habent Heming Com in Loc. there is scarse a word to be found in it which hath not a special Emphasis somewhat that is well worthy the taking notice of Division Reduce we the Particulars here held forth to these 4. Principals 1. Donum or Donativum the Gift here said to be given which is Christ. 2. Donans the Giver and bestower of that Gift which is also Christ himself who gave himself 3. Donati the Persons on whom this gift is bestowed us who gave himself for us 4. Finis donationis the end wherefore this gift was thus given which is double 1. Redemption That he might redeem us from all iniquity 2. Purification And purifie unto himself a peculiar people zealous of good works These are the Principal Branches of the Text each of which we shall find yeelding us some fruit well worth the gathering Deal we with them severally beginning with the first Donum or Donativum 1. Part. The Gift the great God and our Saviour Jesus Christ the Gift or Donative the thing which is here said to be given which is as wee may learn from the verse fore-going to which this relates the great God and our Saviour Iesus Christ i. e. the great God even our Saviour Jesus Christ So the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as I shewed you in opening of those words is sometimes to be construed not disjunctively but exegitically And that is Even So our own Translation in some * 1 Cor. 15.24 2 Cor. 1.3 places rightly renders it and I know not why it might not have done so here He it is that is here said to be given Tht great God even our Saviour Iesus Christ who gave himself Quest Quest How God is said to give himself to death What then did God the Son of God give himself after this manner that is here spoken of Did God suffer Dye Answ Answ Communication of Properties in Christ Observandum hoc loco exemplum illius Tropi seu modi loquendi qui â veteribus Ecclesiae doctoribus nominatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat Obser in loc Not so the Godhead being impassible But that Person who was truly God did So Piscator here explains it looking upon this as a Tropical manner of Speech known to the Antients by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communication of Properties which is when that which is proper to one Nature in Christ is attributed not to the other nature as this is by some mistaken but unto his person denominated from the other nature Instances hereof are obvious some of them cited by him where sometimes that which is proper to the Divine nature is attributed to the person denominated from the Humane Thus our Saviour speaking to Nicodemus John 3.13 he tels him No man hath ascended up into heaven but he that came down from heaven even the Son of man which is in heaven Not that Christ as man was then in heaven or before that time had been But as God he had been and then was filling heaven and earth with his presence which he there attributeth to his Person denominated from his humane nature And so again speaking to his Disciples Joh. 6.62 What and if saith he yee shaell see the Son of man ascending up where he was before Not that Christ ever was in heaven as man before his Ascension but as God he was And thus on the other hand that which is proper unto the Man-hood is sometimes attributed to the Person denominated from the Godhead So Acts 20.28 it is said that God viz. the Son of God purchased the Church with his own blood And 1 Cor. 2.8 it is said of the Iewes that they Crucified the Lord of Glory that is the Son of God who is called the God of Glory Acts 7.2 being as God coequal with his Father in Majesty and glory Not that he suffered as God but that Person who was also truely God suffered as Man And so the aforesaid Author here looketh upon this Text where it is said The great God gave himself viz. unto death This did he Qui Deus sed non Quâ Deus He that was God though not as God this being a thing proper to the Humane Nature thus to suffer and Dye Onely here it is attributed to the Person of Christ denominated from his other Nature his Godhead The great God gave himself i. e. that Person who was both God and Man gave himself as Man But I see no just cause why we should thus straighten the Text The whole Person of Christ the Gift given for the Sons of Men. restraining that to one Nature in Christ which here belongs to the whole Person So much the words clearly import The great God and our Saviour Iesus Christ that is Jesus Christ God and Man the former denoting his Divinity the latter his Humanity both together his whole Person which is properly the Gift here spoken of whole Christ Obs Christ mediator according to both natures as God-man Thus is he said to be Mediator betwixt God and Man not only according to one but both his Natures Not only according to his Humanity as Maen as Romanists and some others would have it but also according to his Divinity as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So much may convincingly be inferred and concluded from those forecited Texts where it is said that God purchased his Church with his own blood and that the Lord of glory was crucified Plainly asserting the Godhead of Christ to have an interest in this great work of Mediatorship which if it had not had the Human Nature as it had not been par oneri able to stand under such a burden as was layed upon it the sins of the world so much lesse par operi able for such a work to make satisfaction to an infinite Justice It was indeed the Manhood which suffered but it was the Godhead that supported it in those sufferings and gave validity to them making that blood to be of such an infinite valew Divinitas sine Humanitate humanitas sine Divinitate non est mediatrix sed inter Divinitatem solam humanitatem solam est humana divinitas divina humanitas August Homil. de ovibus c. 11 The Communion betwixt the two Natures in Christ In tantam unitatem ab ipso conceptu virginis Deitas Humanitas connexa sunt ut nec sine Homine divina nec sine Deo humana agerentur Leo. Epi. 81. Objection from 1 Tim. 2 5. answered So as we may safely conclude what Augustine hath long since done before us that as it was not the Divinity without the Humanity so neither was it the Humanity without the Divinity that undertook and effected this great work of Mediatorship betwixt God and Man But betwixt the Divinity alone and the Humanity alone i. e. betwixt God and Man was interposed the humane Divinity and divine Humanity i. e. Christ as God-man
morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico si crederunt is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent c. D. Davenant de morte Christi in sine Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam non tamen quoad efficaciam quod intelligendum est non tantum ex parte effectus qui in imo sit non in alio sed etiam ex parte voluntatis quâ ipse Christus meruit diverso modo obtulit sua merita pro diversis D. Davenant ibid. Christus omnibus per mortem impetravit reconciliationem remissionem peccatorum Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse nâ—stra est sententia Ib d. p 172. The Arminian Doctrine of Universal Redemption disclaâ—med Rom. 3.25 26. Iustice and Mercy here meeting together and sweetly imbracing each other But in a more special way say they he dyed for some amongst mankind even Gods Elect people who were given to him by his Father to be his purchased possessions For them he gave himself that he might as our Text hath it actually redeem them frem all Iniquity and purifie them to be a peculiar people unto himself applying to them the merit of that his death making it effectual for their Justification Sanctification and Salvation Or as others express it Christ dyed for all Conditionally meriting for them Salvation upon the condition of their believing but for some viz. his Elect absolutely meriting for them that they should believe Which in effect speaketh the same thing with that which others of our Divines following the Schooles have unwarily yeelded that Christ dyed sufficiently for all but Effectually only for his Elect. Thus have some indeavoured to qualifie this Doctrine But as for others those with whom I have now to deal conceiving that errour which hath intangled some among us not to be spun with so fine a thred they spare not to assert what the followers of Arminius have done before them that Christ dyed alike for all as well for Cain and Iudas as for Peter and Paul and that he purchased and obteined Remission of sins and reconciliation with God as well for the one as the other Man 's own fault in not receiving and believing on him being the only cause why this Reconciliation is not applyed unto all which otherwise as it was alike intended for all so it would be alike effectual unto all This is the Doctrine which is by some and not a few with great zeal held forth at this day as if it were main the basis and principal Pillar of Christian Religion and that which I suppose doth among some other infect this place at this day But as for this Doctrine as upon a due tryal it hath sometime since been sensured and condemned by a Synod Synod Dordrec Anno 1618. as truly venerable as pious and learned as any the world hath seen for some hundreds of years by-past convocated for that purpose I mean that of Dort so we must profess that we cannot assent unto it Which that we may not seem to do without just warrant give me leave as briefly as I may to bring it to the test first examining the grounds whereupon they assert it and then declaring the Reasons why we reject it For the former Arguments for Universal Redemption examined the grounds whereupon those of this perswasion build this their faith they are reducible to two heads Scripture and Reason Begin with the former Scripture 1. From Scripture reduced to 4. heads wherein there are many Texts which they make use of and those some of them such as at the first hearing seem to speak much for them Select we the choycest of them which we may reduce into these four Ranks Such as affirm that Christ dyed for the world the whole world for All men for Every man Examine we them severally and briefly First Arg. 1. Christ given for the world Christ is said to be given for the world So we have it in that Text which is looked upon as the Palmarium the Prime and principal evidence in this cause so much insisted on by all that are Advocates for it viz. Joh. 3.16 God so loved the world that hee gave his only begotten Son c. As also in that other of no less note 2 Cor. 5.19 God was in Christ reconciling the world to himself In which and other Texts of like nature the Doctrine of Vniversal Redemption as they conceive is clearly held forth Ans The word world taken in divers senses Ans For answer whereunto let that word be examined which sounds so loud in the ears of the vulgar world A word diversly used as in common language so in Scripture phrase where we find it 1. Sometimes put for the whole Creation 1. For the whole Creation the whole frame of Heaven and Earth with all the Creatures in them So it properly signifieth The world was made by them Joh. 1.10 that is All things as the third verse hath it 2. Sometimes it is used more restrainedly for the chief Inhabitants of it the world of Reasonable Creatures Angels and Men. 2. The Reasonable world Angels and Men. So we find it 1 Cor. 4.2 where Paul saith of himself and other of his fellow labourers we are made a spectacle to the world that is as the next words expound it to Angels and Men This is the Reasonable world 3. Sometimes in