unto the soul of a poor sinner Not such a general apprehension of an universal Redemption that Christ dyed for all to open a door of hope for all by making their Salvation possible upon the condition of their believing in the mean time not meriting faith for them that they should believe and so not intending that the merit of his death should be made effectual to all of them But labour to evidence and ascerting this to our selves that Christ gave himself for us in such a peculiar and efficatious way as our surety in our room and stead undertaking for us making Reconciliation for us and so that we have interest in the merit of his death Quest Quest How shall this be done I but how shall we be able to do this This is a secret A thing known to God The Lord knoweth who are his 2 Tim. 2.19 his by Election And so doth Christ also I am the good Shepheard and know my Sheep Joh. 10.14 his sheep not only by effectual Vocation of whom he speaketh v. 27. My sheep hear my voice and I know them but also by Election I know whom I have chosen Joh. 13.18 Chosen to eternal life And thus he knew who they were to whom he intended the benefit of his death I lay down my life for the sheep saith he Ioh. 10.15 viz. those sheep whom in the verse foregoing he saith he knew took special notice of and had set a peculiar love upon I but how shall this be made known to us How shall we be assured that we are in this number Ans 1. Answ 1. Gods secret will not to be consulted with For answer hereunto let me first inform you what you are not to do Do not attempt what you shall never be able to compass Do not think of ascending up into heaven there to search the Rolls and Records of Eternity to see whether your names be written in that Book of life whether you be in the list of Gods Elect or no. I mean do not trouble your selves about Gods secret will which belongeth not to you Do not immenge and plunge your selves into those unfaddomable depths where you shall never find the bottom I mean those mysterious doctrines of Predestination Election Reprobation Which the great Apostle having discoursed of Rom. 11. closeth up all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth v. 33. So admiring what he could not comprehend No nor yet of Redemption Of which Hemingius writing upon the Text saith truly that it is Venerandum potiùs quà m serutandum mysterium A mystery rather to be adored than curiously pried into But here as in all other mysteries of like nature content your selves with what God hath revealed Hic conquiescat caro saith he Here let flesh and blood rest in what the word clearly holdeth forth And this do you Hearkning to such Counsels and applying your selves to such wayes and courses as you are there directed to that so you may be sure to have a share in all those benefits which Christ by his death hath purchased for his Elect. Which what they are let me in the second place come to shew you which I shall do as plainly and briefly as I may binding up all in this one general Ans 2 Ans 2. Come unto Jesus Christ Would you be sure to have benefit by the death of Christ then Come ye unto him This is that which renders the death of Christ in effectual to the greatest part of those to whom he is made known they will not come unto him So our Saviour chargeth it upon the unbelieving Jewes Ioh. 5.40 Ye will not come unto me that ye might have life And even so is it with the greatest part of the world those among whom Christ is crucified as the Apostle speaketh Gal. 3.1 before whose eyes he is evidently set forth in the preaching of the Gospel and so offered and tendered unto them they will not come unto him that they might be made partakers of what he hath merited by his death Let not the like be charged upon any of us Hearing of Christ and of what he hath done how he hath given himself now come unto him that we may partake of what he hath purchased for all that shall so do Quest But the question runs on How shall we come unto him Quest How come unto him Ans Ans As to a Prophet Priest and King A question well worth the Answering to which let me beg the best of your attentions Would you so come unto Christ as to be sure to receive benefit from him Come unto him then as to a Prophet as to a Priest as to a King owning and acknowledging him in every of those Offices and Relations 1. As a Prophet hearing him 1. As a Prophet hearing and believing him This is my beloved Son in whom I am well pleased hear ye him saith the voyce from heaven Matth 17.5 And this do you who ever would receive any benefit from Christ hear him hearken to him yeelding up your selves to be taught by him This is the ear-mark of Christs sheep My sheep hear my voyce Joh. 10.27 Those whom God the Father hath given to his Son Christ to be redeemed and saved by him they hearken to his voyce hearing and believing the Doctrine of the Gospel And this do you who ever desire to have Christ for your Priest take him first as your Prophet Yeelding up your selves as I said to be taught and instructed by him concerning the great mystery of Salvation by and through him that you may know it and knowing it believe it Know believe Iesus Christ to be what he is even the great God our Saviour as the words before the Text describe him the Eternal only begotten Son of God And how he was sent by his Father upon this arrand for the Redeeming and saving of lost Man-kind Without this knowledge and belief you are not capable of receiving any benefit by the death of Christ This is is a Character which Christ giveth of his sheep those for whom he saith he gave himself in that Text forenamed Ioh. 10.14 I know my sheep and am known of mine They are such as know and believe him to be what he is I am come out from thee and they have believed that thou didst send me saith he of his Apostles Ioh. 17.8 And thus must they be in measure qualified who ever expect any benefit from the death of Christ They must be such as know and believe the Doctrine of the Gospel Repent ye and believe the Gospel so our Saviour begins his preaching Mar. 1.15 Thus receive Christ as your Prophet learning of him hearkning to him Believing him 2. Come unto him as your Priest believing on him 2. As a Priest believing on him Ye believe in God believe also in me Joh. 14.1 Not contenting your selves with a general a bare speculative knowledge or dogmatical faith to know and believe what Christ
upon a diverse account being under the power Tyrannie f many hard Masters 1. The first and chief whereof is Sin 1. Under sin under which all men are An unquestionable truth which the Apostle sets down with a Probatum est Rom. 3.9 we have before proved both Iewes and Gentiles that they are all under sin So again Gal. 3.22 The Scripture hath concluded all under sin declared them so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as under the guilt so under the power of sin God be thanked saith the same Apostle to his Romans ye were the servants of sin Rom. 6.17 And again v. 20. When ye were the servants of sin ye were free from righteousnesse Such is the condition of all men before the grace of God meet with them to set them at liberty they are all servants of Corruption as Peter saith of those Saduces 2 Pet. 2.19 Serving diverse Lusts and Pleasures as Paul saith of himself and other believers before their conversion Tit. 3.3 And what greater slavery can there be in the world than this No drudgery like that of Sin If the Law of God be what it is The perfect Law of liberty as Saint Iames call it Iam. 1.25 Then the Law of sin must needs be a perfect Law of servitude and slaverie And under this slavery are all men by nature Even sold under sin So saith regenerate Paul of himself in regard of the remainders of Corruption which he found in himself Rom. 7.1 I am Carnal sold under Sin So he was so far forth as he was Carnal What are they then who are wholly such nothing but Carnal they must needs be no other but perfect slaves such as Ahab was of whom it is said that He sold himself to work wickednesse 1 King 21.22 2. And being thus under the Tyranny of sin 2. Under the power of Satan they are also under the power of Satan Paul being sent to the Gentiles he was sent upon this errand to turn them from the power of Satan unto God Act. 26.18 Such is the condition of all men by nature they are under the power of Satan that God of this world who blindeth the minds of them which believe not as Paul speaks 2 Cor. 4.4 Being in the snare of the Devil and taken Captive by him at his Will as the same Apostle saith of impenitent sinners 2 Tim. 2. last 3. To this add they are also under the Law Ye are not under the Law but under Grace saith aul to his beleeving Romans c. 6.14 3. Under the Rigorous exaction of the Law