be also an Elect world 5. The Elect world And in this sense though Arminians are loath to see it we shall find the word more than once used in Scripture As Ioh. 17.21 where our Saviour maketh this his request to his Father That the world may believe that thou hast sent me And again v. 23. That the world may know that thou haw sent me and hast loved them as thou hast loved me Now what world was this Not the reprobate world for that he had plainly declared before that he did not would not pray for v. 9. But the Elect world even those which were given to him by his Father So the 24. v. doth clearly explain it Father I will that they also whom thou hast given me be with me This is the world which there he speaketh of even the Elect world the Believing world And so much Tolet though a Iesuite Attende Mundum hoe in loco non malos Incredulos sed credentes de Mundo vocatos significare Tolet Com. in Joh. 17.21 23. and a Cardinal writing upon it doth freely acknowledge declaring that the word there cannot be taken in any other sense To these adde those other known Texts Ioh. 6.33 where our Saviour speaking of himself saith The Bread of God is he which eometh down from heaven and giveth life unto the world What world why the Elect world So he elsewhere explains himself Ioh. 10.27 28. where speaking of his sheep I know them saith he and I give unto them eternal life Now who are these sheep but Gods Elect So much Arminians themselves will not deny This is then the world there spoken of And in this sense most fitly and properly may we understand the latter of those Texts alleged viz. 2 Cor. 5.19 God was in Christ reconciling the world to himself that is the world of his Elect who only are actually reconciled to God not having their sins imputed to them as it there followeth The word world Joh. 3.16 by some expounded of the Elect world And so is that other Text also looked upon by some and many Ioh. 3.26 God so loved the world that is say they the world of his Elect whom he loveth not only with a Common love wherewith he loveth all his Creatures willing their conservation Thou lovest all things that are and hatest none of them whom thou hast made saith that Apocryphal Author Wisd 11.21 but with a special a peculiar love loving them to Eternal life which love is proper to Gods Elect as we may learn from the Apostle who puts these two together Elect of God and beloved Col. 3.12 And should we herein concur with them so construing the word in that place I do not see any such absurdity to follow upon it as the Adversaries imagine God so loved the world the world of his Elect that he gave his only begotten Son that whosoever believeth on him should not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original every one believing that is every one of them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one or whosoever may there without any violence be construed not as being Distributive but Collective Not as dividing the world of Gods Eled into two Ranks some of them believing and having everlasting life and others not but only as distinguishing their two fold state their state by nature what they were when he first loved them gave his Son for them viz like the rest of the world and their state by Grace what they are when he bestoweth eternal life upon them viz. believers believing on the name of his Son That Exposition not adhered to The world of man-kind indefinitely considered But I shall not adhere to this Exposition there being another to be found which may be fully satisfactory God so loved the world that is the world of man-kind but how Not Vniversally but Indefinitely considered not as comprehending every individual every particular person in the world but the several sorts and conditions of men some in all ages all Nations of all ranks and estates In this sense are we to understand the word in some other places As Ioh. 1.29 where Iohn espying of Iesus maketh that Proclamation Behold ihe Lamb of God that taketh away the sins of the world And so in that verse following the Text alleged Iohn 3.17 God sent his Son into the world not to condemn the world but that the world through him might be saved Not that Christ intended an universal Salvation of all of every particular person in the world but of some in all Nations not only of Iewes but of Gentiles And thus may God be said to have loved the world though he never intended to save all in it nor to give his Son for every particular person yet that he had such a gracious purpose towards any so as not to suffer the whole world of man-kind being fallen to perish as he did the Angels which were in the like estate this may be called his love to the world the world of man-kind Let it then be concluded as to these Texts which the Adversaries look upon as principal Pillars and main supporters of their cause that however they may be taking with vulgar apprehensions yet being rightly weighed they do not speak what they would have them Arg. 2. 1 Joh. 2.2 Christ the Propitiation for the sins of the whole world But say they if these do not yet there is one other that doth which speaks more home than the former viz. that which we meet with 1 Iohn 2.2 where we read expresly that Christ is the Propitiation for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more plain and full Answ 1. The whole world the world of Gods Elect. So indeed it may seem at the first hearing but let it be examined and we shall find it speaking no more than the former Texts did and so admitting the same Answers viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered all believers in all ages of the world So the sense may fitly be given He is the Propitiation for our sins And not for ours only that is us who are now alive and believe already but of the whole world of all believets which have been shall be from the beginning of the world to the end of it Repl. Repl. Gods Elect the least part of the world But is not this strange that those whom we look upon comparatively as a small number a little little flock as our Saviour calleth them Luke 12.32 where there are two diminutives put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the exceeding littlenesse of this Company a small part of the world should be called the whole world Ans Ans But the chief and principal part of it And why more strange than that unbelievers and Reprobates should be so called which we find them to be
with all those who truly believe on Jesus Christ and are justified and sanctified by him they do now serve the living God working his works the works of God as they call good works Iohn 6.28 With their minds serving the Law of God as Paul saith of himself Rom. 7. last However sometimes the flesh the corruption of their nature carryeth them another way to the serving of the Law of sin of which he there complaineth even as a strong wind drives the vessel against the Tides and streames yet the bent and inclination of their hearts is towards the Law of their God They are seriously addicted and constantly inclined unto good works And so see that it be with every of us Vse 2. Believers exhorted to have a regard to good works Are we such as lay claim to an interest in Christ and expect to receive any benefit by his death see that we be such as have a regard to good works so as to set upon the serious and conscionable practice thereof Obj. Obj. Christ hath wrought what is needful for them But happily may some say what need this be pressed upon Christians for whom Christ hath wrought whatever is needful so as there is no more required from them in order to their Iustification and Salvation but onely to believe on his name This is the Commandement saith St Iohn that we should believe on the name of his Son Iesus Christ 1 John 3.23 And when the Iaylor demanded of Paul and Silas Sirs what must I do to be saved they return him no other answer but this Believe on the Lord Iesus Christ and thou shalt be saved Acts 16.30 31. not making any mention of good works And our Saviour himself maketh this the onely condition of obtaining eternal life Iohn 3.14 15. As Moses lift up the serpent in the wildernesse so must the Son of man be lift up That whosover believeth on him should not perish but have eternal life And again in the verse following God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life v. 16. And again v. last He that believeth on the Son hath everlasting life So then what need is there of works Ans Answ Needful in a meritorious way To this the Answer is obvious 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way having fulfilled the righteousnesse of the Law for them So much we may learn from the Apostle Rom. 8.4 where he setteth forth this as one end wherefore God sent and gave his Son That the righteousnesse of the Law might be fulfilled in us The righteousnesse of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to the making of a man righteous before God might be fulfilled in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by us but in us viz. by the imputation of Christs obedience unto us By this meanes come believers to stand as righteous before God Believers not freed from obedience of the Law yet are they not hereby freed from the obligation of the Law However from the Curse and rigorous exaction of it they are yet not so from the obligation But the rather they are hereby engaged to it the more by this Example which Christ hath given them What St. Peter saith of the Passive obedience of Christ 1 Pet. 2.21 Christ suffered for us leaving us an example that we should follow his steps being ready to suffer for him as he did for us we may say the same of his Active obedience his observing the Law in so strict a manner This did he leaving us an example that we should follow his steps And this do we Herein follow him though it be as Ascanius the child is said to do Aeneas his father haud passibus aequis not with a like stride or pace This is not to be expected from the holiest men upon earth that they should follow Christ fulfilling the Law as he did Yet this they are to endeavour to walk exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go up to the top of every Commandement as before I expounded the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this do we Applying inclining our hearts to perform fulfil the statutes of our God as David saith he did Psal 119.112 Seriously desiring it vigorously endeavouring it This is an Evangelical fulfilling of the Law which by way of duty to their God is required from all true believers Fear God and keep his Commandements for this is the whole duty of man Eccles 12.13 Thus then Christians are not taken off from the practice of good works by what ever Christ hath done for them Faith alone cannot justifie Ans 2. Neither in the second place is it faith alone that can justifie and save them In the clearing of which that known distinction will be usefull of Fides sola and solitaria faith only and faith alone True it is it is faith only that justifieth which it doth not qua Fides as Faith as a work as Arminius would have it but as an Instrument laying hold upon Christ and applying his Merit by which we are justified But not Faith alone not a naked faith faith without works which as I have already shown you from Saint James is no other but a dead a mock-faith no true faith And so not being able to justifie it self much less can it justifie the person in whom it is Faith without works justifieth not Obj. No what say we then to that obvious Text of the Apostles Rom. 4.5 Rom. 4. v. 5. cleared Where he seemeth expresly to determine the contrary To him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Ans To this the Answer is soon returned True it is faith is counted for righoeousnesse to such a one as worketh not viz. upon such an account as looking to be justified and saved by his works In such a way the true beleever renounceth works not placing any affiance or confidence in them knowing that he is not able to perform the condition which the Law requireth And therefore putteth himself upon another way for the obtaining of Justification and Salvation which is through faith in Jesus Christ In the mean time not renouncing works as to the practice of them in way of obedience unto God without which a man can neither be Justified nor saved Upon this account it is that Saint James joins works together with faith in the business of Justification in that known Text causlesly stumbled at by some even to the rejection of the whole Epistle Jam. 2.24 Ye see then how that by works a man is justified and not by faith only Not that works have any proper efficiencie in or influence upon the work of justification which is proper unto faith as the only Causal Instrument therein applying Christ with his merits unto the Soul But they
