Gospel Marrow, Treatise 2

Gospel Marrow · Treatise 2

p. 1Three 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, Coherencethe 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 p. 2acknowledging 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.

p. 3Going 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 p. 4being 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 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 p. 5may 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 foreign, 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,… Gods elect his people: to his p. 6ſon? 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 quàm 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 p. 7herein 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 p. 8diſpoſe 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 p. 9choſen 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.

p. 10Queſt. 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. foreign. 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 p. 11and 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. foreign 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, p. 12reſtrain 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.

p. 13Theſe 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 Ʋniverſal, 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. p. 14All 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 Ʋniverſal.

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 foreign, 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 p. 15grace. Election is not Ʋniverſal, 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 p. 16and 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 p. 17whom he was now ready to lay down his life. So then, Redemption is not Ʋniverſal.

As for thoſe Texts which ſeem to ſpeak it ſo,Texts ſeeming to make Redemption Ʋniverſal how to be underſtood they admit of a fair conſtruction conſiſtent with this truth. As that of the Apoſtle, 1 Tim. 2.6. where it is ſaid, that Chriſt gave himſelf a Ranſom for all. foreign, that is, for this [All] here in the Text, All thoſe whom his Father had given him; who are elſewhere called many, Mat. 20.28. The Son of man came to give his life a ranſom for many; viz. his Elect: who are alſo elſewhere called a world, 2 Cor. 5.19. God was in Chriſt reconciling the world unto himſelf; that is, the world of his Elect, made up of Jewes and Gentiles. And ſo look we upon the Text, which of all other (as our laſt Tranſlation renders it) ſeemeth to ſpeak moſt fully for the Adverſary, Heb. 2.9. where it is ſaid of Chriſt, that he by the grace of God taſted death for every man. foreign, for all, that is, ſtill, for this foreign, this All here in the Text, All and every one whom his Father had beſtowed upon him (as Diodate rightly expounds it.) Thus doth this word [All] here, as ſometimes elſewhere, denote the univerſality, not of Mankind, but of Gods Elect.

For them it was,Chriſt died intentionally only for the Elect. and only for them that Chriſt intentionally died. I lay down my life for my ſheep, ſaith the obvious Text, Joh. 10.15. Which (whatever evaſions are ſought out to elude it) ſpeaks this truth ſo clearly, ſo fully, as putteth it beyond contradiction, p. 18whileſt it reſtraineth the Intention of Chriſt, in laying down his life, unto a ſelect company, his ſheep, viz. thoſe that were given him by his Father.

Which truth being thus bottomed, I deſire you to take notice of, that you may not be carried away with that wind of Doctrine, that plauſible error which is ſo taking with many at this day, who cry up the Doctrine of univerſal Redemption as the moſt comfortable truth, and glorious Doctrine that can be held forth, tending highly (as they apprehend) to the magnifying of the grace and mercy of God, and merit of Chriſt, which are thus extended unto all. But herein how are they miſtaken? In thus extending this grace, how do they extenuate it?Grace extenuated by extending it. Of all Doctrines I know none that in truth more derogates from this grace of God in Chriſt, than this; whileſt it aſſerts alike reſpect to all, that all being alike given to Chriſt by his Father, are alike owned by him; the Redemption and Salvation of all alike intended by both, of Eſau as of Jacob, of Judas as of Peter, ſo as the one is not more beholding to God and Jeſus Chriſt than the other. This (whatever any may conceive) is in truth no ſmall derogation from, and extenuation of this grace, which being confined (as it ought to be) to a narrower channel, riſeth higher. Being reſtrained only to a certain number, a ſmall number (comparatively) of Gods Elect, it is thereby rendred the more glorious.

p. 19And ſo let it be in the eyes of all the Lords people,Ʋſe 2. The grace of Election glorious grace. to whom God hath evidenced and made known this his gracious purpoſe, that they are in the number of thoſe whom he hath thus given to his Son Chriſt, Let them give unto him the glory of this his Grace, Free Grace. Such it was, as I have ſhewen you: All men being alike in Adam, in the ſame ſtate and condition by nature, all alike children of wrath, that God ſhould ſingle out ſome, ſome few, to make them objects of his grace, ingrafting them into another ſtock, the ſtock of the ſecond Adam, giving them unto his Son Chriſt, to be reconciled, redeemed, and ſaved by him, whileſt he paſſed by others, the greateſt part, leaving them to themſelves, to work out their own everlaſting condemnation, and to receive the juſt reward of their demerits; this he did meerly out of his own good pleaſure, his free grace, there being no other motive out of himſelf that might induce him to it: Let him then have the glory of it from all thoſe who apprehend their intereſt in it. Let them acknowledge the freeneſſe. And as the freeneſs, ſo the Greatneſſe of it, admiring and adoring it, bleſſing and magnifying God for it. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all spiritual bleſſings in heavenly places (or things) in Chriſt; According as he hath choſen us in him, Eph. 1.3, 4. Indeavouring to expreſs their thankfulneſs unto him, by walking anſwerably thereunto, living to the praiſe and glory of God and Jeſus Chriſt. This is that which the Apoſtle p. 20preſſeth upon his Corinthians, 1 Cor. 6.19, 20 Ye are not your own, &c. Therefore glorifie God in your body, and in your spirit, which are Gods. And ſo let me preſs it upon you, all you, who lay any claim to an intereſt in this bleſſed priviledge, of being thus given to Chriſt. Know you now that ye are no longer your own, at your own diſpoſe, ſo as to ſerve what Maſters you pleaſe; No, you are Chriſts. So Paul tells thoſe his Corinthians, 1 Cor. 3.23. Ye are Chriſts. And ſo are all believers; and that by a double right, as of purchaſe (of which he there ſpeaketh in that former Text, Ye are bought with a price, the blood of Chriſt) ſo of Donation, being given unto him by God his Father. And being thus his, now live to him. None of us liveth to himſelf, and no man dieth to himſelf (ſaith the ſame Apoſtle, Rom. 14.7, 8. ſpeaking de jure, what Chriſtians ought to do;) For whether we live we live unto the Lord, or whether we die we die unto the Lord. And O that all of us may thus live and thus die; not to our ſelves, but to Jeſus Chriſt, ſhewing our ſelves his loyal ſubjects, and obedient ſervants in our lives, ſeeking his honour and glory, and then yielding up our ſelves unto him in our death, being ready to die for him, if he ſhould call us to that ſervice. This let all of us do who expect any benefit by him, and that, as upon the account of what Chriſt himſelf hath done for us, in redeeming us, ſo of what God the Father hath done for us, in giving us unto him. Thus I have done with the firſt of theſe Propoſitions, which holdeth p. 21forth unto us this gracious Donation, Gods giving of his Elect people unto Chriſt. Come we now to the ſecond, which informes us that

All thoſe who are thus given unto Chriſt by his Father, they ſhall come unto him.] Prop. 2. All who are given to Chriſt ſhall come to him.Here is the ſecond Propoſition, which ſets forth unto us Mans effectual Vocation following upon Gods Election, as an undoubted conſequent of it. So the Apoſtle ſets it forth in that known Text, Rom. 8.30. Whom he did predestinate, them alſo he called. Which in effect ſpeaketh the ſame thing with this of our Saviour here [All that the Father giveth me ſhall come unto me.]

Queſt. How come unto him?

Anſ. For the explicating of the Phraſe, we may take notice of a two-fold coming unto Chriſt (even as there is a two-fold Calling) the one outward and formal, A two-fold coming to Chriſt.the other inward and real.

1. There is an outward and formal coming 1. Outward and formal.unto Chriſt, which is common to all that make a profeſſion of his name. Thus do Hypocrites and formal Profeſſors come unto him, who being led and drawn by ſome ſiniſter reſpects, hold forth this profeſſion. Thus did theſe Capernaites here come unto Chriſt, they flocked to him, and followed after him. But wherefore was it? Not out of any true reſpect they had to his Perſon or Doctrine, but for ſome outward advantage which they expected from him, viz. that they might be fed by him. So he himſelf, who knew their thoughts and intentions, p. 22chargeth it upon them, v. 26. of this Chapter [Ye ſeek me not becauſe ye ſaw the miracles, but becauſe ye did eat of the loaves.] It was not his Doctrine, or works, that they regarded, but their own bellies. And in ſuch a way there are many that come unto Chriſt, who were never given to him by his Father; even all Carnal Gospellers, who profeſt themſelves the followers of Jeſus Chriſt, take upon them the profeſſion of his name, but it is not out of any true inward reſpects which they have unto him, but out of ſome by and ſiniſter ends for their own Credit or Profit, or for faſhion-ſake. Such followers Chriſt had many in the dayes of his fleſh. And many ſuch he hath wherever he cometh, wherever his Goſpel is preached. But let we theſe go as they come; not owned by God before they come, nor any more owned for this their coming.