Intimating that before they were under Grace they were under the Law And so are all men before the Grace of God meet with them to put them under another Covenant they are under the Law the Law and Covenant of works Which like an Egyptian Taskmaster requireth that from them and that under the penalty of eternal condemnation which of themselves they are no ways able to perform By reason whereof they ly under the lash and Curse of the Law As many as are of the works of the Law they are under the Curse Gal. 3.10 4. And to this add 4. Under the fear of death they are also in bondage under fear of death So the Apostle sets forth their Condition Heb. 2.15 They are such as through fear of death death Temporal and Eternal are all their life time subject unto bondage Heb 2.15 Like slaves who are ever afraid of being cast into the Dungeon Such is the condition of all men by nature Q. But how cometh it so to be Quest How cometh man into this Captivity What did God make man in this estate A. Not so Man at the first was made a freeman in an honourable estate Lord over the rest of the Creatures and over himself Ans By falling from his God a servant to none but to his God whose service is perfect liberty But in this estate he continued not Man being in honour abideth not Psal 49.12 But falling from his God by his disloyalty and disobedience he fell from his state of Perfection forfeiting and losing that freedom which he had and so inslaving himself and all his Posterity who being then in his loyns and sinning in him are made justly lyable to the punishment of that his sin Thus did Man at the first sell himself and all his Posterity even as Esau did who by selling his Birth-right for a mess of Pottage made himself a servant to his younger Brother accordidg to that forenamed Prophecie Gen. 25.23 The Elder shall serve the Younger which as to spiritual privileges was made good in the person of Esau himself and as to Corporal in his Posterity who were afterwards subdued and brought into subjection by the posterity of Iacob as the story sets it forth 2 Sam. 8.14 After the same manner did our first Parent Adam sell himself and all his Posterity for an Apple by the eating whereof contrary to the command of his God he forfeited all his privileges making himself and all his posterity Servants and Slaves in such manner as you have heard Applic. All to be convinced of this Captivity and affected with it Applic. A truth which I wish it might in a right serious way be brought home to the hearts of all those whom it concerns that they might be throughly convinced of it You who are yet in your natural estates not changed and renewed by Grace know that this is your condition Such slaves are you in bondage under all these Tyrants Sin Satan the Law Death And O that you might be truly affected herewith This being the very first step to your deliverance so to see and feel this your servitude as that you may groan under it and so be brought to seek after a Redeemer Which till you do never look to be made partakers of this blessed Redemption here spoken of Especially labour to see and feel your selves to be under the Tyranny and Bondage of Sin un-the power of it servants to it sold under it A condition how miserable Even regenerate Paul though freed from the Dominion of sin yet feeling the workings of the remainders of Corruption in him he thereupon cryeth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O miserable man that I am And did this make him look upon his present condition as wretched how wretched then must yours be in whom sin ruleth and reigneth who are not in any degree as he was freed and delivered from the power of it Most miserable is this your slaverie So you look upon the condition of the Israelites in Egypt and the Jewes in Babylon and so upon Turkish Gallie-slaves But alas what is their servitude to yours They might be may be free in the midst of their slaverie their servitude reaching only to the outward man the Body yours to the inward to the Soul your souls being hereby inslaved Their servitude is temporarie but for a time such as death will put an end to
only to them for whom he was delivered unto death but to him that delivered him unto death In the 15th of John Christ saith to his Disciples If ye were of the world the world would love you Where saith Augustin he speaks of the Church universal which Christ oftentimes calls the World As in that Scripture God was in Christ reconciling the world unto himself and in that Scripture Artic. 1. Quod Dominus noster Jesus Christus non pro omnium hominum Redemptione sit passus Respon Quod ergo ad magnitudinem potentiam precii quod ad unam pertinet causam generis humani sanguis Christi Redemptio est totius mundi sed qui hoc seculum sine fide Christi sine regenerationis Sacramento pertranseunt redemptionis aliena sunt Cum itaque per unam omnium naturam omnium causam a Domino nostro in veritate susceptam redemti recte omnes dicantut non tamen omnes captivitate sunt liberati Redemptionis proprietas haud dubium penes illos est de quibus princeps mundi hujus missus est foras jam non vasa diaboli sed membra Christi sunt August liber refellens articulos faâ—so ipsi impositos Artic. 1. Prosp ad capit object Vincent Respons 1. The Son of man came not to condemn but to save the world and in that Scripture We have an Advocate with the Father Jesus Christ who is the Propitiation not for our sins only but for the sins of the whole world That is the Church so called because scattered throughout the world And whereas he was charged by the Pelagians with denying that Christ suffered for the Redemption of all men he plainly gave his sense therin thus As for the greatness and suffciency of the price the blood of Christ is the Redemption of the whole world but they that die without Faith and Regeneration are aliens from Redemption All men saith he are rightly said to be redeemed in respect of one nature of all and the one cause of all which the Lord did truly take upon him and yet all are not not delivered from captivity The propriety of Redemption without doubt belongeth unto them out of whom the Prince of this world is cast who are not vessels of Satan but the members of Christ And herein Prosper doth totidem verbis concur with him This ergo was the sense of the Orthodox for by Augustins judgment you may measure the rest in those times In the 8th Century this truth of Christ was defended and maintained by Gotteschalchus and for which with other truths of the same concernment he suffered imprisonment 20. yeares as appeares by the Articles which his Adversaries charged him with accused him of and condemned him for viz. (l) 1. Sicut Deus quosdam ad vitam aeternam ita quosdam praedestinavit ad morteÌ„ eternam 2. Non vult Deus omnes homines salvos fieri sed tantum eos qui salvantur quia quaecunque voluit dominus fecit in coelo in terra 3. Non pro totius mundi redemptione i. e. non pro omnium hominum salute redemptione Dominus salvator noster Jesus Christus est crucifixus mortuus sed tantum pro his qui salvantur Baron Annual anno dom 848 Caâ—vis Cronoâ—og anno dom 848. Vossii histor Pelag. lib. 7. Ps 4. Vsheri histor Gotteschal p. 15. that he said that as God hath predestinated some to eternal life so he hath predestinated some to eternal death 2. That God would not have all men to be saved but only those that are saved because whatever God willeth that doth he in heaven and in earth 3. That Christ did not dye for all but only those that are saved Another Article there was also about the Trinity but that was not insisted on His great Adversaries were Rabanus Maurus and Hinomarus but though he was condemned by a Synod of their packing yet he was defended and justified by Remigius Flerus Prudentius Strabus the Church of Lyons and the Valentine Councel in these particulars As for the truth now in hand Remigius saith (m) De dominici sanguinis pretio quod pro his tantum qui credere voluerint datum sit maâ—ifesta est beatorum Patrum sententia quam iste ut putamus legendo didicerat damnare metuebat Vsher histor Gottes p. 64. concerning the price of Christs blood that it is given onely for those that shall believe is the manifest sentence of the blessed Fathers which Gotteschalcus as we think in reading hath learned and dareth not condemn the Church of Lyons saith (n) Admoneamus ut vigilanter fideliter pensare studeant ne sorte minus considerando quod dicendum erat contra fidem conscientiam suam talia dixerint scripserint nec ipsos qui haec dixerunt credere putamus quod pro iis in sua impietate mortuis aeterno jam judicio condemnatis dominus passus esse credendus sit si enim pro eis cur non pro diabolo Vsher Histor Gottes p. 80. whilest men say that Christ died for all