faithfully to be held and taught according to the Evangelical and Apostolical truth that this ransom was given for them of whom the Lord himself saith Even as Moses lifted up the serpent in the wilderness so must the Son of man be lifted up that every one that believes in him may not perish but have eternal life So God loved the world that he gave his only begotten Son that every one that believeth in him might not perish but have everlasting life And the Apostle saith Christ was once offerred for the taking away of the sins of many And in those dayes was the ordinary Gloss compiled for Strabus (p) Vsheri histor Gottes p. 433. Calvis Chronol 840. Possevini Apparat. Strabus Sixtus Senens biblioth Qui omnes vult salvos fieri non quod nullus hominum esset quem salvum fieri nollet qui virtutes miraculorum facere noluit apud eos quos dicit acturos suisse poenitentiam si fecisset sed ut omnes homines omne hominum genus intelligamus per quascunque differentias distributum Gloss ordin in 1 Tim. 2. Ut gustaret mortem pro omnibus praedestinatis vel omnibus hominibus generaliter quia omnibus pretium sufficit Gloss ordin in 2 Heb. the great admirer of Gotteschalcus was the compiler of it which speaking in the very words of Augustin on Tim. 1.2 saith Whereas it is said that God would have all men to be saved the meaning is not that there is none whom God would not have saved but all that is all sorts of men So Heb. 2. Who tasted death for every man or all men that is saith the common Gloss for all that are predestinated or for all men generally because the price is sufficient for all Neither can it be thought that the ordinary Glosse should hold forth any other doctrine seeing the Compiler thereof was so great an Admirer of Gotteschalchus and his Doctrine Now who doth not know that this ordinary Gloss hath been generally received in the Church of God especially in those times wherein it was made and published In the 10th and 11th Centuries this truth lived and was owned by Anselmus Cantuariensis for he saith (q) Pro omnibus mortuis mortuus est unus Christus i. e. nullum habens omnino peccatum qui solus hostia sufficiens suit pro peccatis omnium Anselm in 2 Corinth 5. Sic justo judicio etiam per unius justitiam venientem in omnes homines electos itum est in justificationem c. quae justificatio transit in omnes homines non quia omnes homines veniant ad gratiam justificationis Christi cum ram multi alienati ab illa in aeternum moriantur sed quia omnes qui renascuntur in justificationem non nisi per Christum renascuntur Sicut omnes qui nascuntur in condemnationem non nisi per Adam nascuntur Ideo dictum est omnes omnes eosdem autem omnes postea multos dicit Anselm in hom 5. Sed per omnes homines omne genus hominum intelligamus per quascunque differentias distributum Anselm in 1 Tim. 2. that Christ is said to die for all men that he was a sacrifice sufficient for the sins of all and whereas the Apostle saith As by the offence of one judgment came upon all to condemnation even so by that righteousness of one the free gift came upon all to justification of life that is saith Anselm not because all men do come to justification of life by Christ but because none are justified but by Christ as none are generated but by Adam and therfore it is said All All but these all are by the Apostle called many and are the Elect. And whereas it is said who would have all men to be saved that is saith he not because there are none whom God would not have saved but by All we are to understand all sorts of men By the Waldenses who say in their confession (r) The History of the Waldenses translated out of French by Sampson Leunard lib. 1. cap. 8. cap. 12. that Christ is our life and truth and peace and justice Advocate and Sacrifice who died for the salvation of all those that believe and whose Doctrine was the same with Calvins By Peter Lombard who saith also with Augustin (Å¿) Ideoque cum audimus in sacris literis legimus quod velit omnes homines salvos fieri ita intelligere debemus tanquaÌ„ diceretur nullum hominem salvum fieri nisi quem salvum fieri ipse voluerit non quod nullus sit hominum nisi quem salvum fieri velit c. Pet. Lombard senten lib. 1. dist 46. that whereas it is said God would have all to be saved that is to be understood of all sorts of men not that there are none whom God would not have saved And by rhe Interlineary Gloss which was compiled by Anselmus (t) Anselmus Laudunensis glossam interlin composuit Sixtus Senensis bibliothe Anselmus Possevin Apparat. Anselmus Filius hominis venit ut daret animam suam redemptionem pro multis non pro omnibus sed pro his qui credere voluerunt Gloss interlin in Marc. 10. Tho. Bradwardinus Doctor profundus Gre. Ariminensis Scholasticorum subtilissimus Jo. Wiclephus Anglorum decus Bobemiae desiderium Reformatorum facilè Princeps Jo. Huss Martyr Propheta Laudunensis which saith that Christ gave himself a ransom for many that is not for all but for such as should believe And who doth not know also that the Interlineary Gloss was generally received In the 13th and 14th Centuries lived Thomas Bradwardinus Gregorius Ariminensis John Wicleffe John Husse and Hierom of Prague Bradwardine maketh it his work and business throughout his Book de causa Dei to prove and demonstrate the immutability and impedibility of the will of God that Gods will and decrees are absolute and inconditionate and the efficacy of grace determining mans will against the Pelagians and Semi-Pelagians Gregorius Ariminensis layeth down 5 Propositions (u) 1. Nullus est praedestinatus propter bonum usum lib. arbitrii quem Deus scivit illum habiturum qualitercunque consideretur bonitas ejus 2. Nullus est praedestinatus quia prastitutus finaliter sore sine obice habituali gratiae 3. Quemcunque Deus praedestinavit gratis tantummodo misericorditer praedestinavit 4. Nullus est reprobatus propter malum usum liberi arbitrii quem Deus praevidit illum habiturum 5. Nullus est reprobatus quia praevisus fore finaliter cum obice gratiae sive originali sive actuali Gregor Ariminens in senten fol. 162. Deus non vult omnes homines salvos fier ad verbum Apostoli dico sicut dicit Augustinus intelligendum est secundum distributionem accommodam ut sit sensus deus vult omnes homines salvos fieri id est omnes homines qui salvantur salvos fieri nullâ—s enim nisi eo volente salvatur vel
Each nature contributing what was congruous and agreeable to it for the effecting of this great work of Reconciliation Such a Communion there was betwixt the two natures from their first union that the one did not act without the other not the Divine without the Humane nor yet the Humane without the Divine which some of our adversaries in some cases are inforced to acknowledged As for what is by them alleged from that obvious text commonly taken up in this cause 1 Tim. 2.5 where it is said There is one Mediator betwixt God and Man the man Christ Jesus it is soon and easily answered True it is Christ who was truly Man is this Mediator but not Quâ homo not only as Man Even as before it was said in that other Text that God shed his blood Deus sed non quâ Deus He that was God but not as God Both Natures being personally united did mutually contribute to this great work whilest the one properly suffered the other as is said supported it in suffering and gave value to those sufferings Let it then be concluded as a truth clearly and convincingly held forth by this Text that whole Christ Christ God and Man is the Gift here spoken of The great God even our Saviour Iesus Christ who gave himself Loe here then the Gift of Gifts Obs The Gift of Gifts Jesus Christ the greatest Gift that ever was bestowed upon any Creature Such was the Lord Iesus Thence called by himself the Gift of God Joh. 4.10 If thou knewest the Gift of God saith he to the Samaritan woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum illud as Beza rightly renders it that Gift Istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipiendum est pro exegesi Beza Gr. Annot. in Loc. meaning himself as the sequele explains it And who it is thaet saith unto thee c. which words are most fitly looked upon as exegetical Expository to the former shewing what Gift he there spake of viz. himself who may well be called that Gift being as I sald the Gift of Gifts a Gift not to be parallelled R. That it is so will easily and plainly appear if we do but consider 1. A gift in it self invaluable 1. The value of the Gift it self wherein it infinitely exceeds all other gifts As for other gifts how rich soever yet they are but Creature-gifts this gift is the Creatour himself The great God gave himself 2. Most beneficial to others 2. The great benefit which accrueth to those to whom this gift is given As for other gifts they are oftimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gift-less gifts though it may be of much worth and value in themselves yet of no great use to the parties that are possessed of them nay sometimes proving prejudicial to them as the Preacher saith of Riches which are oft kept for the hurt of their owners Eccl. 5.13 So is it not with this Gift which as it is of infinite value in it self so of unspeakable benefit to those to whom it is given they being hereby made happy for ever Other gifts a man may injoy yet perish with them As Peter said to Simon Magus when he offered him a gift Thy money perish with thee Act. 8.20 Not so where this gift is given and received So God loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life Joh. 3.16 In this Gift all other gifts are as it were bound up So as they who are interested herein shall not want any other gift which may any wayes conduce to their happiness How shall not God with him with Christ also freely give us all things saith the Apostle Rom. 8.32 all things necessary and expedient Other gifts are but accessaries this the Principal Applic. Applica All seek after this Gift O then let all of us look out for our share in this Gift Gifts if of value and profitable they are things which nature inclines men to look after and that too often in an inordinate manner and way Every one loveth gifts saith the Prophet Isai concerning the Princes of Iudah Isai 1.23 O that grace may incline all our hearts to be in love with this Gift As