the third place it points at one part of this world the world of mankind universally considered 3. The world of man-kind universally considered even all the Sons and daughters of Adam So the Apostle useth it Rom. 5.12 where he tells us that by one man sin entered into the world And again in the verse following untill the Law sin was in the world meaning that All men were involved in the Sin of their first Parent sinning in him as the 12th verse explains it self 4 The Reproate world 4. Sometimes again in the fourth and fifth place it is put for a part of this world which is divided into two two worlds in one The Elect world the Reprobate world Each called the world So we find the latter and that undeniably in many Texts As Ioh. 7.9 where our Saviour declares that he prayed not for the world So again Ioh. 14.17 where speaking of the Spirit of truth he saith The world could not receive it And again v. 22. where Iudas not Iscariot not the Traitor but another of the Apostles so named puts the Question to his Master Lord saith he how is it that thou wilt manifest thy self to us and not unto the world In which and divers other Texts of like kind we are to understand the unbelieving wicked reprobate world which are the greatest part of the world And if there be a Reprobate there must
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
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
those Acts which they call ad Extrà works which God worketh out of himself for or upon his Creature they are all indivisa common to all the three Persons all concurring in them So was it in the work of Creation In the beginning God Created the Heaven and the Earth Gen. 1.1 God essentially considered Elohim a word of the Plural number which being joyned with Barah a verb singular is commonly conceived to denote the Trinity of Persons in the unity of Essence Whether so or no sure we are all the three Persons were interested in that work Not only the Father to whom the Apostle ascribeth it 1 Cor. 8.6 Vnto us there is but one God even the Father of whom are all things But also the Son All things were made by him Joh. 1.3 seconded by Saint Paul Col. 1.16 By him were all things Created And even so is it here in this work of Redemption the repairing of the Microcosm the little world Man-kind Here was a concurrence of Persons The Father gave his Son the Son gave himself there being the same will and the same work in both The same will I can of my self do nothing I seek not mine own will but the will of the father which hath sent me c. 5. v. 30. I came down from heaven not to do mine own will but the will of him that sent me c. 6. v. 38. And as the same will so the same work Whatsoever things the Father doth these also doth the Son likewise Joh. 5.19 So he doth and that not by way of imitation but cooperation Not doing the like things but the same There being as one will so one power of working in both And so was it in this great work of Redemption Even as it was in Abrahams offering up of his Son Isaack a representation of this mystery Gods offering his Son Christ there was a concurrence betwixt the Father and the Son The one not more willing to offer than the other to be offered So was it here God the Father giveth his Son and his Son giveth himself The Father made his soul an offering for sin yet he himself poured out his soul unto death as the Prophet Isai there sets it forth Is 53.10 12. Being therein obedient to his Father Phil. 2.8 Obj. 2. Obj. 2. Christ delivered up by others But we find him delivered up by others also as viz. by Iudas who betrayed him into the hands of the High Priests and Elders and by them delivered unto Pilate and that bound So we have it recorded Matth. 27.2 When they had bound him they led him away and delivered him to Pontius Pilate By whom he was delivered into the hands of the Iewes to be crucified as we have it v. 26. of that Chap. which was by them accordingly done He being delivered to their will as Saint Luke hath it they led him away Luke 23.25 26. Thus was he led as a Lamb to the slaughter as the Propher Isai hath it Is 53. How then can it be said that he gave himself Ans They herein but his Instruments Ans To this the Answer is as obvious as the former All these were Instrumental in bringing him to the Crosse being therein subservient to the great design of God the Father and of Christ himself concurring with them in the same Action though to different ends What God the Father and his Son Christ intended out of love to mankind they executed out of base and sinister respects Iudas out of Covetousnesse Pilate out of Fear the High-Priests and Elders out of malice the people many of them out of Ignorance In the mean time as herein they did nothing but what the Father had before decreed and determined to be done as that known Text speaks it fully Act. 4.27 Of a truth against thine holy Child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together for to do whatsoever thy hand and thy Council determined before to be done So they did nothing but what the Son was willing withall Which had he not been it was not all their power that could have compelled him to it So much he gave them to take notice of when the High-Priests Officers came to attach him in the Garden where w th a word of his mouth he strikes them to the ground as we find it Ioh. 18 6. And when Peter in a forcible way began to attempt his rescue he tels him Matth. 