men let them take heed that they do not speak against their own consciences for can they believe that Christ died for them that were dead and in hell before Christ was born then why may it not be as well said that Christ died for the Devils and saith the Valentine Councel (o) De redemptione sanguinis Christi propter nimium errorem qui de hac causa exortus est ita ut quidam sicut eorum scripta indicant etiam pro illis impiis qui a mundi exordio usque ad passionem domini in sua impietate mortui aeterna damnatione puniti sunt effusum definiunt contra illud Propheticum ero mors tua ô mors ero morsus tuus inferne Illud nobis simpliciter fideliter tenendum docendum placet juxta EvangelicaÌ„ ApostolicaÌ„ veritateÌ„ quod pro illis hoc datum pretium teneamus de quibus ipse dominus noster dicit sicut Moyses exaltavit serpentem in deserto ita exaltari oporter filium hominis ut omnis qui credit in ipso non pereat sed habeat vitam aeternam sic enim Deus dilexit mundum c. Apostolus inquit semel oblatus est ad multorum exhaurienda peccata Concil Valentin sub Pap. Leo 4. cap. 4. Binius Tom. 6. Voss histor Pelag. lib. 7. p. 4. Vsher hist Gott p. 181. concerning the Redemption of Christs blood by reason of the exceeding errors that have grown in respect thereof insomuch as some as your own writings declare do hold that it was shed even for those ungodly ones who from the beginning of the world until the passion of our Lord were dead in their ungodliness and punished with eternal damnation contrary to the saying of the Prophet O death I will be thy death and thy sting O hell We do decree that it ought simply and
he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
what they do Luk. 23.24 Amongst whom there were some that belonged to the Election of grace and so received the benefit of that prayer being soon after converted to the Faith as the Story tells us Act. 2.37 Here is a fourth Argument taken from Christs Intercession which doth not alike extend to all no more doth his death To which adde a fifth If Christ dyed for all alike Argn. 5. Christ not loving all alike with his greatest love then must he love all alike love all with his greatest love For such was that love which he shewed in thus giving himself So he himself looked upon it Greater love hath no man than this that one lay down his life for his friends so he tells his Disciples whom he calleth his friends Joh. 15.13 A higher expression of love there cannot be than this for one to dye for another This was that which we find those two Pythagoreans Damon and Pytheas so much cryed up for among the Heathens that the one was so willing to yeeld himself an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety for the other to dye for him in case he returned not So then if Christ thus became a surety for all dying alike for them then must he bear and express a like love to all As much to Iudas as to Peter as much to the damned in Hell as to the Saints in Heaven An Argument which whatever Evasions are sought out for to elude it will never be answered Repl. As for that which by way of Reply is told us that Christs bestowing of Salvation is an act of greater love than his meriting of it Christs bestowing of Salvation not an act of greater love than his meriting it As it is directly contrary to what our Saviour himself there affirmed and to the truth it self there being greater love shewn in suffering much for the obteining of a thing for one than in conferring it upon him afterwards So it maketh nothing to the purpose intended in as much as these two cannot be severed the meriting and bestowing of Salvation Meriting and conferring not to be severed Those for whom Christ hath obteined it by his death he will actually estate them in it If when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5.10 Repl. Neither will that distinction which is here made use of ought avail viz. of an Antecedent and Consequent love Christs Antecedent and Consequent love a love wherewith Christ loveth men before they believe and after The former of which is said to be alike unto all but not so the latter in as much as still that Antecedent love as they call it that love which Christ shewed unto his people in dying for them and so purchasing Salvation for them is the greatest act of love Christs dying for his people the greatest act of love So the Apostle looked upon it Rom. 5.8 9. where comparing these two together that love which goeth before Iustification with that which followeth after maketh the former of these the greater God commendeth his love towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his love his transcendent and surpassing love in that while we were yet sinners Christ dyed for us Much more then being justified by his blood we shall be saved from wrath through him This was the highest demonstration of love that ever God shewed to the Sons of men in giving his Son to dye for them and so of Christ in thus giving himself for them Neither are these two distinct kinds of love in Christ Christs Antecedent and Consequent love the same Love to be willing to save before and after faith But they are onely two effects and issues of one and the same love which as I said manifests it self more in the former of these which is also the ground of the latter So as still the Argument holdeth firm If Christ dyed alike for all then did he bear and express alike love to all which how derogatory it is to that love which he bare to his Elect I shall God willing shew you afterward To this adde but one more If Christ dyed alike for all then why is not this alike made known to all Arg. 6. Christ not made known to all but to a few that they might take notice of what is done for them Without which the blood of Christ may seem to be spilt in vain as to these who never heard of him who are hereby made altogether uncapable of receiving any benefit from him in as much as they are not capable of believing on him How shall they believe on him of whom they have not heard Rom. 10. But this is a secret made known but to a few So it was before the coming of Christ A mystery that was hidden from ages and generations as the Apostle saith of it Col. 1.26 A mystery which from the beginning of the world was hid in God as elsewhere he hath it Eph. 3.19 A secret hid in Gods own breast and bosome made known but to a few And so it is still in a great measure since the coming of Christ there being many parts of the world yea the greatest part of it which scarse ever heard of the name of Iesus which that it is done by a divine providence so disposing of it is a thing not to be questioned Now if Christ dyed alike for all and so merited Salvation alike for all why then is this kept secret from so many If Reconciliation and Salvation were alike purchased by him for all men why is not this declared and published that all those who will to speak in their language might take the benefit of it Why is this grace of God hidden from so many to whom it belongeth as well as others and without the knowledge of which there is no possibility of their Salvation Repl. To this it is replyed This grace is not alike held forth to all because many shew themselves unworthy of it Repli Some shew themselves unworthy That is the Reason which Paul giveth of with-drawing the Gospel from the Iewes Act. 13.46 Seeing ye put it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles And upon the like ground it may be with-held from some of the Gentiles Ans Vnworthy Ans Such are all when Christ is first offered to them Alass who is not so when this Grace first meeteth with him should not Christ be made known but to such as are worthy he must never be made known to any Surely when the Gospel was transplanted from the Iewes to the Gentiles it was not because they were in themselves more worthy Oftimes so it is that the Gospel is preached and Christ made known to those that are most unworthy Repl. Repl. The Apostles to enquire who were worthy But doth not the Commission which our Saviour gave unto his Disciples when