for other gifts some of them are not to be loved but hated Hee that hateth gifts shall live saith the wiseman Prov. 15.27 speaking of Bribes which oft-times prove baneful to the receivers of them whereas tbose upright Judges who refuse them live in grace and favour with God and men And for other Gifts gifts from men though happily they may lawfully be received yet sometimes they are better refused than accepted So are those Gifts which Princes sometimes bestow upon their favourites upon whom they confer great Honours and Dignities and Estates All which when offered by King Belshazzar to Daniel the story tels us they were refused by him Let thy gifts be to thy self O King saith he Dan. 5.17 But loe here is a Gift which whosoever receiveth shall never have cause to repent him of it A Gift which alone is able to make him perfectly happy and that unto all Eternity O let all of us look after this Gift not contenting our selves to hear that there is such a Gift given to and for the Sons of men but every of us labour to assure our interest in it to make this sure that Christ is given for us and to us which how it may be done I shall God willing shew you hereafter Such a Gift is Jesus Christ Quest Quest How Christ was given for the Sons of men But how was this Gift given or how did Christ give himself for the Sons of men Ans To this it may be answered given he was for them throughout his whole course Answ He was through his whole course In his Incarnation Birth Life Death Resurrection Ascension Intercession All which were and are for their sakes 1. So was his Incarnation 1. In his Incarnation wherein he gave himself to be made Man The word was made flesh Joh. 1.14 that is the Son of God the substantial word of his Father by whom he declared his will to the Church as our minds are made known to others by our words he was made man by taking the nature of man into a personal union with his God-head Thus was he given to us as a man that giveth himself in mariage to another whom he loveth Thus did the Son of God out of his love to the Sons of men he as it were maried himself to their nature taking it into an indissoluble union with his God-head This he did in his Conception 2. And secondly in his Birth 2. In his Birth To us or for us a Child is born to us a Son is given Isai 9.6 3. And thirdly in his Life 3. In his Life Being born for us he lived for us throughout the whole course of his life devoting himself to the seeking of our good our benefit To which end he willingly subjected himself unto that Law whereof as God he was Lord. God sent forth his Son made
number was this guest who here crowded in for companies sake a hypocrite joyning himself to the visible Church not being that in truth which he made profession of So much we may learn from the 11th verse which informs us that he had not on the wedding garment he was one that was not regenerated one that had not put on Christ by faith And therefore no wonder that he was cast out So shall all Hypocrites be sooner or later But so shall not they who come unto Christ in sincerity So coming to him he will receive them 2. Christ receiving those that come to him retaines them with him 2. And receiving them in the second place he will retain them So much also is conceived to be implied in this phrase I will not cast him out he shall be with me dwelling with me having an everlasting communion with me He that eateth my flesh and drinketh my blood dwelleth in me and I in him saith the 56. v. of this Chapter whereof the Text is part Those that receive Christ by faith for that is meant by eating his flesh and drinking his blood he will not only come and sup with them but dwell in them having a constant and continued communion with them Non solum amanter ad se venientes suscipit sed susceptos ità constanter ac perseveranter complectitur tuetur conservat ut nunquam illos abjiciat Aliud est Principum hujus seculi ingenium c. Musc Com. in Text. Having once received them into grace and favour with himself which he doth upon their believing on him he will never cast them out of it Herein saith Musculus doth this our King differ from other Kings and Princes who are often inconstant in their affections loving to day loathing to morrow What more common with them than â—o cast their favourites out of favour But so will not the Lord Christ do by his favourites Those whom he once affecteth he never rejecteth Having loved his own which were in the world he loved them unto the end saith our Eavngelist Joh. 13.1 Not only his Disciples but all his Elect who are there called his own in as much as they were given to him by his Father having set a peculiar affection upon them he continued it to them unto the end the end of his life expressing it as by taking care of them keeping them Whilest I was with them in the world I kept them in thy Name Those that thou gavest me I have kept John 17.12 so by dying for them And like affection doth he still bear to all those who being given to him come to him believe on him Loving them once he loveth to the end to the end of their lives and to eternity once affecting them he will never cast them out of his affection Thus you see that it is so Those that come unto Jesus Christ he will not cast them out he will both receive and retain them as his Quest And why will he do so Ans For this take two or three Reasons or Grounds 1. This is his Fathers will that he should thus receive those whom he giveth unto him Reas 1. This is the Fathers will This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing v. 39. of this Chapter Now with this will doth Christ perfectly and exactly comply I came down from heaven not to do mine own will but the will of him that sent me v. 38. And hereupon it is that he so readily and constantly embraceth all those who being thus given to him by his Father come unto him 2. As this is his Fathers will so his own disposition inclineth him to it Reas 2. Christs clemency inclining him hereunto He being a gracious a merciful a tender-hearted Saviour he pitieth the condition of poor perishing sinners When he was here upon earth the story tells us how when he beheld the City of Jerusalem he wept over it Luke 19.41 Taking notice of the sad condition of it what a dreadful judgment hung over the head of that people his heart melted into tears And with such an eye of tender pity and compassion doth he look upon poor sinners lying in their natural estate and therupon he readily receiveth those that come to him accepting the least beginnings of faith This is that which the Prophet Isai fore told of him Isa 42.3 A bruised reed shall he not break and smoking flax shal he not quench Such is the clemency of Jesus Christ in dealing with poor sinners that where he seeth any good desires any beginnigs of grace though never so weak and slender he is ready to accept them Being herein like that Roman Emperour of whom it is reported that whoever came to him he never sent them away discontented Thus whoever they are that come unto Jesus Christ come unto him in sincerity such is his Clemency his Gentlenesse he will in no wise cast them out 3. Which if he should do in the third place it would be cross to the end of his coming into the world Reas 3. To reject those that come were cross to the end of his coming his taking upon him the office of a Mediator which was to seek and to save that which was lost as he tells Zacheus Luke 19.10 Now coming to seek after those that seek not after him I was found of those that sought me not saith the Prophet Isay setting forth Gods preuenting mercy in calling of the Gentiles Isa 65.1 he will not reject those that come unto him This being his work to bring in lost soules into his Kingdom of Grace which it is Other sheep have I which are not of this fold them also must I bring John 10.16 He will not refuse them when they come unto him But to dwell no longer upon Doctrinal Confirmation or Illustration Come we now to Application Where in the first place let me again take up that former Motion Vse 1. The grand duty pressed of coming to Christ pressing what before I propounded exhorting and perswading all to come unto Jesus Christ This is the great and principal errand about which the Ministers of Christ are or ought to be imployed They are the servants sent forth to call the guests unto that great Supper their Master putting this word into their mouthes Say unto them that were bidden Come Luke 14.17 their chief work being to perswade men to come unto Jesus Christ to have communion with him And this let me press upon all you this day For which what greater encouragement can you have than that which Christ himself here holdeth forth to you even the assurance of a gracious Reception Were subjects assured of the like from their Princes that coming to them they should not be rejected but graciously received who is there but would have recourse to them as occasion were offered Now this assurance have all poor sinners from Jesus Christ that coming
2. To which might be added 2 That others may be left without excuse this is done also for the sake of others that they who believe not may be left without excuse If I had not come and spoken unto them saith our Saviour concerning the Jewes they had not had sin comparatively their sin had not been such as now it is or they might have excused themselves by their ignorance but now they have no cloak no excuse for their sin Joh. 15.22 Christ coming and Preaching of the Gospel among them and so tendering himself to them rendered them inexcusable And so doth the Preaching of the Gospel and the offering of Christ to those that reject him will not believe on him it leaves them without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any pretence or excuse renders them inexcusable And upon this account again is the Gospel preached unto all So as it cannot be inferred from this universal offer that Christ dyed for all Ans 2. Unbelievers refusing the offer of grace justly condemned For the latter how can this stand with the Justice of God that they should be condemned for not believing on Christ for whom he did not dye We Answer Yes in as much as they do resist the Holy-Gbost putting the word from them and so judge themselves unworthy of everlasting life as the Apostles Peter and Paul charge it upon the Jewes Act. 7.51 and 13.46 refusing that Salvation which is offered and tendered to them Which they do not upon any such account because Christ dyed not for them which is a thing that they are no wayes privy to no more than others for whom he did dye And upon this ground viz. their refusing to accept of what is offered to them they fall under a just condemnation Repli They cannot receive this offer Repl. Why but they cannot receive this offer though tendred unto them So saith our Saviour himself concerning the Spirit of truth whom he promised to send The world cannot receive him saith he Ioh. 14.17 And even the like may be said concerning himself though he be tendered in the preaching of the Gospel yet the Reprobate world cannot receive him cannot of themselves believe on him Faith being the Gift of God Ans 1. This impotency is from man himself Ans 1. Suppose it that they cannot of themselves do what is required from them yet whence is that impotency and inability Not from God but from themselves who in Adam lost that ability which God had once given and is not now bound to restore unto them being lost Secondly 2. Unbelievers wilfully obstinate Here is not only a simple impotency but a wilful obstinacy Not only