2. In the ſecond place there is a coming to Chriſt, which is Inward and Real. 2. Inward and Real.When men come to him non tantùm pedibus, ſed & affectibus; not only with the outward, but inward man; come to him with their hearts and ſoules, out of an inward reſpect and entire affection which they bear unto him. Thus did ſome of his followers, his Diſciples, at this time come unto him, looking upon him as the bread of life. And thus do all true Believers come unto him, who come to him as a Saviour and a Lord, receiving him, believing on him. This is the coming of which our Saviour here ſpeaketh in the Text. All that the Father giveth me ſhall come unto me] that is, p. 23Believe on me. So the 35th verſe explaines it.Coming to Chriſt, believing on him. He that cometh unto me ſhall never hunger, and he that believeth on me ſhall never thirſt;] where the latter word is Exegetical and Expoſitory to the former. To come unto Chriſt, is to believe on him. Such is Faith; as it is the Eye, and Hand, and Mouth, ſo alſo the Foot of the Soul. As the Eye, whereby the ſoul beholdeth Chriſt, looketh up unto him, as they did to their Brazen Serpent; and the Hand, whereby it taketh hold of him; and the Mouth, whereby it feedeth on him, eateth his fleſh, and drinketh his blood; ſo the Foot, whereby it cometh unto him, cometh to him as to a Saviour and Redeemer, expecting ſalvation only by and through him, deſiring to have Union and Communion with him. This it is to believe on Chriſt, and this it is to come unto him.

A Metaphorical expreſſion, fitly ſetting forth the nature of Faith, ſaving, juſtifying Faith.Faith, the coming of the ſoul unto Chriſt. Which is (as I ſaid) A coming of the ſoul unto Chriſt. Even as thoſe Patients of his of whom we read in the Goſpel, feeling their own infirmities, and hearing of his fame, and expecting to partake of the like benefit from him that others had done, they come unto him, caſting themſelves down at his feet, imploring his aid, ſome of them touching him, as that Haemorrhoiſſe, that woman with the bloody iſſue is ſaid to have done, who coming behind him touched the hem of his garment (which ſhe did, as with her finger, ſo with her faith) by which meanes ſhe drew from him that ſanative vertue by which ſhe was healed, Mat. p. 249.20. Even thus doth the ſoul come unto Chriſt by faith; being made ſenſible of its own wretched condition by reaſon of ſin, and apprehending the fulneſſe that is in Chriſt, fulneſs of Merit, and fulneſs of Spirit, whereby he is able to work a perfect cure for it, by taking away both the guilt and power of ſin, and procuring eternal ſalvation for it, now, renouncing all other confidences, it betaketh it ſelf unto him as to an alone all-ſufficient Saviour, laying hold upon him, reſting upon him, that ſo it may be made partaker of his Merits, his Benefits. This it is to come unto Chriſt, thus to believe on him.

And thus do they come unto him who are given to him by his Father. They, All they, and Only they, both comprehended in this word, [All] All that my Father giveth me ſhall come unto me.

Thus all Gods Elect ſhall come unto Chriſt. Omne] in Neutro genere exactius Ʋniverſitatem ſignificat quàm in Maſculino. Tolet: Ʋt majorem ſignificet Ʋniverſitatem, Maldon. Omne, ut oſtendat ex variis gentibus venturos ad eum. Ferus in loc. Cyrill. lib. 3. cap. 39. Inſinuat etiam his verbis multos credituros in Chriſtum, Tolet; Com. ad loc.[All that] foreign, A word of the Neuter Gender, Omne, or Quicquid, All, or whatever. Which ſome look upon as Emphatical, importing more exactly an Ʋniverſality than the Maſculine Gender would. All, whatever] that is, not only Jewes, but Gentiles (whoſe Converſion Cyril conceives to be hereby inſinuated) and that not a few of them, but many. But we ſhall not need to ſtand upon this Criticiſm. Look we upon the word, as the generality p. 25of Expoſitors do; the Neuter Gender here put for the Maſculine, foreign] Neutrum pro Maſculino, aut Communi. Grot ad Text.which we ſhal find to be an uſual Enallagie in Scripture. Grotius here giveth us two inſtances for it. The one, 1 Cor. 1.27. Where the Apoſtle ſpeaking of weak and unwiſe perſons (ſuch as the world accounts ſo) he calls them foreign, and foreign, the fooliſh things, and weak things of the world. The other, Rev. 21. laſt, where, ſpeaking of the New Jeruſalem, it is ſaid, There ſhall in no wiſe enter into it any thing that defileth. foreign, No common, or unclean thing, i. e. no impure and unſanctified perſons. So here, All that, or every thing, that is, every perſon, of what Nation, Sex, Quality, and Condition ſoever; whether Jew or Gentile, male or female, bond or free, rich or poor. Of ſuch extent is the Decree of Gods Election, as alſo of Chriſts Redemption, though neither of them Ʋniverſal as to ſingula generum, all particular perſons, yet both of them ſo as to genera ſingulorum, All ſorts of perſons. There is neither Jew nor Greek (that is, neither Jew nor Gentile) there is neither bond or free, there is neither male nor female, for ye are all one in Chriſt Jeſus, Gal. 3.28. Theſe make ſome difference as to Men, not ſo to God and Ieſus Chriſt. As the Father hath Elected, ſo the Son hath Redeemed ſome out of all theſe. Thou haſt Redeemed us to God by thy blood out of every kindred, and tongue, and people, and Nation (ſo ſing the 24. Elders) Rev. 5.9. Of ſuch latitude and extent is this [All] here in the Text, of which our Saviour ſaith, All that p. 26my Father giveth me ſhall come unto me.And that Certainly. Non dicit ad me venire potest, aut ad me veniat, ſed per affirmationem, Ad me veniet. Muſcul. in loc.

Shall come] and that Certainly. So our Saviour here layeth it down, not as a Probable, but as a Certain, an indubitable truth. foreign, Ad me veniet. Not, venire poteſt, or veniat; not He may come, or let him come, but he ſhall come; aſſerting and concluding it as a moſt certain thing.

Queſt. Queſt. The ground of this certainty.But how cometh it ſo to be? How cometh it to paſs that there ſhould be ſuch a certainty herein, that all and every of thoſe who are thus given to Chriſt, ſhould thus come unto him, that all that are Elected ſhould believe on him?

Anſ. Anſ. Not in themſelves. Non eſt hoc naturali cuidam diſpoſitioni dandum. Muſcul. ibid.For Anſwer, Know that we are not to expect any ground or reaſon hereof in and from themſelves; as if there were any thing in their natural diſpoſitions that ſhould incline them hereunto rather than others. As if they were of themſelves wiſer than others to know what belonged to their eternal wellfare. No, herein all are alike. Gods Elect before their Converſion, are no wiſer than others. We our ſelves alſo were ſometimes fooliſh (ſaith the Apoſtle) Tit. 3.3. foreign, without underſtanding. Non intelligentes rerum divinarum (as Grotius well explaines it) having no underſtanding in divine matters. So was it with the then believing Gentiles, at whom the Apoſtle is conceived there principally to have an eye. But not only with them, but with the Iewes alſo. Paul (though before his Converſion as intelligent as moſt of his time) yet he rankes himſelf in the number. p. 27foreign, We. And ſo is it with all the Elect people of God, before his Grace come to put a difference betwixt them and others, there is no difference as to their underſtanding in divine and heavenly myſteries. And as for wordly wiſedom, if there be a difference, commonly it lieth on the other ſide. God hath choſen the fooliſh things of the world (ſaith the Apoſtle in that Text even now cited) 1 Cor. 1.27. foreign, for foreign, fooliſh things of the world, that is, fooliſh perſons, ſo accounted in and of the world. And in the verſe there foregoing he tells us, v. 26. Not many wiſe men after the fleſh, are called to believe on Chriſt, men worldly wiſe. Herein thoſe who are given to Chriſt, they ſometimes, oft-times, fall ſhort of others. How is it then that they come unto him, whileſt others keep off from him, being ſtrangers or enemies to him?

Anſ. 2.Anſ. 2. But in God the Father, & Jeſus Chriſt. The Ground and Reaſon hereof, being thus wholly out of themſelves, we ſhall find it partly in God the Father, and partly in his Son Chriſt.