〈◊〉 〈◊〉 〈◊〉 in the hand that is by the hand which is to be referred not only to the word Sent that Moses was sent by this Angel receiving his Commission from him as Grotius looketh upon it but also to the word Redeemer or Deliverer God sent him to be a Redeemer by the hand of the Angel the Angel of the Covenant Iesus Christ in whose strength he acted and by whose power he was inabled to that great work 2. And as of Temporal 2. Spiritual so of Spiritual deliverances Wherein however others again may be Instrumental and so upon that account may be called by the name of Redeemers or Saviours as we finde the Ministers of the Gospel stiled in that Text Obad. 21. Saviours shall come upon Mount Sion which however literally as Diodate notes upon it may be understood of the Machabees who subdued the Idumeans of which we read 1 Mach. 5.3 yet spiritually it is to be reserved to the Apostles and other Ministers of the Gospel who were to preach the Gospel for the salvation of Gods Elect He that converteth a sinner from the errour of his way saith Saint Iames shall save a soul from death Jam. 5. last in so doing saith Paul to Timothy viz. in taking heed to his Doctrine and Life thou shalt both save thy self and them that hear thee 1 Tim. 4. last But these are but Instrumental Saviours sent by Christ and working by his power The Proper and Principal Saviour and Redeemer is Iesus Christ the only Author of eternal salvation as the Apostle calleth him Heb. 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principal Efficient cause of it Christ the fittest person to undertake the work of Redemption to which he had a double right of Propriety of Propinquity And who so fit to undertake this work the work of Redemption as he To which he had a double right Ius Proprietatis Propinquitatis a right of Propriety and a right of Propinquity Of Propriety as God the Sons of men being his Creatures made by him and for him as the Apostle tels us Col. 1.16 Of Propinquity as Mau being neer akin unto mankind whose nature he had taken into a personanal union with his Godhead Now such was the Law of Redemption it belonged properly to the quondam Owner or else to the nearest of kin as we find it Lev. 25.25 Which Hanameel having an eye at speaks to Ieremie after that manner when he profered him his field to sale The right of Inritance is thine saith he and the Redemption is thine Jer. 32.7 8. And with such a right was Christ invested Being near akin to the Sons of men and the Inheritance being his by his Fathers graunt I will give thee the Heathen for thine Inheritance c. Psal 2.8 who then so fit to undertake this work of Redemption as he He gave himself that he might Redeem Redeem whom There is the second thing Redeem us that is his people his Elect. 2. The Redeemed Gods Elect Those whom he gave himself for to them he intended this benefit of his death He gave himself for us that he might Redeem us So it was Such was the condition of all the sons of men by nature they were all Captives Obs All men by nature captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talem liberationem significat quae captivitatem oppressionem praesupponit Chemnit Harm Luk. 1.68 So much is here plainly intimated and necessarily implied Redemption presupposeth Captivity Bondage And such was and is the state of all men by nature even of Gods Elect before the grace of God meet with them a state of Captivity Like as it was with Israel in Egypt before Moses wrought their deliverance so is it with all men Even Gods Elect people as well as others they are a Captived people So much we may learn from that Text of the Prophet Isaies Is 61.1 Where giving an account of his Commission wherefore he was sent to Preach he saith it was to proclaim liberty to the Captives and the opening of the Prison to them that are bound Which Text however literally it may have an eye at the temporal freedom of the Iewes by Cyrus from their Babylonish Captivity of which we find express mention afterwards Cap. 45.13 where the Lord speaking of Cyrus saith He shall let my Captives go yet mystically and principally it is to be understood of that spiritual deliverance which is wrought by Christ for his Elect people whose condition by nature is like unto that of the Iewes in Babylon They are all Captives Prisoners So we find them called Cap. 49. of that Prophecy v. 8 9. where the Lord designing to send forth his Son Christ upon the great arrand of his Mediatorship unto the Gentiles I will saith he give thee for a Covenant of the people the Mediator of the new Covenant betwixt God and his people That thou mayest say to the Prisoners go forth both procure and proclaim a spiritual liberty for his Elect who of themselves were no better than others Captives Prisoners A Doctrine which our Saviour applies to and inculcates upon the Iewes Joh. 8.32 where he tells some of them who professed to believe on him that if they so continued If ye continue in my word saith he ye shall know the truth and the truth shall make you free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberabit set you at liberty make you freemen Thereby giving them to take notice that of themselves what ever they thought such they were not A thing which indeed they could not digest and thereupon reply unto him in the next verse we be Abrahams seed and were never in bondage to any man How sayest thou then yee shall be made free Thus did they stand upon their native privilege looking upon themselves as the only free people in the world being descended from Abraham so from Iacob of whom it was foretold The Elder shall serve the Younger Gen. 25.23 the posterity of Esau should be subject to the posterity of Iacob Thus did they look upon themselves as the freest people upon Earth Yet our Saviour persisteth in what he had sayd inculcating it again v. 36. If the Son shall make you free ye shall be free indeed giving them to know that unless they were set at liberty by him and made partakers of his Redemption what ever they were in their own opinion and perswasion they were nothing less in truth than free-men they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed As they were not at that time Corporally free being then vassalls to the Romans so much less spiritually And such is the conditition of all men without Christ what ever they may think of themselves or what ever their outward condition be they are no better than slaves and vassals all under a spiritual Captivity and Bondage Captives all Q. Captives to whom or How Quest Captives to whom A. Ans To this I may answer They may be said so to be
but so is not yours Death shall not set you at liberty but let you in to a farther bondage even the bondage of Hell where you shall for ever ly bound and fettered in those everlasting chains of darkness O then be excited in the sense and apprehension hereof to look out for your Redemption your deliverance betimes Which where you are to look for this Text will inform you pointing out unto you the one and only Redeemer even the Lord Iesus who gave himself for us that he might redeem us Quest 3. From what the Lords people are Redeemed Q. Redeem us from what That leadeth me to the third Branch A. To which I might return Answer from all the aforesaid Particulars wherein that our bondage consisteth Ans Sin Satan Law Death From all these the Lord Christ redeemeth those for whom he gave himself As 1. From death 1. To begin first with the last from Death though not from the Power yet from the fear of it This was one end of his assuming the nature of Man of being made Man as the Apostle tells us in that Text forecited Heb. 2.14 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage Which he did by conquering of death and taking away the sting of it which was sin So as they who believe on him now have no more cause to fear that enemie which he hath so conquered and disarmed as it shall not be able to hurt them and from the power whereof in due season they shall be fully delivered Thanks be to God saith Paul speaking in the person of all believers which giveth us the victory through our Lord Iesus Christ 1 Cor. 15.57 viz. both over Sin and Death 2. From the Law 2. And so for the Law When the fullness of time was come God sent forth his Son made of a Woman made under the Law to Redeem them that were under the Law Gal. 4.5 Christ being himself made under the Law by a voluntary subjection undertaking the fullfilling of it for himself and his Elect people he thereby hath Redeemed them from that slavery wherein they were under it by reason of the rigorous exaction of it requiring that from them which they are not able to perform as also from the Curse of it Christ hath Redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 undergoing that penalty which the Law had denounced against all the Transgressors of it 3. And the like for Satan 3. From the power of Satan Who hath delivered us from the power of darkness Col. 1.13 that is from the power of Satan who is the Prince of darkness Him did Christ destroy in and by his death Through death he destroyed him that had the power of death the Devil Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head according as it was foretold Gen. 3.15 Christ trampled upon Satan that old serpent Him he conquered in his death Which he manifested in his Resurrection and Ascension wherein he triumphed over him Having spoiled Principalities and Powers he made a shew of them