pearl professedly; the Lord Jesus Christ, the great Jeweller, and Master of the Jewel-house in heaven;
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;
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Your most common markets for buying more of the treasure and pearl, will be praier, the Word, Sacraments, converse and traffique with the Saints, those that are known merchants, experimentall Christians;
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 merchant's, experimental Christians;
The Sacraments for beleevers and their seed, will to them (and to such I now speak) minister strong evidence and consolation, the immutable things of God (his counsel and oath) are there;
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;
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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,
Nothing venture (it's 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,
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 remissenesse? Are ye so foolish? having 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.
If diligence Raiseth a man to assured preferment among men, what honour, what entertainment, preferment shall the diligent Christian have with God? Does 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 you so foolish? having begun in the Spirit, Are you now made perfect by the Flesh? And again Says the Apostle, You did run well, who did hinder you? So as to drive you backwards.
Be stedfast in faith, and unmoveable, in self-denial, alwaies abounding in good works, and diligent use of Ordinances, your labour shall not be in vain in the Lord;
Be steadfast in faith, and Unmovable, in self-denial, always abounding in good works, and diligent use of Ordinances, your labour shall not be in vain in the Lord;
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Heb. 2. 9. vindicated. NONLATINALPHABET, ubi annotandum partic•lam universalem non complecti singulos homines, sed omnia Christi membra in unum corpas conjungere. Bez. ann in loc.
Hebrew 2. 9. vindicated., ubi annotandum partic•lam Universalem non complecti singulos homines, sed omnia Christ membra in Unum corpas conjungere. Bez ann in loc.
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.
Cùm World totus pejorem hominum partem Solam Denotat. 1 John 5. 19. Apocalypse 12. 9. Cur non ad potiorem etiam applicari possit, ego quidem nullus video Ames Cor. p. 139.
Nor is he stedfast in that faith, but is of opinion (unles he be changed since he was here) that all the satisfaction the father demands and accepts for the elects sinnes against the Gospel, is the sense of his wrath upon their consciences.
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.
NONLATINALPHABET, where NONLATINALPHABET is as much as NONLATINALPHABET, and so rendered, Philem. v. 13 NONLATINALPHABET; that in t•y stead, in another case; and about the Question in hand, the word in 1 Tim. 2. 6 is NONLATINALPHABET; a ransome in the room and stead of all; or pro onnis ordinis electis; which compared with Mat 20 28. is, NONLATINALPHABET for many, and but for many indivduals; or, in stead of many singulars (chosen of God) one choice-singular-Jesus suffered.
, where is as much as, and so rendered, Philemon 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 Order electis; which compared with Mathew 20 28. is, for many, and but for many indivduals; or, in stead of many singulars (chosen of God) one choice-singular-Jesus suffered.
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As since these Sermons were preached, I have met with a Pamphlet not worthy confutation, entituled, Divins Light (per antiphrasin, it should be diabolicall darknesse) manifesting (it should be, smoking out of the bottomlesse pit) the love of God unto the whole world, and to his Church; wherein six times at least that place in Zach. 9. 11. As for thee also, by the bloud of thy Covenant. I have sent forth thy prisoners out of the pit, wherein there is no water, is applied (beyond some of the old Doctours expolitions to Limbus patrum, or of Bellarmines to Purgatory a part of hell, as he dreams) even to the deepest place of the damned, men and devils too; who shall (saith the namelesse, notelesse Authour) by vertue of the Covenant of Generall Redemption be delivered from thence, and rewarded too for all their torments and losses, in grace and glory. Much Atheisme and blasphemy there is in such an hereticall assertion, and this contradiction (in adjecto) that eternity of hell-tormenting fire (as is expresly threatned, Math. 25 ult. Mark 9 45.) shall have an end, doth alone, call aloud, to have that Pamphlet condemned to, and consumed in, some Cheap-side, or kitchin fire.
As since these Sermons were preached, I have met with a Pamphlet not worthy confutation, entitled, Divines Light (per Antiphrasis, 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 Bellarmines to Purgatory a part of hell, as he dreams) even to the Deepest place of the damned, men and Devils too; who shall (Says 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, does alone, call aloud, to have that Pamphlet condemned to, and consumed in, Some Cheapside, or kitchen fire.
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Morte morieris, Hebraismus est, qua verborū reduplicatione, vehementia & certitudo significatur: morie morieris, i. c. certissimè morieris. Paulus Fagius in Gen. 2. 17.
Morte Morieris, Hebraismus est, qua verborū reduplicatione, vehementia & certitudo Signify: morie Morieris, i. c. certissimè Morieris. Paulus Fagius in Gen. 2. 17.
Nos mortem, resurrectionem, ascensionem, sessionem & intercessionem aequè conjungendas esse dicimus in fine ac intentione; ac in Christi personâ conjungebantur de facto. Ames. Cor. Art. 1. de Red. c. 1. Armin. Disp. Prin. The. 40. Confess. Pastorum Rem•n c. 8.
Nos mortem, resurrectionem, ascensionem, sessionem & intercessionem aequè conjungendas esse dicimus in fine ac intention; ac in Christ personâ conjungebantur de facto. Ames. Cor. Art. 1. de Red. c. 1. Armin. Disp Prince The. 40. Confess. Pastorum Rem•n c. 8.
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.
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 Christ opus, qui solus vera lux est, via & veritas) sed ut Sue Ipsorum Judicio sceloris convincantur, tum in God, tum in hominet. Beza. Annot in Rom. 1. 18.
Non agitur de generali cognitione, 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.
Non agitur de generali cognition, qu• est Communis •oti hominum ge•eri ex re•um creatarum inspection. Said de cogaitione quâ Patrem & christ •• agnoscentes, vitae aeternae su•• participes. Faius in 1 Tim. 2. 4.
Cùm autem talis agnitio Dei non donetur omnibus, sed tantum nonnullis; apparet non 〈 ◊ 〉 versaliter, sed distributivè esse lo•um hunc intelligendum, nempe de illis qui electi s••t ad vitam aeternam. Faius in locum.
Cùm autem Talis agnitio Dei non donetur omnibus, sed Tantum nonnullis; Appears non 〈 ◊ 〉 versaliter, sed distributivè esse lo•um hunc intelligendum, nempe de illis qui Elect s••t ad vitam aeternam. Faius in locum.
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.
Serv•• enim suos du• in•ul. Genter Tractate 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 Indulgence, sua b••ig•itate vult quidem emo•••e ipso•um cont•• iciam, non 〈 ◊ 〉 se 〈 ◊ 〉 propitium 〈 ◊ 〉 esse 〈 ◊ 〉. calvin. in Rom. 2. 4.