In God the Father, who hath

1. Decreed it,In God the Father, who 1. Hath decreed it. given them to Chriſt by his Eternal Decree. Now Gods decrees are (like as is ſaid of thoſe Lawes of the Medes and Perſians) unchangeable, unalterable. I am the Lord, I change not, Mal. 3.6. Men are mutable (the beſt and wiſeſt of them) they change and alter their purpoſes upon ſecond thoughts. So doth not God. His Counſel ſhall ſtand, Iſa. 46.10. So ſhall this his Eternal Counſel, p. 28his Decree of Election. The foundation of God ſtandeth ſure, Sicut qui palatia ſtruunt ſolent firma ſubjicere fundamenta, ità Deus moliens civitatem illam aeternam, decreta quaedam ſubſtravit, velut fundamenta, quae manent inconcuſſa. Grot. in loc.ſaith the Apoſtle ſpeaking of this Decree, Which is the firſt ground-work of Mans ſalvation layed by God himſelf, 2 Tim. 2.19. foreign, a ſure and ſteady foundation, not to be ſhaken, much leſs overturned. Gods decrees being paſſed, muſt come to paſſe. Thus it is, even in things wherein there is the greateſt contingencie as to ſecondary cauſes, yet if we look at this firſt cauſe, there is a neceſſity in that contingencie. Things muſt happen as they do. All that are given unto Chriſt by God his Father, muſt, and ſhall come to him; the abſoluteneſſe of Gods decree requires it ſhould be ſo.

2. And (2ly) as God hath Decreed it, ſo he effecteth it.2. Effecteth it. Having elected ſome to ſalvation by Chriſt, he doth not only propound and offer Chriſt unto them, ſo leaving it to the liberty of their own will, whether they will come unto him, believe on him, or no; but he cauſeth them to come unto him, drawing them. No man cometh unto me (ſaith our Saviour) except the Father, which hath ſent me, draw him, v. 44. of this Chapter; that is, powerfully and effectually work upon him. For ſo we are to underſtand the word there. Not as if God did offer any violence to any in bringing them to Chriſt, in forcing them to come to him againſt their wills. No, as the will of man cannot be forced (which if it ſhould be, it ſhould ceaſe to be a will) ſo neither doth God work upon any in the work of Converſion in any ſuch way; but in a ſweet and ſwaſory p. 29way, congruous and agreeable to their liberty and nature, Drawing them with the cords of a man (as the Prophet hath it, Hoſ. 11.4.) yet powerfully and effectually, of unwilling making them willing. So much the word in the Text imports, foreign, ſhall come, viz. willingly. And thus doth God the Father work upon all thoſe whom he hath given to his Son Chriſt, all his Elect people, making them willing to believe on him. Which he doth by revealing him unto them, and in them. Thus was Paul (that choſen veſſel) as he is called, Acts 9.15.) brought unto Chriſt.foreign, i. e. foreign. Hieron Eraſmus, Grot. in loc. Videtur eo dicendi genere ſignificari dei gratiam coelitùs in animum ipſum illabi ut & Graeca etiam Scholia Annotarunt. Beza Gr. Annot. ad loc. When it pleaſed God to reveal his Son in me (ſaith he) Gal. 1.16. foreign, not only by me (as ſome have conſtrued it) or yet to me, but in me, that is, (as Beza, after the Greek Scholiaſts, explaines it) by an inward and effectual Revelation, not only to his Ear, but to his Heart. The like doth God to all his Elect people, having by his decree given them to Chriſt before time; he thus revealeth him to them, and in them in time, teaching and inſtructing them by his Word and Spirit. By his Word outwardly, by his Spirit inwardly. And ſo teaching them, he draweth them, ſweetly overpowering their wills, making them willing to come unto him. So our Saviour himſelf giveth the reaſon of it, v. 45. of this Chapter. It is written in the Prophets, And they ſhall all be taught of God (All Gods Elect) Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Gods Elect, whom he hath in his Eternal Decree given to his Son Chriſt, p. 30being thus effectually taught of him by his Word and Spirit, revealing Chriſt to them and in them, now they come unto him. This it is that maketh the Decree to bring forth, even Gods effectual operation, in calling thoſe whom he hath predeſtinated, as the forecited Text hath it, Rom. 8.30. Whom he predeſtinated, them alſo he called.] Called, not only outwardly by his Word, for ſo many are called who were never choſen (as our Saviour declareth it, Mat. 20.16.) but inwardly, cauſing them to believe on his Son. Thus doth God call all thoſe whom he hath predeſtinated, working faith in them. Which is his Gift. By grace ye are ſaved through faith, and that not of your ſelves, it is the gift of God, Eph. 2.8. It] as ſalvation it ſelf, ſo that faith whereby men are ſaved, it is the gift of God. Though it be in them, yet not of them. Both Habit and Act are from God. To you it is given not only to believe (ſaith Paul to his Philippians, intimating that this was given them) Phil. 1.29. This is his Gift, and his Work. This is the work of God, that ye believe on him whom he hath ſent (ſo our Saviour tells the Jewes, v. 29. of this 6th of John.) foreign, The work of God, not only required and commanded of him, but alſo wrought by him (as our New Annotator explaines it.) Which it is in all his Elect; this being not only a Conſequent, but a fruit, depending upon, and iſſuing from their Election. As many as were ordained to eternal life, believed, Acts 13.48. God ordaining to the End (ſalvation) he ordaineth alſo p. 31unto the meanes, which is faith in Jeſus Chriſt. And having ordained to it, he worketh it; ſo bringing them to Chriſt whom he hath given to him. And thus you ſee how the certainty of this Event, of all Gods Elect coming to Chriſt, depends upon God the Father, upon his Will and Work; his Will in appointing them, his Work in cauſing them to believe on him.

2. And (in the ſecond place) as God the Father hath a ſpecial Efficiency in this,2. In Jeſus Chriſt who executeth his Fathers Counſels ſo alſo hath God the Son, his Son Chriſt, who being of Counſel with his Father as God, as Mediator he ſeeth to execution of his Counſels; ſpecially of this his great Counſel, touching the ſalvation of his elect people, who being given unto Chriſt, they are known to him, 2 Tim. 2.19. The Lord (the Lord Chriſt) knoweth them that are his; viz. by Election. So was Paul, though then a Perſecutor, yet he was known to Chriſt to be a choſen veſſel. He is a choſen veſſel unto me (ſo he tells Ananias concerning him) Acts 9.15. And ſo are all others, though before their Converſion not known to others, nor yet to themſelves that they are given to Chriſt, yet they are known to him. And being known to him, he taketh care of them, and that firſt to bring them home unto himſelf, to bring them as ſubjects into his Kingdom, as ſheep into his fold. Other ſheep have I which are not of this fold, and them alſo muſt I bring, and they ſhall hear my voice, ſaith he, meaning his Elect among the Gentiles, whom he would in his time bring into p. 32his Kingdome of grace, cauſing them to believe on him. And ſo dealeth he by all thoſe who are given him by his Father. They being by nature all of them loſt ſheep, wandring in the by-paths of ſin, leading to deſtruction, not having ſo much as an animum revertendi, any diſpoſition, any inclination of returning, of coming unto Chriſt the ſhepherd of their ſouls, he ſeeketh them. The Son of man is come to ſeek and to ſave that which is loſt, Mat. 18.11. poor loſt ſinners. Such Jeſus Chriſt came to ſeek. And being in Heaven, he hath now an eye to them, ſuch among them as are given unto him. Whileſt they do not ſeek after him, yet he ſeeketh after them, drawing them to himſelf. This doth God the Father, (as you have heard.) And thus alſo doth Chriſt. When I am lift up (ſaith he) I will draw all men unto me, John 12.32. Chriſt being lift up, firſt upon the Croſſe, then upon the Throne, ſet at the right hand of his Father, he then ſaith he would draw all men to himſelf. What he had before done to the Jewes, he would now do to Jewes and Gentiles, drawing his Elect out of both, bringing them to believe on him. This he hath in all Ages done. But now under the Gospel he doth it more vigorouſly than ever, by ſetting up his Standard, holding forth himſelf in the preaching of the Goſpel, and withall ſending forth his Spirit, which accompanying the Word, maketh it effectual. Thus is Jeſus Chriſt as the Loadſtone to the Iron, by a ſecret vertue, the vertue of his Spirit attracting his Elect p. 33people; who being thus drawn by him, do now willingly come unto him. Draw me, and we will run after thee (ſaith the Church unto Chriſt, Cant, 1.4. promiſing a willingneſs in all her members to follow him upon his putting forth his effectual power in them.) And upon this ground alſo it may be concluded, that All thoſe who are given to Chriſt by his Father, they ſhall come unto him. All they.

And (ſecondly) Only they. 2. Only Gods Elect come unto Chriſt.So much is here implyed: This being here rendred as the Reaſon why theſe Capernaites did not come unto Chriſt, did not believe on him,) becauſe they were not given to him by his Father. Ye have ſeen me and beleive not, How ſo? why All that the Father giveth me ſhall come unto me]. All they, and only they. Of which number whileſt ye are not, I cannot wonder that ye do as you do, ſtand out againſt me, not coming into me, not believing on me. A thing which none but thoſe who are given to Chriſt by God his Father will or ſhall ever do.