openly triumphing over them Col. 2.15 When he ascended up on high he led Captivitie Captive Eph. 4.8 leading Captive all the spiritual Enemies of his Church which before had held his people Captive Satan among the rest 4. But I shall not insist upon any of these 4. From Sin My Text directing and confining me to the first of them Redemption from Sin Here begins all that servitude and bondage to which man is now subject And from this hath Christ redeemed his people He gave himself for us saith the Text that he might redeem us from all iniquity Christs people Redeemed from Iniquity All iniquity From Iniquity 1. From Iniquity from All iniquity so I shall divide the words In the one taking notice of the substance of this benefit in the other of the Extent of it Deal with them severally That he might redeem us from Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Sin Which is fitly expressed by this word properly signifying an Illegality what ever is done besides or contrary to the Law Such is Sin So Saint Iohn defines it 1 Iohn 3.4 Sin is the transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity And from this Christ hath redeemed his people There shall come out of Sion the Deliverer and he shall turn away ungodliness from Iacob so the Apostle citeth that Text of the Prophet Isaies pointing at Christ Rom. 11.26 Which in effect speaketh the same thing with this in the Text He gave himself for us that he might redeem us from Iniquity Quest How redemed from Iniquity Q. And how is Christ said to have done or to do this A. Here if we will hearken to Socinians Ans The Socinians sense rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc whom Grotius herein complyeth with they will tell us what he doth that this was done by the preaching of the Apostles who being supported and enabled by that Spirit which Christ had impetrated and obtained for them their Ministery became effectual to such an end for the turning of men from those iniquities those sinful wayes and courses which formerly they were given over to But this I let go as savouring of a spirit which is but too willing to conceal and darken the truth whilest it holdeth forth but a part a small part of it A. Ans The word Redemption opened For a more full and satisfactory Answer consult we the word which is here and elsewhere made use of That he might Redeem us To Redeem in common use we know what it is to procure the liberty of a Captive Now this may be done two wayes By Price or Power Which is by price or Power By price paying a Ransome for him By power freeing him by a strong hand Both of these in Scripture we find called by the name of Redemption The former most commonly and properly So the word in the Text naturally signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem viz. by paying of a Price That is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as the Latin word Solvo answering to it also doth both to pay and to loose it properly imports a Ransome the Price which is payed for the Redeeming of one This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptionis precium And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is properly a Redemption in such a way by the paying of a price Of such Redemption we often read As elsewhere so in that Chapter Lev. 25. where we read of the Redeeming of land that is sold or morgaged v. 25. and of Persons who have sold
name saith Paul to his Philippians Cap. 1.29 To beleeve in Christ it is a Gift a Gift of God given to his Elect in the behalf or for the sake of Christ as that may be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ for his Cause or for his Sake Thus are all spiritual blessings given to Gods Elect in Christ as the Apostle hath it Eph. 1.3 Vobis donatum est pro Christo V L. i. e. Per Christum Cajetan Propter Christum h. e. per propter merita Christi Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Per Christum as Grotius expounds it by and through Christ And that as the Meritorious Cause of them Now among these blessings Faith is one and that a prime one it being the Mother-blessing which bringeth forth all the rest According as his divine power hath given us all things that pertain to life and godliness through the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 that is through faith in Christ made known to us So then he who hath merited the rest must also have merited this without which the rest are not conferred And if so why then are not all made partakers of this grace A. Ans Unbelievers reject this grace To this they will and must answer be cause some refuse it will not beleeve Repl. But to this we again rejoyn Is this refusal of theirs an Iniquity Repl. This refusal an iniquity If so Christ gave himself to redeem them from this also And so we may pursue and follow them whithersoever they go An Argument which I desire it may be taken special notice of as being alone sufficient to stop the mouth of whatever adversary But I shall hold you no longer in Controversals More usefully Hath Jesus Christ thus given himself to Redeem poor lost sinners Vse An acceptable Doctrine to lost sinners let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number So would the like tidings be by poor Prisoners and Captives Should the newes be brought unto them that one had undertaken their Redemption and he such a one as was able to effect it how welcome how acceptable would this be unto them Even so let this Doctrine be unto you which brings you the like tidings of a Redeemer one that hath undertaken this work for you and hath given himself for that end This hath the Lord Jesus done He hath given himself for a Ransome a Counterprice for such as you are having paid a price in it self sufficient for your Redemption made a full and plenary satisfaction unto the justice of God for all your sins Now let the hearing hereof be welcome and acceptable unto you Such was the fiftieth year to the Jewes being a year of general releasement wherein all bondages and morgages were to be freed it was to them a year of Jubilee A Iubilee shall that fiftieth year be unto you saith Moses Lev. 50.11 A time of great solemnity and festivity proclamed by the sound of the Trumpet And from thence called Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buccina ex cornu erietino from Iobel which signifieth a Ram because that feast was proclamed with Trumpets of Rams-horns which it was through all the Land as you may there read it v. 9. Such a year was that to them the most welcome time the most acceptable year which they celebrated as I said with greatest solemnity abstaining from their ordinary labours neither sowing nor reaping that year And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners in giving his Sonne for their Redemption which is proclamed by the sounding of the silver Trumpet the Preaching of the Gospel let this be to them a welcome an acceptable year So the Prophet Isay calleth it in that Text formerly made use of Isa 61.1 2. The Lord hath sent me to proclame liberty to the Captives c. To proclame the Acceptable year of the Lord. A Text which our blessed Saviour falling with in the Synagogue Luke 4.17 tells the Iewes This day is this Scripture fulfilled in your ears v. 21. So it was in his preaching of the Gospel wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end to Redeem them And this it is which is there with an eye to that year of Iubilee which was a Type hereof called the Acceptable year So it was in respect of God being the time wherein he was pleased to exhibite and tender his grace and favour to shew his good will towards the sons of men Shenath Catzon Annus voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus voluntatis Montanus Annus Bénevolentiae Tremell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod gratum acceptumque est Grot. Annot. in Luk. 4.21 or Benevolentiae as the Hebrew word signifieth The year of good will And so it was to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Luke hath it Annus acceptus a welcome and acceptable year the joyfullest time that ever the world heard of So the Angel represented it to the shepherds when he brought them tydings of the Birth of Christ Behold saith he I bring you tidings of great joy that shall be unto all people For unto you is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10 And so let the tidings of his death be unto you Taking notice how therein he gave himself for the Redemption of poor lost sinners let this be to you tidings of great joy welcome tidings So I say let it be to all of you who are made truly sensible of your spiritual Captivity see and feel your selves sold under sin lying under the tyranny of Satan under the rigorous obligation of the Law bound over unto eternal death Loe here is tidings of a Redeemer one that hath undertaken your Redemption having given himself for that end And who is that Why one that is able to effect what he hath undertaken I have laid help upon one that is mighty saith the Lord Psal 89.19 speaking Typically of David mystically of Christ who is a mighty Saviour a mighty Redeemer wanting neither Price nor Power His Blood being precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter calls it 1 Pet. 1.19 infinitely more worth than all the silver and gold in the world a price sufficient for the Redemption of ten thousand worlds And such as the Price was which he payed such is his power no less than Omnipotency Their Redeemer is strong Jer. 50.34 And he must needs be so being what the Prophet there saith of him The Lord of hosts is his name Even the great God of our Saviour Iesus Christ as our Apostle here describeth him God as well as man Such a Saviour such a