Negative but also Positive Infidelity As of themselves they cannot so they will not receive Christ and believe on him And for this voluntary refusing of him being offered and tendered unto them they are justly condemned Repl. Repl. This Grace belongeth not unto all Yea but still this Grace doth not belong unto all And therefore why should any be condemned for refusing that which doth not belong to them Ans Answ Gods secret will no plea for those who obey not his Revealed True did they know that this Grace belonged not to them and that Christ did not in his own and his Fathers intention dye for them now indeed this might plead some excuse for their non-acceptance of this offer But this as I said is to them a secret And therefore can be no warrant for what herein they do who are to attend only to the revealed will of God Secret things belong unto the Lord but those things which are revealed belong unto us and to our Children Deut. 29.29 So it is the Gospel holdeth forth Christ unto them wherein God commandeth them to believe on him promising life to all who obey that command Now they voluntarily rejecting that offer refusing to obey that command they justly fall under the Censure of Eternal Condemnation Arg. 3. In receiving the Sacramēt all are told that Christ died for them To these adde one Argument more a trivial one If Christ did not give himself and that alike for all how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it that Christ dyed for them that his Body was broken for them his Blood was shed for them Ans This is spoken according to the Judgement of Charity To this it is soon answered Thus the Ministers of Christ according to their Masters direction speak looking upon those to whom they hold forth that Ordinance as Believers which they all ought to be to whom that Sacrament is dispensed And so looking upon them they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ that the merit thereof doth appertain unto them To proceed no futher Ye now see what can be said for and on the behalf of this plausible Doctrine of Vniversal Redemption by the Patrons and defenders of it Which finding insufficient to maintain it Arguments against Universal Redemption Come we now in the second place briefly to see what may be said against it Where I shall proceed in the very same Method First Arguing from Scripture then from Reason Begin with the former From Scripture Scripture Where we shall frequently meet with some restrictions limiting and restraining the death of Christ as intended in a peculiar way for some among man-kind The death of Christ restrained to some amongst man-kind So are we to understand those Texts forenamed where it is said of Christ that he bare the sins of many Is 53.12 Heb. 9.28 that he gave himself a ransome for many Matth. 20.28 Not Universally and Indifferently for all but for some among all Even his Elect people who being simply considered are not a few but Many So much may be demonstrated from some other Texts which do clearly and convincingly hold forth this truth that God the Father in giving his Son and Christ in giving himself had a peculiar eye upon a select company whom God having set his love a peculiar love upon chosen out of the world gave unto his Son to be Redeemed Iustified Sanctified Saved by him For this begin with the Text we have now in hand Arg. 1. From the Text. Those for whom Christ gave himself he Justifies and Sanctifies which plainly sets forth to us the Ends of Christs death for what he dyed and consequently for whom he dyed He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Mark it This was Christs design in giving himself that he might Redeem Iustifie and Sanctifie those for whom he gave himself that Redeeming and delivering them from the guilt and power of sin he might purifie unto himself a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people exempt and separate from the rest of the
world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus acquisitionis vocatur autem sic Ecclesia Dei respectu qui eam acquisivit per sanguinem suum id est per mortem cruentam filii sui Gror ad loc whom he might make his special favourites A privilege which he intended not to all but to some even those whom his Father had given him his Elect people who are elsewhere called a peculiar people 1 Pet. 2.9 Ye are a chosen generation c. a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus ad acquisitionem a people for purchasing that is a purchased people the peculiar purchase of the blood of Christ Such are Gods Elect who being given to Christ were redeemed by him and so are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purchase or Purchased possession Eph. 1.14 But of this God willing more hereafter in the sequele of the Text. Arg. 2. Caiphas's Prophecy To this joyn we that other Text which in effect speaketh the same thing even that Prophecy of Caiphas which we meet with Ioh. 11.51 52. where it is said that he being High Priest that year prophesied that Iesus should dye for that Nation and not for that Nation only but that also he should gather together in one the Children of God that were scattered abroad A Text which deserveth to be taken special notice of as in regard of the speaker who spake what he meant not God making use of his tongue to utter and pronounce an Oracle besides nay contrary to the intentions of his heart so of the matter there uttered and declared Which doth plainly set forth what was the great design of God the Father in giving his Son and of his Son in giving himself viz. that he might gather together in one in one body the Children of God the whole company of his Elect scattered abroad throughout the world whether Iewes or Gentiles So are we there to understand those words The Children of God not such as had a filial inclination in them were of themselves aptly disposed to become the Children of God as Grotius and other Arminians would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est qui animo sunt apto ut Dei filii fiant Grot. Com in loc Filios Dei Loquitur per Anticipationem aut ex divina praedestinatione Maldonar Com. in loc but Children by Election such as God had purposed to make his Children by the grace of Adoption praedestinated to the Adoption of Children as the Apostle hath it Eph. 1.5 and in order thereunto had given them unto his Son that by him they might be gathered and brought into that rank These are they then for whom Christ gave himself having at least a special and peculiar eye upon them as it is confessed at all moderate hands even the Children of God his Elect people To this Prophecy in the third place joyn we those words of our Saviour himself in that obvious Text so frequently Arg. 3. Christs giving himself for his sheep and no lesse deservedly insisted on which we find in the Chapter foregoing Ioh. 10. where he who best knew what his own design and meaning was plainly declares for whom it was that he layed down his life viz. for his Sheep I am the good Shepheard and the good Shepheard giveth his life for the Sheep v. 11. I lay down my life for the Sheep v. 15. And who were these Sheep why surely Gods Elect people and no other * Eos nempè hic dici Christi oves qui propter probitatem aliquam quae in ipsis fuit ad credendum apti accommodati erant Socin-Praelect Theolog. c. 12. Oves intellige eos qui miti erant animo ac tali ut spes esset eos Evangelium sibi patefactum non repudiaturos Grot. Com. in v. 16. as Augustine and Beda rightly expound it Sheep not by disposition as Socinus and after him Grotius and other Arminians would have it such as being of a milde and gentle temper better disposed than others were readily inclined and disposed to receive the Gospel when offered unto them but Sheep by Election So the verse following plainly expounds it where there is mention made of other sheep Other sheep have I which are not of this fold v. 16. meaning the Elect among the Gentiles Praedestinatos nondum congregatos as Aquinas cites it out of Augustine such as were predestinated unto Eternal life but not yet called which afterwards they should be as it there followeth Them also I must bring and they shall hear my voice By the preaching of the Gospel they should be brought home to Christ to believe on him and so be brought into the same fold incorporated into the same mystical Body the Church For these then it was that Christ gave himself Not for all Iewes and Gentiles but for a peculiar and select company to be gathered out of both Such as being given to him by his Father before time should in time come unto him believing on him So we have it afterwards explained v. 26. where he telleth the malicious Jewes Ye believe not saith he because ye are not of my sheep They were not in the number of those that were given to him by his Father that they might be saved by him which if they had been they would have believed on him A thing which all his sheep in time come to do So it there followeth v 27. My sheep hear my voice Those who are ordeined to eternal life and so given unto Christ to be saved by him they hear and believe and obey the Gospel And for these and only these it was that Christ as the good Shepheard gave himself Even for those to whom he giveth eternal life So again it followeth in the next verse And I give unto them Eternal life and they shall never perish c. v. 28. And who are they but Gods Elect those who were given to Christ by his Father So the next verse hath it My Father which gave them me is greater than all v. 29. These then are the sheep there spoken of for whom Christ saith he laid down his life I lay down my life for my sheep Those sheep which at the last day he shall set on his right hand Matth. 25.33 for them it was that he dyed Not for the Goats on his left hand Not for wicked and ungodly men who live and dye in their impenitency unbelief To them shall he profess at the last day that he never knew them as he telleth them Matth. 7.23 He never looked upon them as his And shall we think that he would give himself lay down his life for those whom he shall so disclaim professing never to have known them So clear and full then is this Text alleged that were there no other to second it yet it may be thought sufficient to carry this cause that Christ in giving himself had an eye peculiarly to his Elect Neither do I know what is or