26.53 Thinkest thou that I cannot now pray to my Father and he shall presently give me more than twelve Legions of Angels viz. to be a guard about his Person So impossible was it for all the power of Men and Devils to have brought him to the Cross had he not voluntarily yeeldded up himself to it Which he expresly tells his Disciples that he did Joh. 10.17 18. I lay down my life No man taketh it from me but I lay it down of my self I have power to lay it down c. Obs Thus then was this Offering of Iesus Christs a freewill Offering Obs Christs Sacrifice a Free-will-Offering who gave himself saith the Text importing a voluntary Act. Such are Gifts properly things freely bestowed And such was this Offering of Christs a free will Ossering So it may be said to be upon a double account in reference both to Compulsion and Merit Where either of these two are that a man is compelled to do what he doth or that it is a thing demerited deserved at his hands it cannot properly be called a Gift But such was Christs giving himself for us a Gift a free gift 1. Free as to Compulsion 1. Free as to Compulsion What herein he did he did it not as compelled thereunto Whether by his Father to whom he was in all things obedient Obedient to death as we have it Phil. 2.8 willingly complying with his will Loe I come to do thy will O God Heb. 10.7 This was his Meat as he tels us Joh. 4.34 a thing which he desired more than his bodily food Or yet by his Enemies Which as it hath been already shewed so if need were it might be further cleared Mr. Tho. Taylor Com. in Text Christs dâ—aâ—h voluntary declared in divers particulars And indeed as one well noteth writing upon the Text it is a thing well worth the observing how the Holy Ghost throughout the whole History of our Saviours Life and Death hath set forth divers circumstances serving to confirm and make good this truth that this was in him a voluntary Act. Take we notice of some of the most obvious As 1. His going up to Jerusalem First His going up to Jerusalem notwithstanding that he knew what he should there expect So much he acquaints his Disciples with Mat. 16.21 From that time forth began Jesus to shew unto his Disciples that he must go to Ierusalem and suffer many things of the Elders and chief Priests and
to as many as thou hast given him These they were whom Christ had such a peculiar eye upon in what he did and suffered even those that were given him by his Father given him by his Decree of Election Them he had a care of living and for them he dyed giving himself for them to redeem them save them For their sakes I sanctifie my self in the Text before made use of Ioh. 17.19 Thus did the work of the Son in Redemption exactly answer to the work of the Father in Election the one not exceeding or falling short of the other whom the Father Elected them the Son Redeemed Whence it is that Believers are said to be Chosen in him Eph. 1.4 in as much as the decree of Election is executed in by and through him To which in the third place subjoyn we the work of the Spirit in Sanctifying Arg. 3. The work of the Spirit in sanctifying answereth to the work of Christ in Redeeming which in like manner answers to the two former to the work of the Father in Electing and the Son in Redeeming being of the same extent not coming short of them Thence is it that we find all these three put together by Saint Peter 1 Pet. 1.2 Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ Thus do Election Iustification Sanctification like so many Linkes in a Chain follow one upon another all belonging to the same persons Those whom God the Father Electeth the Son Reconcileth and the Spirit Sanctifieth Now the Spirit doth not undertake the sanctifying of all No more did the Son the Redeeming and Reconciling of all but only of those whom he intended as my Text hath it to purifie unto himself to be a peculiar people Arg. 4. Christ interceding for all those for whom he dyed Let a fourth Argument be that which is commonly made use of in this cause Those for whom Christ performeth one part of his Priestly Office for them he also performeth the other Those for whom he offered himself upon earth for them he intercedes in heaven So much we may collect from that Text forecited Eph. 5.2 where the Apostle sets forth how Christ is said to give himself for his people viz. as an Offering and a Sacrifice In which two words as I told you there seemeth to be an allusion to the two Altars and two kinds of Sacrifices in the Temple the Brazen Altar which was for bloody Sacrifices the Golden for the offering of Incense The former of which at our own new Annotator there observeth was a Type of Christs bloody offering upon the Crosse the other of his Intercession Now those for whom he giveth himself in one kind he also giveth himself in the other Those for whom he offered that his bloody Sacrifice upon the Altar of the Crosse for them he offereth up the sweet Incense of his Merits interceding for them in heaven And so much may be collected from that of Saint Iohn 1 Joh. 2.1 2. where he also puts these two together We have an Advocate with the Father Iesus Christ the righteous And he is the Propitiation for our sins Mark it those for whom Christ is a Propitiatour for them also he is an Advocate Interceding for those for whom he suffered For which most express is that Text commonly made use of in this cause Rom. 8.34 It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now this last he doth not for all Christ not Interceding for all He did it not when he was upon earth I pray not for the world saith he Ioh. 17.9 Not for the Reprobate world For whom then why for those all those only those whom his Father had given him But for them whom thou hast given me His Apostles and Disciples which did then already believe on him as also those who afterwards should do the like As we have it v. 20. Neither pray I for these alone his Apostles but for them also which shall believe on me through their word that is for all his Elect who should believe on him in after ages And if Christ as Mediatour