the Church before the coming of Christ there shall be a Discipline o that our eyes might see it so exact as that no profane person shall be tolerated in it But much more in heaven where no unclean thing shall enter No unrighteous person shall inherit the Kingdom of God 1 Cor. 6.9 So then Christ that he may in due season bring his people thither he there prepares them for it by this his Purifying of them Even as it was with the Maides which were to go in to King Ahasuerus to bed with him they were first to be purified for a certain time for twelve moneths together which was to be done with Myrrh and other sweet Odours as we may read the manner of it Hest 2.12 Thus must it be with all those who are to have Communion with Christ in his Kingdom of glorie they must first be purified by way of Sanctification by washing them and pouring out the sweet graces of the Spirit upon them And in order hereunto Christ undertaketh and effecteth this work Having Redeemed his people by his blood from Death and Hell and purchased eternal life for them now he purifyeth and sanctifieth them by his Spirit that so they may be prepared as a Bride adorned for her Husband as we have it Rev. 21.2 made meet to be partakers of the inheritance of the Saints in light as the Apostle hath it Col. 1.12 Thus you see that it is so and why it is so that Christ having Redeemed his people he also Purifyeth Sanctifieth them That which remains of this is Application Applic. Unsanctified sinners can have no assurance of their Redemption Vse 1. Which in the first place let it be directed by way of Conviction Do these two thus go together then may diverse from hence take notice that they can have no assurance of any interest in the former in as much as they have no share in the latter Not being purified let not them reckon themselves among the Lords Redeemed ones Not being freed from the filth of sin let not them flatter themselves that they are freed from the Guilt of it Not being sanctified by the Spirit of Christ let not them perswade themselves that they are justified by his Merit Which let it take hold of all presumptuous sinners who not withstanding they live and go on in a course of sin yet will call Christ their Redeemer pretending to rest securely upon him for Iustification Salvation Such was the security of the Princes Priests Prophets of Iudah as the Prophet Micah sets it forth Mick 3. v. 9 10 11. the one abhorred Iudgement and perverted all equity c. the other taught for hire and divined for mony the whole state both Political and Ecclesiastical were all corrupted given over to Covetousness Oppression Bribery c. Yet saith the Prophet they will lean upon the Lord and say is not the Lord among us none evil can come upon us Notwithstanding that they committed such horrid and execrable sins yet they would presume upon the presence of God with them and his grace and favour towards them that he would be a Saviour unto them And is it not so with too many among us who though they take liberty to indulge themselves in their sinfull waies and courses not at all indeavouring any Reformation in their hearts or lives As for Purity it is a thing they abhor the very name is odious to them much more the thing yet they will lean upon the Lord they will profess confidence in Iesus Christ looking upon him as their Saviour and their Redeemer But as for such whilst such let them know that what ever acquaintance they may take of this their Redeemer he will take none of them neither let them ever expect to receive any benefit from his death No Christ will either be a Perfect Saviour or no Saviour where he saveth from the Guilt of sin he will also save from the Power of it whom ever he Redeemeth he Purifieth Art thou then still an impure wretch one that lyest and wallowest in the mire of an impure and filthy conversation allowing thy self in any sinfull practice what ever take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption I will not say but Christ might intend it unto thee might shed his blood for thee and that upon Repentance and Reformation the merit thereof may be applyed unto thee But as yet I say unto thee as Simon Peter once did to Simon Magus Act. 8.21 Thou hast neither part nor lot in this matter Which that we may all of us have and be assured of let us in the second place be exhorted and excited to seek after this Purification Vse 2. All excited to seek after Purification that the Lord Christ may thus wash us It is that which our Saviour told Peter when out of modesty he refused to let him wash his feet If I wash thee not saith he thou hast no part with me Joh. 13.8 If we be not washen by Christ never look for any benefit from him And therefore let all of us say unto him what Peter upon second and better thoughts there did v. 9. Lord not my feet only but also my hands and my head Thus do we yeeld up our selves to the Lord Iesus that we may be washen by him as from the Guilt of sin by his Blood so from the filth of it by his Spirit This is Davids prayer in that Penitential Psalm of his Ps 51. v. 2. Wash me throughly from mine iniquity and cleanse me from my sin And such a through-washing let all of us seek after not only to have our sins pardoned but mortified that so we may not ly under any defilement but may be cleansed not only from open but even from secret sins as he elsewere prayeth Psal 19.12 For which mercy look we up unto the Lord Iesus by faith that so we may receive this benefit from him which he hath merited for his people waiting upon him in the use of all holy means for the obtaining of it so seeking after an entire and perfect sanctification Perfect Sanctification to be sought after both the Negative and Positive parts of it 1. The Negative part 1. The Negative part of that we may be freed and delivered from the power of Corruption so as there may not be a sin left to reign or yet to bear any sway in us Let not sin reign in your mortal bodie that ye should obey it in the lusts thereof Rom. 6.2 But that all may be mortified In which work be we subservient to the design of Jesus Christ Washing and purifying our selves Chsists people to wash themselves This indeed is Christs work which he worketh in his people yet so as he doth not work it without them Christ never purifieth a man but he maketh him willing to be purified And having wrought his will to desire it he
hath life in himself so hath he given to the Son to have life in himself that is to be the fountain and well-spring of eternal life And in like manner he hath received Authority and Power from him The Father hath given him authority to execute judgment because he is the Son of man So it there followeth in the next verse v. 27. As the Son of God he hath Authoritie in and of himself but as the son of man he receiveth it from his Father The power which he hath as Mediator is a delegated power given to him All power is given to me in heaven and earth Mat. 28.18 Given to him by his Father Thou hast given him power over all flesh John 17.2 And thus giving power and authority to this his Son he also giveth unto him some to be his subjects over whom he may exercise that Authority All that the father giveth me saith the Text. So then there are some who are given by God the Father unto his Son Christ as Mediator Obj. But the Question still runs on what How only some given to him only some Are not all so given to him as Mediator all men yea and all other creatures Ans Yes in a general way they are so given to him as to a Soveraign Lord to be ordered and disposed of by him as it pleaseth him The Father loveth the Son and hath given all things into his hand So John the Baptist tells the Jewes John 3.35 And our Saviour himself taketh notice of the same Iesus knowing that the Father had given all things