he sent them forth to preach run thus Into whatsoever City or Town ye shall enter enquire who in it is worthy and there abide Matth. 10.11 And again v. 13. If the house be worthy let your peace come upon it Ans Ans Yet to preach the Gospel ro others also True such they were to enquire for there taking up their lodging where they had hopes of a curteous reception and kind entertainment for their persons and Doctrine which finding they were to abide with them preaching the Gospel of peace unto them Yet not so but that they were to preach it unto others also The Lord sending his Prophet Exekiel to the people of the Iewes he tells him aforehand what ones he should find them Ezek. 2.3 Son of man I send thee to the Children of Israel to a rebellious Nation And v. 4. They are impudent Children and stif-hearted I do send thee unto them and thou shalt say unto them Thus saith the Lord God And they whether they will hear or whether they will forbear for they are a rebellious house yet shall they know that there hath been a Prophet among them And such did the Apostles also find that people when they were sent by their Master to preach the Gospel unto them yet they were sent to them And being so sent they were not to decline that service It was necessary saith Paul that the word of God should first have been spoken to you Act. 13.46 necessary in regard of Christs Command So then it is not the worthiness or unworthiness of a people that is the sole cause why the Gospel is preached unto some and not to others Sometimes yea oftimes where sin aboundeth grace superaboundeth Rom. 5.20 There must then be some higher cause which putteth this difference betwixt Nation and Nation And what shall that be Surely where God hath a people that do belong unto his Election of grace he will reveal and make known his Son to them some way or other Paul must continue preaching the Gospel at Corinth because the Lord had much people in that City Act. 18.10 And were it only mens own unworthiness that hinders the making known of Christ unto them and of that reconciliation which was obteined for them by him the same unworthiness should much more have hindered the obteining of that Reconciliation If it now hinder Christs making known himself to them it should much more have hindered his giving himself for them But I shall proceed no further You now see the sum of what is and may be said Pro and Con for and against this doctrine of Vniversal Redemption Which if you shall but rightly consider duly weighing the Arguments on both sides I shall not doubt of the success Which that it may be answerable to my desire give me leave to propound one Question unto you which I shall desire you seriously to consider before you give any entertainment to this Doctrine viz. Quest What is to be got by it Quest What to be got by receiving the Doctrine of Universal Redemption This do all wise traders before they bargain for any Commodity they first propound to themselves what they shall gain by it And this do you before you receive this new Doctrine see what you shall get by it what spiritual advantage is to be made of it more than of the Doctrine formerly received Repl. O yes will some say very much Here is a ground of Comfort for poor sinners Repl. A ground of Comfort for poor sinners which is not to be found in any other way For if Christ did not dye alike for all and every one how shall any be assured that he dyed for them and that they shall receive any benefit from him Yea what do they know but that coming unto him they may find the like intertainment from him that some of those who take acquaintance of him at the last day are said to meet with whom he dismisseth with a Nescio vos Depart from me I never knew you Matth. 7.23 Even so may he say unto them coming to lay claim to the merit of his Death Depart from me I never knew you never knew you for mine never intended you any benefit by my death So as it is but in vain for them to look after that which they have no right unto This is the great and plausible Argument which is most taking with honest and simple hearts Ans Ans The promise full to them that believe But to this let the Answer be returned in one word Only Believe So doing now the promise is full God so loved the world that he gave his only begotten Son that whosoever believeth on him shall not perish but have everlasting life Repl. Yea but it will be said how can a poor sinner do this how can he believe on Christ unless first he believe that he dyed for him Repl. How shall a man believe on Christ unless he first believe that he dyed for him which he cannot do upon any good ground unless he first intertain this Doctrine and believe that Christ dyed for all Ans Ans To believe on Christ the direct and first Act of Faith So it is looked upon indeed and that not only by Arminians who take this for one of the best shafts in their Quiver but also by some other more moderate spirits who thus conceive of it that a man must first believe that Christ is his Saviour and that he gave himself for him dyed for him before he can believe on him resting upon him for Salvation But herein upon a more narrow search into it we shall find them unwarily mistaken As will soon appear if we do but look upon these two Acts of Faith in their right order The one of which viz. to believe on Christ to take hold of him as a Saviour is the Direct Act the other to believe that he dyed for me and that he hath obteined reconciliation for me the Reflex act an act of Assucame arising from the soules reflecting and looking back upon its own act of believing Which if rightly considered will be of great use and importance as for the clearing of this scruple so for the quieting of doubting souls who by their believing on Christ may be assured of this that he dyed for them and that the merit of his death doth belong unto them This I shall God willing speak to somewhat more fully hereafter Where I shall shew you that there is more true solid comfort to be found in the other the old way than in this For the present only take notice that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give intertainment to it Quest Quest The Doctrine of Universal Redemption how disadvantageous Which seeing you cannot do cannot tell me what you may gain by it let me in the second place briefly on the other hand shew
you what you shall loose by it what disadvantage will be made of it if intertained Which take in three or four particulars 1. This is a Doctrine which derogates much from the Grace of God in giving his Son Ans 1. It derogates from the love of God the Father in giving his Son So in truth it doth However it is vulgarly otherwise looked upon as a Doctrine that doth elevate and magnifie this grace far more than the other and that by extending and inlarging of it yet really it extenuates it and derogates much from it whilest it asserts it to be alike extended to and intended for all Which if so where is then that special that singular love of God to his Elect which is every where so highly extolled in Scripture In comparison of which that love which he beareth to others is little better than hatred And therefore so called by the Apostle Rom. 9.13 Iacob have I loved Esau have I hated that is not loved the one with the like love that I did the other Certainly whatever may be conceived of it to make Gods intention in giving his Son to be alike towards all it derogates not a little from that great love wherewith he loved his Elect people which far exceedeth that love which he bare to the rest of Man-kind 2. And as it derogates from the grace of God the Father so also from the love of God the Son 2 It derogates from the love of God the Son in giving himself Which certainly towards his Church his Body was a peculiar and transcendent love Thence is it that the Apostle compares it with the love of a Husband to his Wife Eph. 5.25 Husbands love your wives even as Christ loved the Church and gave himself for it Now that love which Husbands bear and shew to their wives is or ought to be greater than that which they bear and shew to any others For this cause shall a man leave his Father and Mother and cleave unto his wife Matth. 19.5 There being the neerest relation betwixt them there ought also to be the dearest affection And so was it betwixt Christ and his Elect there being a nearer Relation betwixt him and them than any other they being given to him by his Father and made one with him he bare a singular and peculiar love to them As the Father hath loved me so have I loved loved you saith he to his Disciples Ioh. 15.9 Now what love like that which God the Father bare unto his Son Christ who is therefore called The beloved Eph. 1.6 and Gods beloved Son Matth. 3.17 And such was that love which Christ shewed to his Elect people in giving himself for them Who loved us and gave himself for us Eph. 5.2 Certainly to make the love of Christ alike unto all is no small derogation from that love which he bare to his Elect And this do they who will have him to give himself alike for all in dying for them Which was as I have shewn you the greatest act and highest expression of love that ever Christ shewed to any 3. This Doctrine as it derogates much from God and Iesus Christ so it arrogates too much unto Man in as much as it layeth the ground of his differing from others in himself 3. It arrogates too much unto Man laying the ground of his differing from others in himself For so it runs As for Christ what he hath done he hath done it alike for all How is it then that some are saved by him others not What is it that maketh one to differ from another Why only because the one receiveth what the other rejecteth So as by this Doctrine it must be left meerly to the liberty of mans own will to difference and distinguish himself from others Which runs directly cross to that of the Apostle 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive Repl. Yea but it will be said this is from the grace of God that any one cometh thus to receive what is offered to apply what is tendred to believe on Christ Faith a fruit not of Common but special Grace Ans But what Grace is this which they speak of Not any special grace which Christ merited or intended for one more than another but a common grace such as is indifferently reached forth to all to whom the Gospel is preached Now how is it that this Grace is effectual to one not to another Why this is not any thing that Christ hath done or intended more for the one than the other not that he hath merited faith for them that they should believe rather than others but meerly from the liberty of their own will So as the Efficacy of the death of Christ is by this Doctrine in the ultimate resolution of it made wholy to depend upon the will of man A Coar which will stick in the throats of who ever they are that shall swallow this Doctrine of Vniversal Redemption in such a sense as it is vulgarly held forth a Consequence which they will never be able to free it or themselves from Which I desire that it may be taken special notice of that so it may appear that it is not without just and weighty Reason that we are so averse unto this Doctrine which draweth such a train after it upon which follow such mewtable inconveniences A Doctrine which derogates so much from God and Iesus Christ and arrogates too much to a mans self Both which Christians ought to be very wary of 4. To this might be added what also is considerable that this Doctrine breaks in pieces that Golden Chain of Salvation 4. It breaketh in pieces the Golden Chain of Salvation The first Link whereof Election if it be not hereby wholy broken of yet is it disordered made to come after Redemption For so it runs God did first intend to give his Son for the redeeming and saving some among mankind viz. those which should believe on him And then foreseeing who they were that would believe and persevere in so doing he chuse them unto Salvation Which how doth it pervert that Order which Scripture holdeth forth in the Causes of mans Salvation the first whereof is Election Whom he did predestinate them he also called c. Rom. 8.30 God first chooseth some out of mankind whom predestinating and appointing unto eternal life he giveth unto his Son Christ All that the father giveth me shall come unto me Joh. 6.7 that he might execute that his gracious purpose concerning them Which accordingly he doth by Redeeming Iustifying Sanctifying Saving of them Now this being the first and great wheel which sets all the rest a rank if this be disordered as by this Doctrine it is it must needs breed a dangerous confusion 5. And again this Doctrine what ever may be conceived of it is not a little prejudicial to the Comfort and confidence of a Believer 5.