did not make Intercession for all whilest he was upon earth much less doth he now do it being in heaven And not interceding for them surely he dyed not for them He that would not breath out a prayer for them surely would not spend his blood for them The Distinction of General and special Intercession unscriptural Repl Yea but saith the Arminian there is a twofold Intercession of Christ the one General for all the other special for Believers Ans So they indeed have found out a distinction but where they found it they tell us not Surely not in Scripture nor yet in any approved writer whether Ancient or Modern Neither can they well tell us what they mean by it And therefore I shall forbear to trouble you with the examination of it Repl. Christ made Intercession for the Jewes that crucified him Repl. Why but say they do we not read that Christ made Intercession for others besides his Elect what means that of the Prophet Isai cap. 53.12 He made Intercession for the Transgressors which he did in his Passion when he prayed for them that crucified him as the Story tels us Luk. 23.34 Ans To this it is answered True Christ doth make Intercession for Transgressours viz. such sinners as have interest in him and belong unto him And he did pray for those that crucified him But how did he this Ans 1. Ans 1. This he did out of a humane Affection Why this he did either humano affectu out of a humane Affection wishing that to them as Man which as God he knew would not be granted to all of them Thus weeping over Ierusalem as man he wisheth for them that they had known in that their day the things which belonged unto their peace which yet as God he knew were then hid from their eyes Luk. 19.42 2. Or else this he did as an act of Obedience 2. As an act of Obedience as he did many other things that he might fulfil all righteousness which as he saith it became him to do Matth. 3.15 Herein doing that himself which he had taught his Disciples to do to pray for them which despitefully used them and persecuted them Matth. 5.44 Which accordingly in imitation of this his Lord and Master the Martyr Stephen did Act. 7.60 3. 3. Not for all but those who did it ignorantly among whom were some Elect. Or thirdly supposing him to put up this prayer as Mediatour yet will it not hence be concluded that he made Intercession for all those who had a hand in bringing him to the Cross but only those who did it ignorantly For so runs his prayer Father forgive them for they know not
did his God Rom. 1.9 doing his will from the heart as he exhorteth servants to do Eph. 6.6 And doing his work Seeking his honour seek his honour and glory Which do you also upon the same account as being his Peculiar people bought by him for such an end that you might be to the praise of his glory as the Apostle hath it Eph. 1.12 and that in a peculiar way To this end it was that he made all things and will make them all serve to this end in a general way See that you whom he hath made his Peculiar people do this in a peculiar way Live you to the glory of him who hath Redeemed bought you Ye are bought with a price saith the Apostle Wherefore glorifie God in your Body and in your Spirit for they are Gods 1 Cor. 6.1 Thus do you seek the glory of this your Redeemer making this your chief design Being willing upon this account to do or suffer any thing for Iesus Christ Of this mind was the blessed Apostle who tells his Philippians cap. 1.20 that this was his Confidence that whatever happened unto him yet Christ saith he shall be magnified in my Body whether it be by life or death And this let every of us seek after that the name of our Lord Iesus Christ may be glorified in us and by us as the same Apostle prayeth for his Thessalonians 2 Thess 1.12 which whilest we endeavour doubt not but as it there followeth we shall be glorified in him and with him Having thus as his peculiar people endeavoured to glorifie him upon earth he will hereafter own us as his peculiar people glorifying us with himself in heaven When the rest of the world as Goats shall be set upon his left hand as slighted not regarded by htm then will he own us for his sheep setting us on his right hand honouring us before God Angels and men saying unto us as there we have it Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Mat. 25.34 When wicked and ungodly men all profane persons and hypocrites who have onely a shew of Religion shall be cast forth as Chaff and burned with fire unquenchable then shall we as Wheat be gathered into the Garner as Iohn the Baptist describeth the different conditions of Believers and others Luke 3.17 Then will the Lord Christ make it known to all the world what esteem he hath of his Saints that he accounteth them his Segullah his peculiar Treasure his Iewels which he will do by sending his Angels to gather them together from the four winds from one end of heaven to the other as we have it Mat. 24.31 where-ever their bodies lie scattered and so laying them up as his Iewels in the Cabinet of Eternity his Kingdom of Glory Many other uses might be yet made of this Vse 4. Christians to make Christ their peculiar Treasure Hath Christ taken us for his Peculiar people esteeming highly of us above others who have deserved as well or better than we have done Why then in answer hereunto let us set the like Peculiar Affection upon him taking him for our peculiar Treasure prizing and esteeming him above all accounting all but losse and dung that we may win Christ and be found in him as the Apostle saith of himself that he did Phil. 3.8 9. And making such account of him Vse 5. Highly esteeming of the Saints next to him make the like account of his Saints Taking heed of offending them which who so doth even the least of them he