into his hand John 13.3 All things are delivered me of my Father Mat. 11.27 Thus as all other creatures so all the sons of men are given unto him But there are some among them who are give to him in a more peculiar way to special ends and purposes that they may be to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people as they are called Tit. 2.14 given to him not only as a Soveraign but a Saviour not only to be governed but saved by him Thus are all and only Gods Elect given unto Christ by his Father They being first the fathers he then giveth them to his son Christ Mark it Two particulars The former of which here is implyed the latter expressed 1. They are Gods God the Fathers how else should he give them to another ◠God 's elect his people to his son So are all the sons of men in a general way Being his Creatures they are in his hands to be disposed of as it pleaseth him Clay in the hands of the Potter That is the similitude made use of by the Prophet Ieremie to set forth the absoluteness of Gods power in disposing of Nations Jer. 18.6 Behold as the Clay in the Potters hand so are ye in my hand O house of Israel And the Apostle maketh like use of it to set forth the same absolute power of God in disposing of all particular persons as to their Eternal estates Rom. 9.21 Hath not the potter power of his clay saith he of the same lump to make one vessel unto honour and another unto dishonour to make some vessels for honourable services for state and ornament or to eat and drink in others for base and servile uses Gods absolute power over the sons of men to dispose of them as to their eternal estate Considered after the fall Such an absolute power hath God over all the sons of men They being all one lump all alike corrupted in Adam equal sharers in his Transgression and alike heires of his Corruption God looking upon them in that estate it was now in his power and at his choise to destinate and appoint them to several ends some to everlasting life others to everlasting shame and contempt Haud secùs quà m si Princeps quisquam flagitiosos aliquot ac morte dignos carcere concluso teneat c. Muscul Com. in loc Even as a Prince it is Musculus's comparison writing upon the Text having a company of Rebels Traitors in custody all alike guilty of death he pardoneth some of them receiving them it may be into grace and favour whilest in the mean time he leaveth others to the Law to receive the just reward of their Rebellion And who shall herein charge him with injustice Even such is Gods dealing with the sons of men in respect of their eternal estates They being all involved in the transgression of their first Parent sinning in him and so alike guilty of death he leaveth some to receive their just demerits whilest he maketh others the objects not only of his Mercy but also of his grace and favour which he hath done meerly out of his own will I will have mercy on whom I will shew mercy and I will have compassion on whom I will have compassion So Paul citeth that of Moses Exo. 33.19 Rom. 9.15 Thus hath God an absolute power and liberty to dispose of all the sons of men as to their eternal estates looking upon them in that corrupt mass that lapsed condition Yea shall we rise higher Before the fall and with the Supralapsarians as some at this day from their difference in judgment from others about this point are called and look upon man in his pure naturals as not yet fallen meerly as Gods creature simply and absolutely considered yet here shall we find that which will sufficiently vindicate God in his proceedings and dealings with him It was the plea of that Housholder in the Gospel when some of his labourers whom he had hired into his Vineyard quarrelled with him about the unequal distribution of their wages What saith he is it not lawful for me to do what I will with mine own Mat. 20.15 So do men look upon that which they have a Property in they make account they have power and liberty to dispose of it as it pleaseth them And so indeed they justly might were that property absolute which none of the sons of men have in whatever they enjoy Now such is the Interest which God hath with all the sons of men who being his Creatures live and move and have their being in and from him he hath an absolute property in them and consequently an absolute power over them so as he may dispose of them not only in regard of their temporal but eternal estates as it pleaseth him And out of this plenitude of power it is that he electeth some whilest he rejecteth others chooseth some to be vessels of mercy predestinating them to obtain salvation whilest he passeth by others by a Negative Reprobation or Praeterition leaving them to themselves and by a Positive Reprobation ordering them to just condemnation for sin Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth so the Apostle concludes it Rom. 9.18 Gods elect how called his people They are the former sort of these we have now to deal with Gods Elect people who as
hands of all their enemies Sin Satan Hell Death and bringing them to everlasting life This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him John 17.2 These are the principal Ends to which there are many other that are subordinate God giveth his elect unto Christ that he may perform unto them that three-fold Office of a Prophet a Priest a King A Prophet to make known to them the mind and will of his heavenly Father A Priest to reconcile them unto God by his death and to keep them in grace and favour with him by his Intercession A King to govern them as his subjects in his Kingdom of grace and afterwards to bring them to reign as Kings with himself in his Kingdom of glory But I shall not give way to any further inlargements upon this subject remembring that this first Proposition is here only implyed Make some Application of it Which in the first place may be directed by way of Information Applic. Information touching the Doctrines In which way it may be useful to us for the rectifying and setling of our judgments in some controverted points concerning those two great Doctrines of Election and Redemption 1. Touching Election 1. Of Election we may here take notice of divers particulars 1. That it is not Vniversal 1. That it is not Universal of all Mankind Which if it were it were no Election The very word Election importeth and signifieth a separating and culling of some from the rest Elegit qui è multis aliquos legit To choose is to take some out of many And such is Gods Election his choosing of some out of the world of mankind and giving them to his Son Christ to be saved by him All that the Father giveth me saith the Text clearly intimating that all were not given unto him but a part a select company some out of mankind Election is not Vniversal True indeed there is as Augustine somewhere saith Inter electos specialis quaedam universitas a kind of special universality among Gods Elect in as much as they are gathered out of all conditions of persons in all Nations through all the Ages of the world out of which is made up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text. But yet this All is but some some among mankind Election is only of some 2. Not only indefinite 2. And that 2ly of some particular individual persons This Arminians at least some of them deny making Election to be only Axiomatical not Personal a choosing and designing of the meanes not of the Persons God hath say they made choise of the way and meanes to bring men to salvation by viz. by believing on his Son Jesus Christ and he hath ordained that who so they are that shall apply themselves to the use of that meanes they shall be saved But the Text here speaketh more All that the Father giveth me clearly intimating a Personal Election a giving of some individual persons unto Christ Hence was it that some of these Capernaites some among the rest did not believe on him as some others did because they were not given to him as those others were They were such as God had no such gracious purpose towards they did not belong to his Election of grace Election is not Vniversal nor yet only Axiomatical and Indefinite 3. Nor yet in the third place simply conditional So again Arminians would have it 3. Nor simply conditional that men should be Elected upon the condition pf their believing and persevering so as it resteth in their power to null and make void the decree But the Text here speaketh it otherwise Telling us that those whom God electeth he giveth unto his Son Christ giveth them unto him not if they shall believe on him but that they may believe on him and so be saved by him 4. Again Election is not only to the End but also to the Meanes God electing his people unto life he by the same decree giveth