have trespassed against the Lord saith he yet now there is hope in Israel concerning this thing And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance For who knoweth saith he if he will return and repent and leave a blessing behind him Joel 2.13 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements which then lay upon them Yet knowing that there was no other way for the obteining of such a mercy but this and that there was hope in this way therefore they will have them put themselves upon it So standeth it with all poor sinners be their state and condition whatever it will be yet there is hope in Israel concerning this thing God hath provided a means of Salvation for such as they are And who knoweth but that he intendeth upon their coming to his Son Christ to apply it unto them So as were there nothing else yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ and believing on him 3. But to this adde in the third place the All-sufficiency of this Sacrifice 3. The Al-sufficiency of his Sacrifice The death of Christ is sufficient for all Mark it Though we do not say what hath commonly but unwarily been received from the Schools and so asserted by many Orthodox Divines that Christ dyed sufficiently for all for that intimates that there was a purpose and intention in God the Father in giving his Son and in Christ giving himself that he should dye for all and so become a surety for all dying in their room and stead which will not be safe in any sense to yeeld Yet we affirm what I suppose will not be denyed or questioned that his death was and is in it self sufficient for all So it must needs be This Blood being the blood of God as the Apostle calleth it in that Text formerly made use of Act. 20.28 God purchased the Church with his own blood And so Saint Iohn 1 Joh. 3.16 God layed down his life for us that is that person who was truly God as well as Man Hence it is that the death and passion of Christ was and must needs be of an infinite value and vertue being the suffering of an infinite person Thus was it sufficient for all men for the whole world yea for thousands of worlds Now were it so that there were such a receit as would cure all diseases who is there but being sick would make tryal of it not standing to question whether it was prepared for him or no. Thus standeth the Case here All men by reason of sin are sick sick unto death Now the Blood of Iesus Christ is such a Panacea a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Catholicon The Blood of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 How it is then that any poor sinners who are sensible of this spiritual aylement should make any demur about the drinking of this blood the applying of the merit of Christs death unto themselves by faith 4. The experience of all who have thus come unto Christ 4. To this in the fourth place add the experience which others have had those who have put their souls upon this way of whom never any one miscaried All have found cure who have rightly applyed this remedy And why then should not others do the like As it was with the Brazen Serpent set up in the wilderness as a cure for the stinging of the fiery Serpents there however at the first erecting of it happily some might look upon it as a meer Pageant having no such vertue in it and so would not trouble themselves to go up to it yet when once they saw by experience that all who came unto it received benefit from it now we may suppose that none should need to perswade those who felt themselves stung to repair unto it Thus standeth the case here For such an end was the Lord Iesus of whom that was a Type lifted up upon the Cross that whosoever believeth on him should not persh but have eternal life as our Saviour himself explains the mystery of it Ioh. 3.14 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience Those before Christ after The one looking upon him as to come the other as already come Yet believing on him they were all saved by him Even as the Israelites which looked upon that Serpent whether it was before or behind or on which side soever we do not find but they were all cured Thus have the Ages before Christ since the Fathers under the old Testament and Saints under the New both alike found benefit by coming unto Christ and looking up unto him by faith We believe saith Peter that through the grace of our Lord Iesus Christ we shall be saved even as they Act. 15.11 We Iewes as they Gentiles None that ever came to Christ in a right way but have been saved by him So was it when he was here upon earth None came to him for cure of their Bodies but received it And so hath it been since his removal to heaven None ever came to him for the Cure of their souls but have found what they came for And what an incouragement then should this be to all poor sinners to take the same course to come unto him upon the same account These are all strong inducements to put Christians upon this way But behold yet more yea and stronger Arguments drawing more forcibly as viz. 5. Gods purpose in giving his Son 5. In the 5th place consider what is the Intimation which we have of God the Fathers purpose in giving his Son which we have in that Text before insisted on Ioh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish c. Now then taking notice what is the Condition whereupon depends the benefit of Christs death and which being performed it shall undoubtedly be made effectual what remains but that without any over-curious enquiry concerning the former part of that verse what is there meant by the world which God is said to have loved or how he may be said to have loved that world you apply your selves to the latter to the performance of what is there required Which shall you through the grace of God inabling make good on your parts do not doubt but God will make good unto you what he hath engaged on his part 6. Christs serious Invitation 6. To which add the Sons Invitation Christs calling you to come unto him which you may hear him doing in that known Text Matth. 11.28 Come unto me ye that labour and are heavy laden viz. under the burden of sin seriously desiring as I said to be freed from the guilt and power of it As also in that
other Ioh. 7.37 Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jewes If any man thirst let him come unto me and drink And that there is the same mind in him still being in heaven you may take notice from the like Proclamation Rev. 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Thus doth he set open that Fountain spoken of Zach. 13.1 Offering all the benefits of his death Graee and Glory to all that will come unto him for it 7. 7. Assurance of a gracious reception and Intertainment And what he so offereth he will certainly make good receiving and intertaining all that come unto him For this you have that known promise to assure you Ioh. 6.37 Him that cometh unto me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not at any hand reject him but receive and imbrace him giving unto him what he cometh for there being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Phrase as you lately heard more intended than said I will bid him welcome giving him a gracious reception and bountiful entertainment communicating unto him what ever I shall merit Come unto me ye that labour and are heavy laden and I will give you rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will secure you against the guilt and power of sin against Hell and Death and all the enemies of your Salvation giving you abundant satisfaction in what ever you do or can desire Now had poor needy beggars in a Town such an Invitation to a Feast with such an assurance of welcome which of them is there that would refuse to come upon this account because he is not invited by name 8. The Command of God the Father 8. To this yet add that which may serve to silence all reasonings even the Command of God the Father concerning this This is the Commandement that we should believe on the name of his Son Jesus Christ 1 Joh. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Commandement of his the great Commandement of the Gospel Now who is there that questions whether he ought to yeeld obedience to any Commandement of the Law And why then to any Commandment of the Gospel Especially to this which is as I said the great Commandement that which the Lord requireth from all those to whom the Gospel is preached And that under the penalty of Eternal Condemnation 9. Not to receive Christ offered the condemning sin 9. Which let it be the last nayl fasting all the rest This is a Condemning sin Not to receive Christ being thus offered Nay this is the condemning sin He shall convince the world of sin because they believe not on me Joh. 16.8 9. This is the sin the great sin and the condemning sin under the Gospel He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Quid non crediderunt i.e. Sola incredulitas sufficiens causa est condemnationâ—s Aret. Com. in Loc. Joh. 3.18 Had a man no other sin yet this alone of incredulity were enough to condemn him And on the other hand were iâ— not for this sin all other sins should not condemn him But who so standeth guilty of this sin refusing to believe on Christ being tendered to him as he is in a state of condemnation already upon the account of other sins Original and Actual so continuing in this sin under this unbelief he shall as certainly be condened as if he were in hell already Put these considerations together and now see what it is that can have any colour to keep you off from coming to Christ from receiving him as a Priest believing on him Only in the third place whilest you thus receive him in the two former Relations 3. Come unto Christ as a King forget not the third whilest you receive him as a Prophet and a Priest receive him also as a Prince Him hath God exalted with his right hand to be a Prince and a Saviour Act. 5.31 And so let him be to every of you Would you have Christ to be your Saviour let him also be your Prince your King ruling not only over you but in you Thus yeeld up your selves to his Government that he may set up his Scepter in your hearts governing of you by his Laws his word his Spirit So doing now doubt not to take up the Apostles words here in the Text applying them to your selves saying The great God and our Saviour Iesus Christ who gave himself for us Being assured that what Christ hath done he hath done it for you and that the merit of his death doth belong unto you Which being assured of Vse 3. Admire the love of God and Jesus Christ in thus giving himself for us now stand and admire