may hear Christ telling him that it were better for him that a mill-stone were hanged about his neck and that he were drowned in the depth of the sea Mat. 18.6 Take heed of wronging injuring them by word or deed knowing how dear and precious they are unto Iesus Christ even as the Apple of his eye So we find them called Zach. 2.8 He that toucheth you toucheth the Apple of his eye What is done unto them either for or against them Christ taketh it as done unto himself In as much as ye have done it to one of the least of these my brethren ye have done it unto me Mat. 25.40 45. They are Christs Peculiar people his choise favourites therefore offend them not wrong them not nor yet slight them Take heed that ye despise not one of these little ones Mat. 18.10 But let them be precious in our eyes look upon them as the Iewels of the world highly esteeming of all those in whom we see aliquid Christi any thing of Christ The more of Christ the more precious they are And therefore highly account of such looking upon them as the truly excellent ones delighting in them being ready to do all offices of love unto them Thus was holy David affected as he sets it forth Psal 16.3 My goodnesse O Lord exeendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight And let the like affection be in every of us which express we in the like way looking upon the Saints as the Excellent ones delight we in their society and let our goodness extend unto them communicating of our goods unto them suitable to their Necessity and our Ability Which who so doth he shall have Christ himself for his Insurer Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple do the least office of love to him for Christs sake verily I say unto you he shall not lose his reward Mat. 10. last Thus let the same mind be in us which was and is in Iesus Christ as the Apostle presseth it upon his Philippians c. 2. v. 5. Those whom he hath given himself for and purified to be a peculiar people unto himself let them also be a peculiar people unto us But I passe on to that which remaines the last clause in the Text. Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth being his Peculiar people they are also a People zealous of good works Zealous of good works A Clause fitly added and annexed to the former Adjicit hanc partem Apostulus ut insinuet ità demùm nos fore populum acceptabileus peculiarem Christo si bonorum operum studiosi fuerimus Estius Comment in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem ità facit sectatores bonorum operum Ibid. Not to intimate unto us what Estius would have that in this way and by this meanes men become acceptable unto Christ and his Peculiar people by being forward in good works No they are not any works of ours that can ingratiate us bring us into grace and favour with him they being the fruits of his grace in us So much the same Author there upon second better thoughts cannot but acknowledge
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
under Ordinances wherein they have had an outward visible Communion with Christ not only hearing his Word but partaking of his Sacrament there eating and drinking in his presence this will make nothing for them but much against them This is that which they must then make account to hear from the mouth of Jesus Christ I tell you I know you not depart from me ye workers of iniquity Thus shall he then cast them out who would not here receive him in They that would not here receive him into their hearts that he might rule there he will not then receive them into his house his Kingdom there to dwell and reign with himself but he shall then cast them out into that outer darkness where shall be weeping and wailing and gnashing of teeth And in so doing who shall charge him of injustice or yet rigour That wicked men are excluded and cast out as at that day they shall be they can charge it upon none but themselves Not upon Christ It was not he that first rejected them he offered himself to them and was ready to receive them upon their coming to him That they are cast out they may thank themselves Such was their stubbornness they would not come when they might and therefore their exclusion is just Thy destruction is of thy self saith the Lord to Israel Hos 13.9 And so is this their exclusion Because thou hast rejected the Word of the Lord therefore he hath also rejected thee saith Samuel to Saul 1 Sam. 15.23 And so may it be said unto them Because you rejected the Lord Christ here would not hearken to him would not receive him therefore he hath also rejected you Here is terror Vse 4. Christ a pattern for the Christians imitation In the fourth and last place having heard what is the mind of Jesus Christ here let me now propound him as a pattern for imitation to all those who own him and desire to be owned by him let them be like minded with him Let the same mind be in you which was also in Christ Jesus saith the Apostle to his Philippians Phil. 2.5 And so say I to you all of you and whoever they are that profess the name of Jesus Christ Be you like-minded with him And that as in other respects 1. In receiving those that are given to him so 1. in this of receiving and embracing those who are given to him and come to him even all true believers such as professing the faith of Christ walk answerably to that profession Seeing Christ is pleased to own them to receive and embrace them so do you Do not you cast out any of those whom he saith he will not cast out but receive them into your hearts and as occasion is into your houses making much of them delighting in them So did David My goodnesse saith he extendeth not unto thee O Lord but unto the Saints that are in the earth the excellent in whom is all my delight Psal 16.3 And so