Queſt. And why not?Man cannot come of himſelf.

Anſ. The ground hereof you have heard it already. This is Gods work, which man cannot do of himſelf. No not ſo much as will to come unto Chriſt. It is God that worketh in you both to will and to do (ſaith our Apoſtle to his Philippians.) Phil. 2.13. As the Act of faith, ſo much more the Habit, is Gods work his Gift. And this gift he beſtoweth only upon his Elect Thence is it called their faith; The faith of Gods Elect. Tit. 1.1. So called, not becauſe p. 34thereby men are made Gods Elect, Per quam homines fiunt Electi Dei. id eſt, Deo chariſſimi. Grot. in loc.dear unto him (as Grotius fouly perverts that Text) but becauſe it is peculiar unto Gods Elect, ſaving faith being wrought only in them, the Doctrine of faith, the Goſpel, being really imbraced only by them. As for others, being left to themſelves, they will not, they cannot come unto Chriſt, believe on him. No man cometh unto me Except the Father that ſent me draw him? Except he put forth that effectuall power of his, which he doth not for any but thoſe upon whom he hath ſet a peculiar love, his Elect ones. But I ſhall dwell no longer upon the Doctrinal part come we to make ſome Application of this Truth.

Applic. 1. Information.Which let it be directed (as the former) Firſt by way of Information: And ſo it may ſerve.

1. To confirm what was before declared touching thoſe Doctrines of Election and Redemption, that neither of them is Ʋniverſal. So much Calvin 2. The former Doctrines touching Election and Redemption confirmed. Calvin in Text.rightly inferrs from hence. Quum dicit venire quicquid datur, inde colligimus non omnes dari. Whereas Chriſt here ſaith, that All that are given to him ſhall come unto him. From hence we may conclude (ſaith he) that all are not given to him, Elected in him to be redeemed by him, in as much as all do not come to him; which were they ſo given to him, they ſhould certainly do. An Argument ſo convincing, as I know not what can be more.

Predeſtination not upon the foreſight of faith.2. In the ſecond place, take we notice from hence, that God doth not predeſtinate upon p. 35the foreſight of faith. So Arminians would have it, that God foreſeeing who they are that will come unto Chriſt, receive him, believe on him, he thereupon predeſtinateth them to obtain ſalvation by him. But this Text ſpeaks it otherwiſe, making their coming to Chriſt not the ground or cauſe of Gods Predeſtination, but the fruit and conſequent of it. All that the Father giveth me. (viz. by way of Predeſtination) ſhall come unto me, to believe on me. Thus are Gods Elect predeſtinated to believe, not becauſe they believe.

3. Again (in the third place) take we notice from hence,3. Faith not contingent. Per hoc autem quod dicit. Quod dat mihi pater, oſtendit quoniam non contingens res eſt credere in Chriſtum. Aquinas in Text. ex Chryſoſt. Hom. 44. Quibus verbis intelligit fidem non eſſe in arbitrio hominum, ut promiſcuè vel fortuitò hic & ille credant. Calvin ad Text. Hoc ipſo innuit, fidem non oriri ex viribus liberi arbitrii, ſed ex gratuitâ Electione Dei. Piſcat. Analyſ. in Text. that Faith is not left as a Contingent thing, left to the liberty of mens will, whether they will believe or no. But it is determined who they are that ſhall believe, viz. they, all they, and only they, who are given to Chriſt by his Father: All, and only Gods Elect, who being given to Chriſt before time, they ſhall certainly come to him in time, believe on him. All they, and only they.

But here before I go any further, let me cover the pit which ſome may think I have now opened▪ vindicating this Doctrine from ſome miſconſtructionsThis Doctrine cleared from miſconſtructions. which ſome poſſibly be ready to make of it. Of theſe I ſhall take notice of two or three.

p. 36Obj. 1. Is it ſo that All and Only they ſhall come unto Chriſt, whom God his Father hath given to him? Doth not this then excuſe thoſe who do not come unto him?No excuſe for unbelievers. May not they juſtly take up this for their plea, that they were never given to him?

Anſ. To this I find divers Anſwers returned (as by Chryſoſtome, (who moveth this doubt) ſo by ſome others,Vide Tolet Annot in Text. which I ſhall not trouble you with. In brief (for I do not intend to inlarge upon any of theſe Controverſies) let it ſuffice. This can be no juſt plea for thoſe who ſhall take it up and make uſe of it, in as much as what herein they do, they do it willingly. Their rejecting and refuſing of Chriſt being offered and tendered unto them, is in them a voluntary act, whereunto they are no wayes compelled, and ſo renders them without excuſe. Neither is Gods Decree of Reprobation, Reprobation not the cauſe of infidelity.his not giving them to Chriſt, properly the Cauſe of this Infidelity and Diſobedience in them. True it is, it is an Antecedent to it, but not properly the Cauſe of it. That inſtance, which I find made uſe of by ſome in this caſe, illuſtrates it well. The abſence of the Sun in the night-ſeaſon, is an Antecedent to, but not the proper Cauſe of the freezing of the water, which cometh from the coldneſs of the Air. Even ſo is it here. Gods Decree of Reprobation (as it is called) his not giving ſome men to Chriſt, it is Antecedent to their Infidelity, but not properly the Cauſe of it, which is their own Corruption. Their not coming unto Chriſt, to believe on p. 37him, is indeed a Conſequent of Gods Non-election, his not giving them unto him, but not properly the effect of it. So as this is no excuſe for them, who in refuſing of Chriſt offered to them, do it voluntarily, and willingly.

Obj. But (in the ſecond place) Is not this a dangerous Doctrine,No ground for ſecurity and careleſneſs. tending to make men careleſs and regardleſs of their ſpiritual eſtates? If it be ſo that all that are given to Chriſt ſhall certainly come to him, all that are within the compaſs of Gods Election ſhall be made partakers of ſuch an effectual vocation, why then ſhould any trouble themſelves about this? why may they not take their courſe, and live as they liſt? If they be in the number of thoſe that are given to Chriſt, If they do belong to Gods Election; they ſhall come to him, they ſhall be brought to him.

Anſ. A desperate Inference, A deſperate inference.ſpeaking terror and horror to all thoſe who ſhall dare to take it up, and make ſuch uſe of it. Of all ſignes and evidences of a man that is not given unto Chriſt, that is not within the compaſs of Gods Election, I do not know a more fearful one than this, when any one ſhall thus turn this grace of God into wantonneſſe. And therefore take heed how you give way to ſuch wretched reaſonings, how you give entertainment to any ſuch a thought. Taking notice that God doth not bring men to Chriſt againſt their wills. And they who are not willing to come unto him when he is offered and tendered to them, what know they whether ever p. 38they ſhall have a ſecond invitation? Juſt is it with God to withhold his grace from thoſe who thus reject it, and to harden their hearts, confirming them in their infidelity, who have firſt hardened their own hearts againſt the tenders of grace and mercy in Chriſt. This is that which our Evangeliſt St. John ſaith of the Jewes, John 12.37. Though Chriſt had done ſo many miracles before them, yet they believed not on him. And why not? how came they to be ſo ſtupid? The reaſon is rendered, v. 39, 40. Therefore they could not believe, becauſe Iſaias ſaid, He hath blinded their eyes, and hardened their hearts, &c. They had firſt wilfully ſhut their own eyes againſt the light of the Goſpel, maliciouſly withſtanding and rejecting of Chriſt. And thereupon God in his moſt juſt and righteous judgment giveth them over to a reprobate ſenſe, taking from them thoſe abilities which they had of believing unto ſalvation. O take heed that the like do not happen to any of you! which you may juſtly expect, ſhall you dare upon this, or any other pretence whatever, to reject and refuſe the gracious offers of Chriſt tendred to you.

No ground of Deſpair.Obj. 3. But (in the third place) may not this Doctrine miniſter matter of deſpair to ſome drooping ſpirits, who may thus reaſon againſt themſelves. If only they ſhall come unto Chriſt who are given to him by God the Father, then with what confidence can they come to him, not knowing whether they be of that number, which they fear they are not; and if ſo, then all their attempts and endeavours p. 39this way will be to no purpoſe. Hereupon they fear that they ſhall never come to him, to receive any benefit by him and from him.