them unto Christ that they by believing on him may be saved by him so ordaining them to the Means as well as the End This for Election which being the first Link in the Golden Chain the first and main wheel in the work of mans salvation the first in the order of the Causes thereof must be set right rightly apprehended otherwise the other links or wheels the subordinate causes will not rightly and orderly follow In the second place make we the like Observation touching the Doctrine of Redemption 3. Of Redemption which is not universal more than Election that it is not any more universal than Election So indeed some and not a few at this day would have it who cry up this Doctrine as if it were the very Basis and ground-work of all Religion That Christ died and died alike for all But how will this comply and agree with this Text where our Saviour speaketh of a certain select company which were given to him by his Father All that the Father giveth me clearly intimating that there were some among mankind whom God having a gracious purpose towards gave them to his Son Christ that he should undertake for them do what he did for them that he should be a surety for them making satisfaction for them redeeming them Such was the Fathers intention his will not that Christ should die for all If so he would have given all to him but for some And this will Christ came to perform In the volume of thy Book it is written of me Loe I come to do thy will O God Heb. 10.7 I came down from heaven not to do mine own will but the will of him that sent me saith he in the verse after the Text v 38. That is to redeem and save those all those and only those whom God my Father hath given me Thus it is as Divines justly determine it The work of the Son in Redemption doth not exceed the work of the Father in Election Such is the order of working betwixt the Persons in the Trinity as of being the Son being from the Father worketh from him This he doth as the Son of God And the like he doth as the Son of man as Mediator His work was to do his Fathers work I have finished the work which thou gavest me to do saith he to his Father Joh. 4.17 Now what that work was we have seen viz. he had imployed himself for the good and benefit of those whom his Father had given him for whom he was now ready to lay down his life So then Redemption is not Vniversal As for those Texts which seem to speak it so Texts seeming to make Redemption Vniversal how to be understood they admit
quod non nisi corde eoque ardenti cupido geritur Musc Com. in Text. If there be an earnest desire a longing of the soul after Christ an earnest desire of Union and Communion with him an intense love to him so that the soul is enamoured with him a serious and fixed resolution in the heart to rest upon him to trust in him for the pardon of sins and eternal salvation all which accompany a true saving faith the soul cannot be ignorant of it This is a thing which upon the enquiry every one may know of his own heart whether he hath thus come to Christ thus received him How else is it that the Apostle putteth his Corinthians upon this trial 2 Cor. 13.5 Examine your selves whether you be in the faith Prove your own selves know ye not your own selves how that Iesus Christ is in you And once knowing this now may they conclude and that certainly that they are within the compass of Gods gracious Election that they are by him given to his Son Jesus Christ Christiās make sure their Election by coming to Christ Which let every of us I say labour in this way to make sure to our selves The world being divided into two parts one part given to Christ the other part left to Satan the Prince of this world see we to which of these it is that we belong whether to Christ or Satan Is it so that we have renounced Satan abandoned his service and given our selves to the Lord Jesus taking him for our Saviour and Lord now may we conclude that we are in the number of them whom God hath given to him appointed to salvation by and through him Only see that this our coming to him be Inward and Real See that this Coming be real Not such as the coming of these Capernaites was who came unto Christ but it was as I shewed you out of a by and sinister respect And thus surely do the greatest part of Christians at this day come unto him They make a profession of his name But wherefore is it why they do it pro formâ for fashion-sake or they expect some outward advantage by it They follow Christ Vix quaeritur Jesus propter Jesum August in Joh. 6.26 as these Capernaites did for the loaves Take heed it be not so with us If we come unto Christ see that we come with upright and sincere hearts out of an earnest desire of having Union and Communion with him So coming unto him now take this as an evidence of Gods gracious Donation that we are by him given to his Son as also of Christs gracious reception So coming unto him we shall not be rejected of him So it followeth in the last branch of the Text. And him that cometh unto me I will in no wise cast out There have we the third and last Proposition or Doctrine Those who come unto Christ he will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prop. 3. Casting out what Non ejiciam for as To open the Phrase To cast out properly it imports an Ejection or Expulsion a casting out of some place or company Thus we read how the Jewes cast Stephen out of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.58 And our Saviour out of the Synagogue John 9.34 35. They cast him out saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. out of the Synagogue as the 22. verse explaines it Augustines Interpretation not allowed Quale est illud intus unde non exitur foras Magnum penetrale dulce secretum August Tract in loc And in such a sense do some here understand it I will in no wise cast out That is say some out of my Kingdom of Glory So Augustine here looketh upon it Hither it is that all those who are given to Christ all Gods Elect shall come they shall come unto him in his Chamber of presence his magnum penetrale as he calls it that is his Marriage-chamber and being once entred there he shall never eject never cast them out again But this Maldonate excepts against as not being so proper to this Text Cum dicit ad me venit non significat ad se in coelo ubi fides non est Maldon in Text. where Christs promise is unto those who come to him by faith Now there is no room for no use of faith in heaven where all shall live by sight We walk by faith and not by sight saith the Apostle 2 Cor. 5.7 intimating faith to be proper for earth and sight for heaven where faith and hope shall be swallowed up of vision and fruition And therefore let we that go though in it self a truth And not unlike is that Interpretation of Cyril Nor yet Cyrils who understands this of the last Judgment at which time all wicked and ungodly ones all unbelievers shall be cast out So our Saviour tells the unbelieving Jewes Math. 8.12 The children of the Kingdom meaning them who looked upon themselves as such being the only people then under a visible Covenant shall be cast out into outer darknesse And so shall it be with all other ungodly persons Then shall Christ say to the Goats on his left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Mat. 25.41 But so shall it not be with his Elect his Sheep whom he shall then set upon his right hand speaking to them in another language Come ye blessed of my Fathtr inherit the Kingdom prepared for you c. v. 34. Then shall not they be cast out but admitted and received into those everlasting mansions Which is also there set forth in the same Chapter under the Parable of the wise and foolish Virgins the one of which are said to be kept out the other received into the Mariage-chamber v. 11 12. fitly representing the different entertainment of believers unbelievers at the day of the general Judgment A truth also but liable to the same exception with the former which also the aforesaid Author puts in The coming which our Saviour here speaketh of is by faith Non enim illuc homines ad Christum per fidem venient de quo adventu his loquebatur Maldon in Text. But so shall not men come unto him at that day The souls of Gods Saints being once entred into their glory living by sight which they do being separated from their bodies they shall henceforth have no more use of faith Now abideth faith saith the Apostle 1 Cor. 13.13 viz. whilest we live here not so after death not so at the last Judgment when men shall see and feel what now they do or will not believe So then what our Saviour here saith of his not casting forth those that come to him must be understood of this life Those who here come unto him by faith believing on him he will in no wise cast out