that love which was expressed and shewn unto you herein The love of God the Father and the love of God the Son which was the only ground and motive of bestowing this Gift The love of God the Father So God loved the world that he gave his only begotten Son The love of God the Son Hereby perceive we the love of God towards us because he layed down his life for us 1 Joh. 3.16 And what love like this love Circumstances herein considerable So it will appear if we do but ponder and consider these few circumstances formerly touched upon 1 The Person giving and given 1. Who it was that gave himself Even the Great God our Saviour Iesus Christ as you have heard 2. For whom 2. For whom given it was that he gave himself For us Wherein divers particulars 1. For us Men. 1. For us Men. Not for the Angels some of which stood in as much need of a Saviour as we did Yet he took not hold of them but suffered them that were fallen to lye perish everlastingly But he took hold of us Heb. 2.16 gave himself for us 2. Us Sinners 2. For us Sinners Herein God commendeth his love towards us that while we were yet sinners Christ dyed for us Rom. 5.8 3. Us Enemies 3. For us Enemies Greater love hath no man than this that a man should lay down his life for his friends Joh. 15.13 Yet behold here greater love than this When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 4. Us rather than others 4. And fourthly for us rather than others When the world of Man-kind lay in the same condition of sin and miserie Christ layed hold on us giving himself for us whilest he hath passed by many others of equal nay it may be of far better deserts than our selves 3. How given 3. To which I might add How he gave himself Not only to be born and live but to dye for us to dye that painful shameful accursed death the death of the Cross 4. As also to
a Coat of many colours Gen. 27.3 Even thus the Lord Iesus loving his Church with a peculiar love he puts upon it a peculiar Garment even that spoken of Rev. 19.8 To her was graunted that she should be arrayed in fine linnen clean and white for the fine linnen is the righteousnesse of Saints A twofold Righteousnesse the one of Justification the Righteousness of Christ imputed the other of Sanctification the graces of the Spirit imparted which render true beleevers beautifull in the eyes of God Angels and Saints Peculiar Garments 6. And so again a peculiar diet I have meat to eat that you know not of saith our Saviour to his Disciples Joh. 4.32 6. A peculiar Diet. viz. to do the will of him that sent him as the 34. vers explains it Even so may it be said of all the true Disciples of Christ they have meat which the world knoweth not of meat that perisheth not but endureth unto life everlasting which our Saviour exhorts his hearers to labour for Joh. 6.27 meat which the Son of Man giveth them as it there followeth viz. the true heavenly manna Christ himself his flesh The Bread that I will give is my flesh v. 51. This is the meat which true beleevers feed upon by faith applying the merits of Christ unto themselves whereby their souls are nourished up unto eternal life And as their meat so their Drink which is true Aqua vitae Water of life Living water which our Saviour tells the woman of Samaria if she had asked it of him he would have given it to her Ioh. 4.10 meaning thereby the Grace and Spirit of Regeneration Water not like other Waters which who so drinketh of shall thirst again But who so drinketh of this Water which Christ giveth he shall never thirst But this water shall be in him a Well of water springing up unto Eternal Life as it there followeth v. 14. such full satisfaction doth the Soul of the Beleever find in and from Iesus Christ Thus as the Israelites being Gods peculiar people they had in the wilderness peculiar meat and drink such as never any other peole were fed with their Bread coming from heaven as we have it Ioh. 6.31 He gave them bread from Heaven to eat and their Water fetched out of the Rock in a miraculous way so is it with all true Israelites true Beleevers being unto Christ a peculiar people they have peculiar meat and drink even the Bodie and Blood of Christ whereof as the Apostle tells us 1 Cor. 10.3 4. that Manna and that Rock were types 7. A peculiar Countrie 7. And Lastly to name no more they are peculiar as to their Country of which they are and for which they seek How ever they are Upon the Earth yet are they not of the earth but of a heavenly extraction being born from above as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Ioh. 3.3 heaven born Thus are they Citizens of the heavenly Ierusalem as the Apostle hath it Heb. 12.22 That is properly their Countrie Here they are but strangers and Pilgrims so the Patriarchs confessed of themselves Heb. 11.13 And therefore they desired and sought for another Countrie a better Countrie that is an heavenly as it followeth v. 16. And so is it with those that are Christs they look at heaven as their home where their hearts are as also their Conversation Our Conversation is in heaven Phil. 3.20 As they mind heavenly things so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their chief trading and commerce is there even in the new and heavenly Jerusalem where they converse and have communion with God and Jesus Christ with whom they hope to live and dwell to all eternitie To proceed no farther Thus may Beleevers upon a manifold account be fitly called what here they are a peculiar people to which end Christ having Redeemed purifieth them Which being thus explicated as to the Doctrinal part of it let it now be brought home by way of Application Applic 1. Comfort to beleevers And that 1. by way of Comfort and Incouragement to all those who can approve themselves to be of this number such as Christ hath purified sanctifyed Being such now are you Christs peculiars Which let it bear up your hearts and spirits 1. Against the contempt of the world 1. Against the sleight estimation and contempt which you may meet with in and from the World What matters it what account that hath of you so long as you are in esteem with Jesus Christ So long as he accounts you his peculiar Treasure his Iewels what matters it though the world look upon you as drosse and dung So were the Apostles esteemed of as Paul tells us in that known Text 1 Cor. 4.13 We are made as the filth of the World and are the of-scouring of all things unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie offall and shreds of the World Such are the dearest and preciousest of Gods Saints oft times made Thou hast made us as the of-scouring and refuse in the midst of the people so we may hear the Church complaining Lam. 3.45 But let not this be any discouragement So long as Iesus Christ looks otherwise upon you which he doth if Saints let this be enough for you Paul writing to his Corinthians among whom as it seemeth there were some who thought and spake very meanly of him a lot which the Ministers of Christ often meet with he telleth them with me it is a very small thing that I should be judged of you or of mans judgment 1 Cor. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the least thing a matter of no moment what they or any other judged of him And how so For he that judgeth me is the Lord so he giveth the Reason in the next verse v. 4. And so look you upon the Worlds Judgement Let others censure you as they please so long as your Lord and Master Christ to whom you must stand and fall as the Apostle saith Rom. 14.4 hath another esteem of you let this be enough to you So long as a favorite is near and dear to his Prince highly esteemed of him what careth he what opinion the ignobile vulgus the vulgar rout hath of him 2. And as against the opinion of the World so against what ever wrongs and injuries you are exposed to in it 2. Against wrongs and injuries from the world Being Christs peculiar he will have a peculiar eye upon you a peculiar care over you So will a man have of his peculiar Treasure his choice pieces of Gold or Silver his Iewels he will have a Cabinet for them where he will keep them under lock and key having a more special regard unto them than to the rest of his substance And so hath the Lord Christ over his Saints They being near and dear unto him his peculiar Treasure his Iewels he wil have a special care of them for the securing of them He hath a
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
I said may be called his people and that upon a special a peculiar account The Lord knoweth them that are his his by Election 2 Tim. 2.19 saith our Saviour speaking to his Father of his Apostles John 17.6 Thine not by a pious kind of disposition as Grotius fouly corrupteth that Text but by a gracious pre-election Pietatis quodam affectu Grot. Annot. ad loc And such are all those who are given to Christ to believe on him and to be saved by him they are Gods chosen ones a chosen generation as St. Peter hath it 1 Pet. 2.9 chosen by him out of the world before the world was As he hath chosen us in him before the foundation of the world Eph. 1.4 And thus are they his people Even as the people of Israel were in an outward and visible way whom Moses tells Deut. 7.6 Thou art an holy people unto the Lord thy God the Lord thy God hath chosen thee to be a special people unto himself So are all Gods Elect ones in an inward and invisible way God having set a special love upon them and chosen them they are his people And being thus his by Election 2. Gods Elect given to Christ now in the third place in order to the executing and bringing to pass his gracious purpose towards them he giveth them to his Sonne Christ Thine they were and thou gavest them to me saith our Saviour there of his Apostles Ioh. 17.6 And so is it with all those who are ordained to eternal life being God the Fathers by Election he giveth them unto his Son Christ So we find believers frequently described as in the verse next but one after the Text v. 39. This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing And so in that 17. of Iohn the Disciples are divers times set forth under that Periphrasis Those whom thou hast given me v. 9 11 12. And so all other believers all that then did or afterwards should believe on him Of them speaketh the 24th v. Father I will that they also whom thou hast given me be with me All believers are given to Christ Quest But how are they said so to be Ans To this it may be Answered they may be said so to be two wayes Intentionally and Actually Intentionally before time Actually in time 1. Intentionally before time 1. Before time in Gods eternal purpose and decree In