Anſ. For Anſwer to this,A wrong way of reaſoning to begin with Gods decrees. know we that this is a wrong way of reaſoning, to begin with Gods decrees, which being ſecret to us, and hidden from us, until God ſhall be pleaſed to make them known in and by the execution of them, may perplex and trouble, but no wayes profit or advantage any by their immediate enquiries into them. And therefore let none attempt to unlock that Cabinet, to look into that Ark. Gods revealed Will mans Rule.Secret things belong unto the Lord, but revealed things to us and to our children, Deut. 29.29. Now what Gods revealed will is, that all either do, or may know, viz. that they ſhould come unto his Son Chriſt, that they ſhould believe on him. This is the Commandement, that we ſhould believe on the name of his Son Jeſus Chriſt, 1 John 3.23. And to this command we have a gracious promiſe here annexed. They who ſo come unto Chriſt ſhall not be rejected. [He that cometh unto me I will in no wiſe caſt out.] Now then, wherefore ſhould any perplex and trouble their ſpirits in ſearching after that which they ſhall never in any other way find whether they be given to Chriſt.Temeritatis eſt velle perveſtigare divini conſilii arcanum. Hoc faciendum eſt quod praecipit Deus. Praecipit autem credi in Chriſtum. Ferus Annot. in Text. Why do they not rather in obedience to that great Goſpel-command, and in confidence of ſo gracious a promiſe, put their ſoules upon this way, apply themſelves to the doing of what is ſo required of them? viz. To come unto Jeſus Chriſt.

p. 40Which let me now preſs upon all and every of you by way of Exhortation, Ʋſe 2. Exhortation to all to come unto Chriſt.that you would come unto Jeſus Chriſt. This is that which he himſelf inviteth all to do, Mat. 11.28. Come unto me all ye that labour and are heavy laden, And again, John 7.37. In the laſt day, that great day of the Feaſt, Jeſus ſtood and cried, ſaying, If any man thirſt, let him come unto me. And let all hearken to this Invitation, cloſing with it.

Many Arguments and MotivesMotives to it. might I make uſe of to preſs this Motion, to ſet on this Exhortation. In no other way is life to be expected. Ye will not come unto me that ye might have life (ſaith our Saviour to the Iews) John 5.40. They went to Moſes, ſeeking ſalvation by the works of the Law, but alas, it was not there to be found. I am the way, the truth, and the life, John 14.6 Chriſt is the only true way which leadeth unto eternal life. This is life eternal, to know thee the only true God, and Ieſus Chriſt whom thou haſt ſent, Joh. 17.3. To know God in Chriſt, this is the ſaving knowledge. Cominh unto Chriſt, you ſhall find a fulneſſe in him, ſo as you ſhall not need to ſeek any thing out of him. He that cometh unto me ſhall never hunger (ſaith the verſe next but one before the Text) v. 35. he ſhall find a full ſatisfaction in me. Here, and only here is true reſt and peace to be found. Come unto me ye that labour, &c. and ye ſhall find reſt to your ſouls. Here is that wine and milk to be had, which the Prophet Iſai ſpeaketh of, Iſa. 55.1. whatever is requiſite for the refreſhing p. 41and nouriſhing of the Soul.

But I ſhall confine my ſelf to that one Argument which I have here put into my hand.Coming to Chriſt, an aſſurance of being given to him. Hereby ſhall you come to know that you are given to Chriſt by God his Father. This is the one and only way whereby you may come to be aſſured of Gods gracious purpoſe towards you,Adhaerens Chriſto certus es de praedeſtinatione tuâ. Ferus Annot in Text. that your names are written in the book of life, that you are in the number of Gods Elect. A thing which it ſtandeth all Chriſtians in hand to make ſure unto themſelves. Give diligence to make your Calling and Election ſure. (So St. Peter preſſeth it upon thoſe to whom he writeth) 2 Pet. 1.10. And who is there among you but would be glad to have this aſſurance? Now in what way may this be obtained? Why, in vain it is to think of aſcending up into Heaven, there to ſearch the Rolls and Records of Eternity. Only then put your ſelves upon this way of coming unto Ieſus Chriſt. Hereby may a Chriſtian come to be undoubtedly aſſured hereof. So much we may learn from the Text. All that the Father giveth me ſhall come unto me. So then, invert the words. All that do come unto Chriſt, are given to him by his Father. Thus may Chriſtians ſafely paſs a Notiore ad ignotum, from that which is known to what is otherwiſe unknown, reaſoning from their Vocation to their Election, from their coming to Chriſt to their being given to him.

As for their coming unto Chriſt, Coming to Chriſt, a thing which may be known.that is a thing which they may certainly know. The heart cannot be a ſtranger to its own Affections, p. 42eſpecially if they be intenſe. Quid enim cordi noſtro perſpectius eſſe poterit, quam quod non niſi corde; eo que 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.

p. 43Only 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.John 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.] foreign (or foreign) foreign.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. foreign, Act. 7.58. And our Saviour out of the Synagogue, John 9.34, 35. They caſt him out (ſaith the Text) foreign, viz. out of the Synagogue p. 44(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 p. 45fire, 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.

Queſt. But yet the Queſtion runs on. How not caſt them out here?

p. 46Anſ. To this Grotius returnes an Anſwer,Grotius's Sup. poſition rejected as unſound. that they being thus come unto Chriſt, he will not for his part caſt them cut of his Kingdom of grace, being entred as Schollars into his School (from whence he conceives this Expreſſion to be borrowed) he will not expell them. Thus (ſaith he) do froward School-maſters ſometimes deal by their Schollars, Non faciam ut moroſi Magiſtri, non expellam eum, nempè ſi perpetuò voluerit meus eſſe, per me non ſtabit quo minus fit. Grot. Annot. in Text.expell them without any juſt deſert. But ſo will not Chriſt deal by his Schollars, thoſe that come to him, being once his, they ſhall ever be ſo for all him, continuing and abiding with him if they will. But this ſavouring rankly of the Arminians, founding mans perſeverance in Grace upon the liberty of his own will, I reject it as unſound.

The true ſenſe of the phraſe here.More ſolidly (to hold you no longer in ſuſpenſe) by Caſting out here underſtand we rather a Rejection than an Ejection, a Repelling than an Expelling. Neminem ad me venientem repellam, omnes admittam, omnes amplectar. Rupertus ad loc. & Maldon, &c. Non repudiabo, ſed benevolè excipiam, & in aeternum ſervabo. Piſcator Schol. in loc. Two things comprehended under it.[Him that cometh unto me I will in no wiſe caſt out.] Non repudiabo, non repellam, I will not refuſe and reject him, but will receive and embrace him, bidding and making him welcome. So may we moſt fitly look upon the phraſe here, as having a foreign, a foreign in it, intending more than it ſpeaks, importing a gracious reception, with a loving and laſting entertainment. Thus will the Lord Jeſus Chriſt receive all thoſe that come unto him by faith, he will own them, and entertain them as his, and that for ever. Two things conceived to be comprehended under this Expreſſion.

p. 471. He will receive them, entertain them. [Him that cometh unto me I will not caſt out.] 1. Chriſt will receive thoſe that come to him. Quemadmodum ſi publicus dicat Hoſpes, neminem qui ad hoſpitium venerit, ejiciam. Mald. ad loc.] Even as a publick Hoſt (ſaith Maldonate) ſhould ſay the like terms, If any man come to me, I will not caſt him out, his meaning would be apprehended to be, not I will not caſt him out of my houſe having once received him in, (whereof no man would make any doubt) but that he will not refuſe any ſuch gueſts, but would readily receive them into his houſe, bidding them welcome, giving entertainment to them, making proviſions for them. And in ſuch a ſenſe undeſtand we our Saviour here, where he maketh the like Proclamation, [Him that cometh to me I will in no wiſe caſt out.] That is, I will not refuſe nor reject him, but will readily receive him into my houſe, my Church, where I will receive and make him welcome, giving entertainment to him, providing for him whatever ſhall be requiſite in order to his ſalvation, applying to him the merit of my death, making him a ſharer in the benefit of my Interceſſion, communicating unto him Grace here, and Glory hereafter. Such a Reception it is that Chriſt here promiſeth to all thoſe that come unto him, that believe on him. And this will he certainly perform to them. Whoever they are that come unto him, they ſhall not be rejected of him.

So was it with thoſe who came to him in the dayes of his fleſh for the cure of their bodily infirmities, we do not read that he refuſed, that he rejected any of them, or that he ſent p. 48them away without what they came for. Great multitudes followed him, and he healed them all (ſaith the Text, Mat. 12.15.) True indeed, for that woman of Canaan, who came to him in the behalf of her daughter (of which you have the ſtory, Math. 15.) at the firſt he ſeemed to give her a repulſe, but it was only for the trial and exerciſe of her faith and patience, wherein ſhe perſevering, he grants her requeſt; Be it unto thee even as thou wilt (ſaith he) v. 28. And the like may they expect who come unto him upon a ſpiritual account, for the cure of their ſoul-maladies, for the taking away the guilt and power of ſin, and for the obtaining of eternal ſalvation by him, he will not reject them. However he may for a time, for the like exerciſe of their faith, hold them off, yet he will not caſt them out; he will receive them, he will embrace them.