let it be with us However we converse occasionally with others the men of this world which cannot be avoided so long as we are in the world as the Apostle yeilds it 1 Cor. 5.10 yet let our delight be in the Saints And let our goods also according to our abilities and their necessities extend unto them They being near to Christ let them be dear to us Let us in no wise cast them out but let them have a room in our hearts which let it be as an open house to receive all those who have aliquid Christi any thing of Christ in them Seeing Christ hath received them so do we It matters not what otherwise they be Though outwardly mean though despicable as to the world in regard of the meanness of their outward condition or inward abilities yet let them not be so to us Such they are whom God oft-times maketh choise of to give to his Son Christ Hath not God chosen the poor of this world saith St. James Jam. 2.5 God hath chosen the weak things of the world saith St. Paul 1 Cor. 1.27 Homines de plebe persons weak as in estate so in parts And such they are whom oft-times we may see forwardest in coming to Christ Such they were who most an end followed him in the dayes of his flesh to whom he Preached Go and shew John saith he to those Disciples of his the poor have the Gospel Preached unto them Mat. 11.5 Persons of inferiour rank and quality the vulgar common sort of people Them the Teachers of those times Pharisees and Lawyers contemned and vilified calling them Populum terrae the people of the earth having a Proverb in use among them a proud and a foolish one Proverbium stultum superbum Grot. Annot in Mat. 11.5 as Grotius writing upon that Text justly censures it Spiritum non requiescere nisi super divitem The spirit resteth only upon the rich mans head so as they disdained to teach and instruct them But so did not our blessed Saviour He most commonly made choice of them for his Auditors finding his Ministery most powerful and effectual among them And so did his servant the Apostle St. Paul after him who tells his Corinthians Not many wise men after the flesh men carnally and worldly wise not many mighty not many noble are called And if so take we heed how we despise any of them upon the account of the meanness of their outward condition or inward abilities If they be dear to Christ which they are if they be such as are come to him believe on him let them be so also to us Yea though infirm and weak in grace Though weak in Grace Though bruised reeds and smoaking flax yet do not break do not quench them This will not Christ do let not any other dare to do it Who hath despised the day of small things saith the Prophet Zacharie speaking concerning the building of the material Temple Zach. 4.10 This did not God who favoured and intended to bless and prosper those weak beginnings And therefore let not any others do it So say I concerning this spiritual Temple which is built in the hearts of those who are given to Christ true believers who are the Temple of God as the Apostle sometimes calls them 1 Cor. 3.16 17 c. Who shall here despise the day of small things This will not Jesus Christ do this let not any of us do Where there is any thing of Christ own it making much of the least beginnings of grace where we apprehend them to be in truth and sinceritie Which as it concerneth all In special applyed to the Ministers of Christ who are not to reject any that come to him so in a special manner the Ministers of the Gospel whom Christ hath made as it were his door-keepers in his house his Church having put the keyes of the Kingdom of Heaven into their hands as the key of Doctrine so of Discipline
too frequent but wherever it is found most unnatural a shame to Heathens much more to Christians who looking upon their children as given them of God are not to cast them out not to leave them as the Ostrich doth her eggs in the sand forgetting that the foot may crush them or that the wild beast may break them as the careless nature of that creature is described Iob 39.14 15. but to take care of them for their education and subsistance providing for them necessaries and conveniences specially if they be such as come unto them in the way of submissive obedience What to be done to those that are disobedient Obj. But what if they cast off their Parents Ans Why yet both Nature and Religion obligeth the Parent not wholly to cast off them but to look after them as David did after his Absolom seeking their return to them Which if they shall find then are they to receive them So did the Father of the Prodigal of whom the Parable tells us When he was afar off his father saw him and had compassion and ran and fell on his neck and kissed him Luk. 15.20 Such affections should there be in natural Parents to their children Being given to them by God and coming to them they are not to cast them out Yet one word more Christians in all things to comply with the will of their heavenly Father and that for all Christians who have here also a pattern for their imitation teaching them in all things to comply with the will of their heavenly Father This let them do in regard of their outward temporal estates Being confidently assured of what our Saviour here saith that All that their Father giveth them shall come unto them things shall come to pass according to his all-disposing providence Resting contented with what he giveth them let them quietly and contentedly submit thereunto Only serving that providence in the use of lawful meanes let them accept what he giveth them reacheth forth to them resting contented with their Fathers portion Not greedily scraping and gathering they care not in what way by what meanes so laying hold upon that which God never gave them A point which Musculus writing upon