his Decree of Election God ordaining them to the end to obtain salvation ordaineth them also to the meanes giving them unto his Son Christ choosing them in him So saith the Apostle in that Text forecited Eph. 1.4 As he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ whom God his Father constituted and appointed to be as it were the Head and Root of the Election into whom his elect people were by his decree as it were ingrafted as all mankind by nature was into the first Adam that so they might be made partakers of those saving benefits by and through him of Grace here and Glory hereafter as before all men were of sin and death brought in by the first Adam Thus they are given to Christ before time 2. Actually in time 2. In time in the execution of that decree when they are brought actually to believe on Christ to receive him as their Saviour and Lord. Behold I and the children whom the Lord hath given me saith Christ speaking of his Disciples as that Text is by many expounded Isa 8.18 And upon this account our Saviour saith of his Apostles in some of those Texts forecited Iohn 17.9 11. that they were given to him by his Father viz. actually given to believe on him to follow him to own and acknowledge him for their Lord and Master Quest Now of which of these shall we understand our Saviour here to speak in the Text Ans Here Expositors are not all agreed The former here understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his cum affectu aliquo intelligitur Grot. ad loc Tradit autem pater cum effectu Christo eos qui pietati student Idem ibid. Quos per inspirationem internam inclinat ad me Carthus Com. in loc Dari â Patre est docibilem esse Dei. Maldonat ad Text. Omne quod dat mihi pater per aeternam electionem temporalem vocationem Gorran Enac in Text. Donandi verbum perindè valet ac si dixisset Christus Quos elegit Pater c. Calvin in Text. Donat viz. pro aeterno suo decreto eligens in me ad vitam aeternam Piscat Schol. ibid. Innuit hoc verbum quod Deus ab aeterno aliquos elegerit c. Ferus ibid. Vel quos ab aeterno elegit praedestinavit in me Carthus ibid. Some understanding it of the latter of these So Grotius who interprets it of an effectual giving Gods preparing men for Christ and working faith in them in such saith he as have a precious disposition thereunto And so Carthusian conceives it may be here looked upon All that he giveth me i. e. saith he such as by his secret inspiration he inclineth to come unto me And so Maldonate and some other Romish Commentators would have it But this were to confound these two parts of the Text Gods gracious Donation with mans Effectual Vocation his Giving with mans coming which are here set forth as two distinct acts the one of them antecedaneous to the other going before as in Order so in Time All that the Father giveth me shall come unto me Gods giving goeth before mans believing Others there are who put both together Gods Election before time and his calling in time So Gorran But others and that more rightly restrain it rather to the former of these Gods giving before time in his decree of Election So our Protestant Divines generally look upon it not without the consent of some Romanists And with them I shall choose to go along as I assure my self I warrantably may hereby understanding as judicious Diodate and our own Annotators have it all Gods Elect who are given unto Christ by God his Father before they come to him before they actually believe on him And hence it is that our Saviour speaking of the Elect among the Gentiles he calleth them his sheep John 10.16 Other sheep have I which are not of this fold them also must I bring and they shall hear my voice Though as yet they were not come into his fold they did not own him for their Shepherd yet he had an interest in them they were his sheep given to him by God his Father Wherefore God gave his Elect unto Christ Quest And wherefore did God thus give his elect people unto Christ Ans Here for further illustration I might shew you the several ends of this Donation the principal whereof is that he might be a Prince and a Saviour unto them saving and delivering them out of the
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
here positively and clearly held forth in this Text that Whosoever they are that come unto Jesus Christ receiving him as their Saviour and Lord they shall be received by him obtaining from him that great benefit of his death This do ye build your souls upon putting them upon this way and then my soul for yours they shall not miscarry In the mean time as for any other latitude or extent of the Fathers or Sons Intentions whether and if so in what way reaching to all or confined only to a select company leave it as safely you may to the more acute disquisition of the Schools to which there is indulged a liberty of disputing what being not so easie for vulgar heads to apprehend is not so safe for them to determine Blessed be God you have so much of Christ and of Gods gracious purpose towards all repenting and believing sinners in and through him clearly and convincingly held forth unto you as that you shall not need to trouble your heads about any such dubious intricacies as are by some who it may be would seem to be somebody presented to you and with some colour of zeal obtruded upon you under the notion of important truths Let it be my desire and earnest request to you that you would make much of old truths those Doctrines which you have received not lightly and readily receding from any of them not without clear and strong convictions And among other not from those concerning Election and Redemption which have been so fully vindicated as in former Ages so in this last by divers eminent both for learning and true pietie as that it may well be wondered at that the Bucklers should still be held up against them This that you may do among other is one end of my putting this small Treatise into your hands Which commending to the blessing of him who gave it to me I rest Great Yarmouth June 1. An. Dom. 1657. Your servant in the Lord JOHN BRINSLEY Three Links OF A GOLDEN CHAIN JOHN 6.37 All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out THE words are part of a Sermon Preached by our blessed Saviour to some of the Iewes in the Synagogue Coherence the publick meeting-place for religious worship in Capernaum So much we may learn from the 59th verse of the Chapter These things said he in the Synagogue as he taught in Capernaum In this Sermon he dealeth with these his Auditors as by way of Information and Instruction shewing them who and what himself was and what their duty was in reference to him viz. to believe on him so also by way of Objurgation and Reprehension taxing and reproving them many of them for not doing what was their duty not believing not acknowledging him to be what he was notwithstanding that they had seen him and his works been eye-witnesses of the admirable effects of his divine power as in that miracle which a little before he had wrought the multiplying of loaves and fishes so in many other This he chargeth upon them in the verse next before the Text v. 36. But I said unto you that ye also have seen me and believe not But how came this to pass that they should be so blind so stupid as seeing what they did yet not to acknowledge him to be what he was not to believe on him For this we have a Reason subjoyned in the words which I have now pitched upon Thus it was with them Tantae contumaciae causam esse dicit quod reprobi sint Calvin in loc in as much as they were not in the number of those that were given to him by his Father Which if they had been there would have been other terms betwixt him and them than then there were They would have come unto him after another manner than now they did non tantùm pedibus sed affectibus not only with the feet of their Bodies but also of their Soules receiving and embracing him which if they had done he would have been as ready to do the like to them All that my Father giveth me shall come unto me and him that cometh unto me I wil in no wise cast out Quorsùm hoc dicat omnes ferè consentiunt reddi èausam cur illi quibuscum loquebatur ad se non venirent i. e. in se non crederent Maldonat Com. in loc So Expositors generally almost universally as the Jesuite Maldonate though against his will taketh notice of it conceive of the coherence and dependance of these words with and upon the former Going along with them Division take we notice in them of three particulars three things worthy the taking notice of being as it were three of the principal hinges upon which our Eternal happiness depends and hangs three Links of that Golden Chain as our Mr. Perinks calls the Order of the causes of mans Salvation The First whereof is Gods gracious Donation his giving some amongst the sons of men to his Son Christ All that the Father giveth me The Second Mans effectual vocation his bringing home to Christ All that the Father giveth me shall come unto me The Third Christs ready Acceptation his receiving and imbracing those who are thus given to him and thus come to him And him that cometh unto me I will in no wise cast out Answerably to which Particulars we may draw forth the Text into three Doctrinal Propositions or Conclusions 1. There are some among the sons of men given by God the Father unto his Son Christ 2 All those who are so given shall come unto him 3. Those who so come he will in no wise cast out Three Doctrines of great Importance Let me crave your best attentions whilest I deal with them severally Begin with the first There are some among the sons of men given by God the Father unto his Son Christ Prop. 1. Some given unto Christ by his Father All that the Father giveth me saith the Text. So then there are some that are given to Christ by his Father Ob. Some you may say given to him by his father what were not all things his before How given to him Christ being the Son had not he an equal interest in all things with his Father Ans Yes he had so as God Upon this account we find them making claim to an universal interest in whatever his Father had John 16.15 All things that the Father hath are mine Christ being the Eternal Son of God by generation he communicateth with him as in his Essence so in all his Properties and Interests All thine are mine and mine are thine saith he to his Father John 17.10 But here in the Text we are to look upon him as Mediator as God-Man And so we shall find him in the capacity of a Receiver receiving whatever he hath from his Father Thus he is said to have received life from him Joh. 5.26 As the Father