Even as he dealt by thoſe Infants And the Infants brought to them.that were brought to him in the arms of others, preſented to him for his bleſſing, He took them up in his arms (ſaith the Text) and layed his hands upon them and bleſſed them, Mark 10.16. Not repelling them, as his Diſciples did; they looking upon it as a matter of trouble, and a thing beneath their Maſter, not ſuitable to his excellency and greatneſs to meddle with young children, they rebuked thoſe that brought them; But (ſaith the Text) when Jeſus ſaw it, he was much displeaſed, and ſaid unto them, Suffer little children to come unto me and forbid them not, v. 13, 14. thereby declaring his readineſs to receive all thoſe whoever they are that ſhall p. 49come unto him to ſeek and receive any ſpiritual benefit from him. Whoever they are that deſire communion with him, he will have communion with them. This is that which he tells the Laodicean Angel, Rev. 3.20. Behold I ſtand at the door, and knock, If any man hear my voice, and open the door, I will come in to him, and ſup with him, and he with me. Whoever they are that hear Chriſt knocking at the door of their hearts and conſciences, by his Word, and the motions of his Spirit, if they ſhall open unto him, receiving and entertaining him by faith, he will unite himſelf to them, vouchſafing to them a ſweet communion with himſelf. Him that thus cometh unto him, to have communion with him, he will not caſt out.

Obj. But what ſay we then to the gueſt in the Parable? He came to the Mariage-feaſt, The Caſe of the Gueſt in the Parable caſt out from the Mariage-Supper, reſolved.came to have communion with Chriſt, yet we find him caſt out. Bind him hand and foot, and take him away, and caſt him into outer darkneſs; that is the doom which the King there paſſeth upon him when he came to ſee the gueſt, Mat. 22.13.

Anſ. To this an Anſwer is ſoon returned by conſulting the verſe there next following, which giveth us an account of the ground of this his ejection. For many are called, but few are choſen, v. 14. Many called outwardly to an outward viſible communion with Chriſt, who are not truly given to him are not in the number of Gods Elect. And in this number was this gueſt, who here crowded in for companies ſake, a hypocrite joyning himſelf to the p. 50viſible 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 …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 p. 51were 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.

p. 522. 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) p. 53Luke 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, Ʋſe 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 p. 54there but would have recourſe to them as occaſion were offered? Now this aſſurance have all poor ſinners from Jeſus Chriſt, that coming to him they ſhall have a gracious reception from him, he will bid them welcome, Him that cometh unto me I will in no wiſe caſt out.

In no wiſe] So our laſt Tranſlation doth well expreſs the Emphaſis in the Original. foreign, two Negatives, which in the Greek do vehementiùs negare, import a more earneſt and vehement Negation. Nequaquam ejecerim, I will at no hand, in no caſe, in no wiſe, caſt him out. Which let it ſerve to confirm and eſtabliſh the hearts of poor ſinnners in the aſſurance of a gracious acceptation from Jeſus Chriſt upon their coming unto him.

Obj. Objections anſwered.I but (may ſome ſay) I am unworthy of any ſuch acceptance, a poor, vile, miſerable,Obj. 1. Mans own unworthineſs. worthleſs creature, having nothing to commend me to the world, much leſs unto Chriſt. Outwardly mean, nay and inwardly vile; a poor ſinful creature, who ſee nothing in my ſelf but what may juſtly render me odious and abominable in the ſight of God and Jeſus Chriſt. How then can I hope that I ſhould find ſuch a welcom from him upon my coming to him?

Anſ. Well, be it ſo as is alledged, yet be not diſcouraged; for which again mark the Text. Him that cometh unto me] foreign, Him] the word is indefinite, yea univerſal, comprehending all, excepting none. Be p. 55he what he will, of what nation, ſex, quality, or condition ſoever; Jew or Gentile, male or female, bond or free, rich or poor, though a dog, ſcarce worthy to gather the crums under the table, though not worthy of the leaſt common mercies, much more unworthy to have union and communion with Jeſus Chriſt, yet coming to him they ſhall be welcome to him. Herein doth he differ from the Common Hoſt which before I ſpake of, who, however he keepeth open doores for all comers, yet unleſs they that come bring money with them to pay for what they call for, they ſhall not be welcome to him. It is otherwiſe with the Lord Jeſus, who not expecting to be any gainer by thoſe that come to him, will make all that come welcome, though they bring nothing with them to make them ſo. For this, that known Proclamation is expreſs, Iſa. 55.1. Ho, every one that thirſteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come buy wine and milk without money, and without price. Thus doth Jeſus Chriſt invite all poor ſinners to come unto him, to have a free communion with him. What though they have neither money nor monies worth? nothing to purchaſe their welcome, to make them worthy, yet let them come unto him. Which doing, let them reſt aſſured they ſhall not be caſt out.

The truth whereof many great ſinners have found upon their own experience.Experiences of great ſinners coming to Chriſt. So did that Woman of whom we read in the Goſpel, p. 56Luke 7.37. (whether Mary Magdalen (as it is commonly taken) or rather ſome other (as is moſt probable) is uncertain.) Behold a woman in the City, which was a ſinner (ſaith the Text) v. 37. that is, a great, a notorious ſinner, a known ſtrumpet, a harlot, whom every one could point at; as the Phariſee, who had then invited Jeſus to his houſe did, wondering that Chriſt ſhould not know what manner of woman ſhe was, This man, if he were a Prophet (ſaith he) would have known who, and what manner of woman this is that toucheth him, for ſhe is a ſinner, v. 39. A notorious ſinner, a lewd woman; yet coming unto Chriſt, and expreſſing her good affection unto him, how welcome was ſhe to him? receiving from him what ſhe came for, the forgiveneſs of her many and great ſins; Her ſins which are many, are forgiven (ſo our Saviour there tells Peter) v. 47.

Obj. 2 Obj. I but (may ſome ſay) there was a Reaſon why Chriſt ſhould bid her welcome;Having nothing to bring to Chriſt. ſhe was one that loved him much (as it there followeth) expreſſing her affection to him by the Preſent which ſhe brought him, A Box of precious ointment, which ſhe beſtowed upon him (as the verſe there foregoing informs us.) But as for me, I have no ſuch preſent to bring unto him, no Box of Oyntment for him.

Anſ. But haſt thou teares for him as ſhe had? truly penitent teares? Haſt thou a broken and contrite heart to preſent unto him? p. 57a heart broken with true godly ſorrow for ſin? If ſo, ſtand not upon any other preſent. Thou deſireſt not ſacrifice, elſe would I give it; thou delighteſt not in burnt-offering, The ſacrifices of God are a broken spirit, a broken and contrite heart O God thou wilt not despiſe (ſaith the man after Gods own heart) Pſal. 51.16, 17. And haſt thou ſuch a heart in thy boſom? though thou have nothing in thy hand, yet come unto Jeſus Chriſt.

Obj. But I have done much againſt him. Obj. 3

Anſ. And had not Paul done ſo?Having done much againſt him. whom Chriſt himſelf from Heaven chargeth with perſecuting of him; Saul, Saul, why perſecuteſt thou me? Acts 9. And ſo much he confeſſeth againſt himſelf. I was a Blasphemer, a Perſecutor, &c. Whereupon he concludes himſelf to be the chief of ſinners, 1 Tim. 1.13, 15. yet coming unto Chriſt he obtained mercy from him; which was done (as he there ſaith) that he might be a pattern for them who ſhould after believe on him.

Obj. I, but I have rejected Chriſt, being Obj. 4 offered and tendered unto me again and again, ſtopped my ear againſt his Word,Rejecting of him being offered. and quenched the motions of his Spirit, refuſing him when he came to me. And may not I look for a juſt retaliation, that he ſhould reject me when I come to him?

Anſ. Yet ſtill conſult the Text. Him that cometh unto me] Be he what he will, though a rebellious and obſtinate ſinner.

Obj. I, but I am an Apoſtate, who have caſt p. 58Obj. 5 out Jeſus Chriſt after that I had received him,Apoſtatizing from him. and given entertainment to him, having returned to my former ſinful wayes and courſes which I had ſometimes abandoned. Now doth not the Apoſtle exclude all ſuch from any hopes of benefit by him? What elſe means that known Text, Heb. 6.4. where ſpeaking of ſuch, he ſaith, It is impoſſible they ſhould be renewed again unto repentance, ſeeing they have crucified to themſelves the Son of God afreſh, &c.