this Text applyeth in a particular way to the Kings and Princes of the earth Applyed in special to the Rulers of the world Et utinam Principes nostri dictum hoc Christi usurparent ac verâ fide quisque ipsorum diceret Omne quod dat mihi Pater ad me veniet ut modus esset bellorumistorum quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur orbem coedibus replent Musc Com. in Text. for whom he wisheth that they would all make use of these words saying with themselves what their Saviour here doth that All that their Father giveth them shall come unto them And thereupon rest contented with what they have putting up the sword into the sheath not seeking the enlargement of their Territories and Dominions as too often they do whereby they set the world on fire filling it with confusion and blood In general to all Christians And what he saith to them in special let me say unto all Christians in general wishing that every of them would make the like use of these words each one saying within himself Whatever my Father giveth me shall come unto me What portion my Father allotteth me I shall have and so rest contented therewith be it more or less This Doctrine how abused by covetous persons Cavendum verò ne animus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avaritiae suae ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praetextum ex hoc loco colligat dicens Quicquid ad me venerit non ejicio foras Musc ibid. And making such use of the former part of this Text let them take heed of abusing the latter which covetous persons as Musculus notes upon it will be ready to do who hearing that all that the Father giveth them shall come to them they thereupon resolve to get what they can but to part with as little as they may No that which cometh unto them they will in no wise cast out This was Nabals resolution when Davids messengers came to him for some relief for their Master in his straits what saith he Shall I then take my bread and my water and my flesh which I have killed for my shearers and give it unto men whom I know not whence they be 1 Sam. 25.11 Such Nabals there are too many every where whose resolution is Men not to cast out their estates by wasting of them Christianus certe dona Dei non temere abjiciet ut etiam hîc dicere queat Quicquid ad me venerit non ejicio fords Idem ibid. Interea tamen illa ex fide ergà Deum in usus necessarios tà m proximi quà m suos dispensabit contentusque illis â—rit qualia qualia sint Idem Christians to be contented with and thankful for their Fathers portion though not answerable to their desires whatever God giveth them not to cast it out in such a way True indeed as the same Author further noteth there is such a use which may lawfully and warrantably be made of these words viz. that those to whom God giveth estates they are not to cast them out by prodigal and luxurious spending and squandring of them but in a provident way to preserve them yet in the mean time what God calleth for either for pious or charitable uses let them not be unwilling to part with So was Abraham with his son whom God had given to him yet he was not unwilling to give him to him again In like manner are Christians to deal with their estates where God calleth for them they are not to withold them so resting contented with and thankful for their fathers portion Yea though happily it be not every wayes answerable to what they could desire It was a weakness in Abraham who in the want of one blessing a Son seemed to slight all other mercies When the Lord by way of encouragement said unto him Fear not Abram I am thy shield and thy exceeding great reward he presently and passionately replies Lord God what wilt thou give me seeing I go childless Gen. 15.1 2. Let there not be the like murmuring or repining thought in any of the Lords people In the want of some one desired mercy let them not cast out all others by a slighting and undervaluing of what they have received What they have let them know it is that which their Father hath given them and so looking upon it as their fathers portion let them receive it contentedly thankfully Christians to comply with Gods will in their afflictions and sufferings And what they do as to mercies let them do the like also as to Crosses and Chastisements taking notice that whatever their Afflictions be they are no other than what their Father hath given them layed out for them let them quietly submit to them Herein also hath their blessed Lord and Saviour set them a pattern who however he deprecated that bitter cup which he saw coming towards him praying again and again that it might passe from him yet still he resolves his will into the will of his Father Neverthelesse not as I will but as thou wilt Math. 26.39 And again v. 42. O my Father if this Cup may not passe away from me thy will be done And afterwards when Peter drew his sword for his rescue he taketh him off declaring what his own resolution was The cup which my Father hath given me shall I not drink it Joh. 18.11 And herein let him be a pattern for us every of us Looking upon every Cup of affliction which is put into our hands as the Cup which our Father hath given to us let us not cast it out nor refuse to drink it Not seeking by any indirect and unlawful wayes and meanes to shut out or shake off whatever trials the Lord shall be pleased to exercise us with but quietly and contentedly submit to his dispensations both in regard of the kind and measure and continuance not choosing our own rod but in all submitting to the will of our heavenly Father Thus suffering in an obediential way as our blessed Saviour did now may we comfortably expect the like issue that he had even a gracious supportation under it and a happy deliverance out of it FINIS