Anſ. For this know, that it is ſpoken of a wilful and univerſal Apoſtacie, a malicious and deſpiteful contemning and oppoſing of Chriſt and his Goſpel, by thoſe who were once convinced of the truth thereof, which is properly the ſin againſt the Holy Ghoſt. Now as for ſuch, who thus crucifie Chriſt a freſh, and put him to open ſhame, doing that in Affection and Converſation, which the Jews did in Action, Treading under foot the Son of God, counting the blood of the Covenant, wherewith they were ſanctified, an unholy thing, and doing deſpite to the Spirit of Grace (as the ſame Apoſtle further deſcribeth the ſame ſin, Cap. 10. v. 29) As for ſuch (I ſay) juſt it is with God to give them up to an impenitent heart, to a reprobate ſenſe, ſo as that they ſhould never ſeriouſly think of coming to Chriſt any more. But as for this, it is hoped it is not your caſe.

Obj. 6 Obj. Yea, but I do not know but it may be, and I fear it is.

p. 59Anſ. But why do we fear ſo?The ſin againſt the holy Ghoſt by ſome unjuſtly charged upon themſelves. Be not wicked overmuch (ſaith the Preacher, Eccl. 7.17. viz. in thine own apprehenſion (as the Text may be expounded) which ſome are, whileſt they make their condition worſe than really it is. So do not you. But for the cure of all theſe feares, put your ſoules upon this way of coming unto Chriſt. Which if God ſhall incline your heart to do, now take this as an evidence that you are not under the guilt of that unpardonable ſin, but reſt aſſured that upon your coming to him you ſhall find mercy from him. Him that cometh unto me (though a Backſlider, an Apoſtate, (the worſt of Chriſtians, or of men) I will in no wiſe caſt out. The reaſon why deſperate Apoſtates receive no benefit by Chriſt, is not becauſe he will not receive them, but becauſe they will not come unto him. Only come unto him, and fear not.

Queſt. But how ſhall I ſo come unto him,Queſt. How to come unto Chriſt ſo as to be received of him. as that I may be aſſured that I ſhall not be caſt out, not rejected by him?

Anſ. Anſ.A uſeful Queſtion, which I wiſh were in the heart of every of you ſeriouſly to propound to your ſelves. For Anſwer whereunto, in brief take theſe few and plain Directions.

1. That you may come unto Chriſt, Dir. 1. Hear of him.you muſt firſt hear of him. Encline your ear, and come unto me (ſaith the Lord) Iſa. 55.3. And this muſt they do who would come unto Chriſt, they muſt encline their ear, they muſt p. 60be acquainted with the Doctrine of the Goſpel concerning him. Every man therefore that hath heard, and learned of the Father, cometh unto me (ſaith our Saviour) v. 45. of this Chapter. In this way it is that God the Father bringeth men to his Son Chriſt, by teaching and inſtructing them in the Doctrine of the Goſpel. With out which there is no coming unto him, no believing on him. How ſhall they believe on him of whom they have not heard? Rom. 10.14. A neceſſary preparation for the ſoule in coming to Chriſt; it muſt firſt have the eye opened, the underſtanding enlightned with the knowledge of him, to know who, and what he was, and is, what he hath done, and what he hath ſuffered, and to what end, and what benefit they may expect from him, and in what way they ſhall come unto him. Thus it is, God doth not bring men blindfold to Chriſt, but he firſt openeth their eyes, and taketh the vail off from their hearts, making a diſcovery of him to them. As for ignorant ſoules, who know nothing of Chriſt, they are not in a capacitie of comming to him.

Dir. 2. Be convinced of the need of him.2. Thus hearing of Chriſt then (in the next place) be convinced of the need you have of him; which till a man be, he will never come unto him. This it was that brought thoſe impotent and diſeaſed perſons unto him in the dayes of his fleſh, even the ſenſe of their own bodily infirmities. And this it is which putteth the ſoul upon coming to him, even p. 61the ſenſe of its own ſinfulneſs and miſery. Which labour you to be throughly convinced of, that you may ſee and feel your loſt undone condition without him; that you may be truly and throughly ſenſible of the burden of ſin. Such, and only ſuch they are that Chriſt inviteth to come unto him. Come unto me all ye that labour, and are heavy laden, Mat. 11.28. viz. under the burden of ſin, groaning under it, earneſtly deſiring to be freed from it, both from the guilt and power of it.

3. Being thus in meaſure fitted and prepared for Chriſt, now hearken to his Invitation and Command, Dir. 3. Hearken to his invitation and command.calling you to him, requiring you to come to him. This it was that made Peter ſo adventurous to come unto his Maſter upon the water; Lord (ſaith he) Bid me come unto thee upon the water, Mat. 14.28. Now, this word every poor ſinner which is in meaſure prepared, hath; he hath a command from Chriſt to come unto him. Come unto me (ſaith he) which is to be looked upon not only as an Invitation, but an Injunction.

4. And hearing this Word, now forthwith apply your ſelves to yeild a ready obedience to it.Dir. 4. Yeild a ready obedience to it. So did Peter; No ſooner did he hear that word from his Maſters mouth, Come, but preſently leaving the ſhip wherein he was, he caſts himſelf into the Sea. And the like do you. Hearing this word of command from this your bleſſed Saviour, requiring you p. 62to come unto him, now ſtand not to reaſon with fleſh and blood, but renouncing all other confidences, betake your ſelves unto him, reſolving to break through all difficulties, come what will come, to make towards him. Among other renounce your own righteouſneſſe. Mans own righteouſneſs to be renounced.Like as the Story tells us of blind Bartimaeus, when ſitting by the high-way-ſide, and crying after Jeſus then paſſing by, he heard him call him to come unto him, he preſently caſting away his garments (ſaith the Text) roſe and came to him, Mark 10.50. Even thus do you, hearing Chriſt calling you to come unto him (which he doth in his Word) now ariſe and caſt away your garments, even all impediments, as the garments of ſinful luſts, the rotten rags of the old Adam, ſo the garment of your own righteouſneſſe. This it was that Paul caſt overboard, made loſs of his own righteouſneſſe, that he might come unto Chriſt, that he might win him, Phil. 3 8, 9. The like do you, that you may be cloathed with that white garment, the righteouſneſs of Chriſt, come naked unto him. That you may be filled by him, come empty to him, That you may be enriched by him come poor to him, bring no money with you' Remember that Proclamation forenamed; Come, buy wine and milk without money.] They who come unto Chriſt bringing money in their hands, I mean any thing of their own, whereby they may think to purchaſe an intereſt in him and his benefits let them expect p. 63no better welcome than what Simon Magus found from Simon Peter, when he came to him proffering him money to buy the Holy Ghoſt with, Thy money periſh with thee (ſaith he) Acts 8.20. Would you be welcome to Chriſt, ſo come to him, as to be received of him; come empty to him, emptied of your own righteouſneſs, renouncing all confidence in whatever of your ſelves you have done or can do.

5. And thus making towards him then (in the laſt place) Caſt your ſelves upon him, give up your ſelves unto him, receiving him in that double relation of a Saviour and a Lord. Dir. 5. Take Chriſt as Saviour and Lord.Thus doth God his Father hold him forth to all that will come to him. And thus do you receive him, not only as a Saviour, believing, reſting upon the all-ſufficiency of his merit for the pardon of your ſins, and eternal ſalvation, but alſo as a Lord, ſubmitting to him, giving up your ſelves, as to be ſaved, ſo to be governed by him. And ſo coming unto him, now be you aſſured of a welcome, a free and gracious reception.

Only ſee (what I touched upon by way of Caveat before) that this your coming be Real, Caveat. Make ſure our coming to Chriſt be real.not Formal. Remembring that forenamed Gueſt in the Parable, who coming to the Marriage-Supper without a wedding garment, was caſt out with diſgrace. And ſo ſhall all Hypocrites be ſooner or later. However for a time they may paſs for members of the Church, mingling themſelves among the people p. 64of God, enjoying the ſame priviledges, having Communion in the ſame Ordinances with them, yet he who ſeeth and knoweth them, will in his time diſcover them, and diſcovering, eject them, to their everlaſting ſhame and confuſion. Take heed that none of you be found in this number. If you come unto Chriſt, let it be in a cordialway, in ſincerity and truth. And ſo coming, now take up the Comfort which our bleſſed Saviour here lets fall.

Ʋſe 2. Comfort, comers to Chriſt ſhall be received by him.You ſhall not be caſt out, not by him. He will not reject, but receive and embrace you, owning you for his, taking you into his protection and care, ſo as you ſhall not miſcarry. Committing your ſoules unto him, they ſhall be in ſafe cuſtody; and he will give entertainment to you, providing for you whatever ſhall be requiſite in order to your everlaſting happineſs.

Chriſt receiving, it matters not who rejects.And will Chriſt thus receive you, What matters it then who they are that reject you? will he take you in, what matters it then who they are that caſt you out? This (it may be) doth the World. This is that which the Apoſtle complaineth of. We (ſaith he, ſpeaking of himſelf and other the Apoſtles of Jeſus Chriſt) are made the filth of the world, and are the off-ſcouring of all things, 1 Cor. 4.13. And ſuch oft-times is the portion of Gods Saints here. They are the worlds Off all, the worlds Outcaſts (as the Pſalmiſt and the Prophet Iſai, ſpeaking of the diſperſed Jewes, p. 65calleth them the Outcaſts of Iſrael, Pſal. 147.2. Iſa. 56.8.) Yet let not not this diſcourage, as long as they are not ſo to Chriſt. He hath received them, and having received them, he will not caſt them out.

And will not he caſt them out? why then they may be ſure his Father The Father will not reject whom the Son receiveth.will not. He having Committed all Judgment to the Son (as we have it, John 5.22.) he will not reverſe what he doth. Thoſe whom his Son acquits, he will not condemn. Thoſe whom his Son receiveth and giveth entertainment to, he will not caſt out. Being welcome to the Son, they ſhall for his ſake be welcome to the Father. And what matters it then what they are to others? though others caſt them out, out of Church? So did the Jewes by all thoſe that made a profeſſion of the name of Chriſt, they caſt them out of their Synagogues, John 9.22. Excommunicated them.Cauſeleſs Excommunications not to be regarded. Contrà iſtam utrorum que tàm Anabaptiſtarum, quàm Papiſtarum temeritatem communiendae ſunt praeſenti Chriſti oraculo eorum-conſcientiae, qui vel ab illis vel ab iſtis excommunicantur. Muſcul. Com. in Text. And the like doth that man of ſin, that Antichriſt of Rome by all the true Profeſſors of the Goſpel, he by his thundering Excommunications caſteth them out of the Church. And the like do other Sects (as the Anabaptiſts, whom Muſculus here inſtanceth in) thoſe that are not of their way, that will not joyn with them, they pronounce them to be none of Chriſts ſheep, none of his ſubjects, no true members of the Church. But let not Chriſtians be ſcared with theſe bruta fulmina, theſe mock-thunderbolts. So long as Chriſt himſelf owneth them, let not them regard whoever they are that caſt p. 66them out. Coming to Chriſt, and believing on him, they have communion with him in his Kingdome of Grace here, and ſhall have communion with him in his Kingdom of Glory hereafter. This by way of comfort to all who do come to Chriſt.

Ʋſe 3. Terror to wicked men, they ſhall be caſt out.On the other hand (in the third place) here is a word of terror to all thoſe who will not come to him. All wicked and ungodly perſons, ſuch as have Chriſt offered and tendered to them, and they are invited to come unto him, yet they refuſe and reject him. With thoſe Gueſts in the Goſpel, they have ſomething or other to take them off from him, ſo as they do not regard to ſeek out after Ʋ nion and Communion with him. For all ſuch, let them make account of a juſt retaliation, to be rejected by him. So much is here inſinuated in the the Text. Him that cometh to me I will in no wiſe caſt out. Intimating, that thoſe who do not come unto him, he will caſt them out. Not coming to him here, he will caſt them out hereafter. At that laſt and great day, when they, and all others, ſhall be brought before him, then ſhall he paſs the ſentence of a final Rejection and Ejection upon them. Not owning them. This is that our Saviour giveth the Jewes to take notice of (as by the aforeſaid Parable of the fooliſh virgins, Mat. 25. ſo again) Luke 13.25. Where he ſheweth them how vain a thing it would be for them another day to plead thoſe priviledges which then they ſtood ſo much upon. p. 67When once the Maſter of the houſe is riſen up (ſaith he) &c. Then ſhall ye begin to ſay, We have eaten and drunk in thy preſence, and thou haſt taught in our ſtreets (ſo, as it were taking acquaintance of him. But mark what followeth.) But he ſhal ſay, I tell you I know you not whence you are, depart from me all ye workers of iniquitie. Though they ſhould then court him, yet he tells them he would take no acquaintance of them. And the like let all wicked and ungodly men, whether openly or ſecretly ſuch, not only profane perſons, but hypocrites, expect and look for. When the door of grace and mercy is ſhut (as after this life it ſhall be to them) then may they knock, but in vain; whatever they can plead for themſeves will be to no purpoſe. All the outward priviledges which here they have enjoyed, will be no advantages to them. That they have lived under Ordinances, wherein they have had an outward viſible Communion with Chriſt, not only hearing his Word, but partaking of his Sacrament, there eating and drinking in his preſence, this will make nothing for them, but much againſt them. This is that which they muſt then make account to hear from the mouth of Jeſus Chriſt, I tell you I know you not, depart from me ye workers of iniquity. Thus ſhall he then caſt them out, who would not here receive him in. They that would not here receive him into their hearts, that he might rule there, he will not then receive them into his houſe, his Kingdom, there to dwell and p. 68reign with himſelf, but he ſhall then caſt them out into that outer darkneſs, where ſhall be weeping and wailing and gnaſhing of teeth. And in ſo doing who ſhall charge him of injuſtice, or yet rigour? That wicked men are excluded and caſt out (as at that day they ſhall be) they can charge it upon none but themſelves. Not upon Chriſt. It was not he that firſt rejected them, he offered himſelf to them, and was ready to receive them upon their coming to him. That they are caſt out they may thank themſelves. Such was their ſtubbornneſs, they would not come when they might; and therefore their excluſion is juſt. Thy deſtruction is of thy ſelf (ſaith the Lord to Iſrael, Hoſ. 13.9. And ſo is this their excluſion. Becauſe thou haſt rejected the Word of the Lord, therefore he hath alſo rejected thee. (ſaith Samuel to Saul) 1 Sam. 15.23. And ſo may it be ſaid unto them. Becauſe you rejected the Lord Chriſt here, would not hearken to him, would not receive him; therefore he hath alſo rejected you. Here is terror.

Ʋſe 4. Chriſt a pattern for the Chriſtians imitation.In the fourth and laſt place, having heard what is the mind of Jeſus Chriſt here, let me now propound him as a pattern for imitation to all thoſe who own him, and deſire to be owned by him, let them be like minded with him. Let the ſame mind be in you, which was alſo in Chriſt Jeſus (ſaith the Apoſtle to his Philippians) Phil. 2.5. And ſo ſay I to you, all of you, and whoever they are that profeſs the p. 69name of Jeſus Chriſt, Be you like-minded with him. And that, as in other reſpects,1. In receiving thoſe that are given to him. ſo 1. in this, of receiving and embracing thoſe who are given to him, and come to him, even all true believers, ſuch as profeſſing the faith of Chriſt, walk anſwerably to that profeſſion. Seeing Chriſt is pleaſed to own them, to receive and embrace them, ſo do you. Do not you caſt out any of thoſe whom he ſaith he will not caſt out, but receive them into your hearts, and, as occaſion is, into your houſes, making much of them, delighting in them. So did David; My goodneſſe (ſaith he) extendeth not unto thee, O Lord, but unto the Saints that are in the earth, the excellent, in whom is all my delight, Pſal. 16.3. And ſo let it be with us. However we converſe occaſionally with others, the men of this world which cannot be avoided ſo long as we are in the world, as the Apoſtle yeilds it, 1 Cor. 5.10.) yet let our delight be in the Saints. And let our goods alſo (according to our abilities and their neceſſities) extend unto them. They being near to Chriſt, let them be dear to us. Let us in no wiſe caſt them out; but let them have a room in our hearts; which let it be as an open houſe to receive all thoſe who have aliquid Chriſti, any thing of Chriſt in them. Seeing Chriſt hath received them, ſo do we.

It matters not what otherwiſe they be,Though outwardly mean. though deſpicable as to the world, in regard of the meanneſs of their outward condition, or inward abilities, yet let them not be ſo to p. 70us. Such they are whom God oft-times maketh choiſe of to give to his Son Chriſt. Hath not God choſen the poor of this world (ſaith St. James) Jam. 2.5. God hath choſen the weak things of the world (ſaith St. Paul) 1 Cor. 1.27. Homines de plebe, perſons weak as in eſtate, ſo in parts. And ſuch they are whom ofttimes we may ſee forwardeſt in coming to Chriſt. Such they were who moſt an end followed him in the dayes of his fleſh, to whom he Preached. Go and ſhew John (ſaith he to thoſe Diſciples of his) the poor have the Goſpel Preached unto them, Mat. 11.5. Perſons of inferiour rank and quality, the vulgar, common ſort of people. Them, the Teachers of thoſe times, Phariſees and Lawyers, contemned and vilified, calling them Populum terrae, the people of the earth, having a Proverb in uſe among them (a proud and a fooliſh one,Proverbium ſtultum & ſuperbum, Grot. Annot in Mat. 11.5.Matt 11:5 as Grotius writing upon that Text juſtly cenſures it) Spiritum non requieſcere niſi ſuper divitem, The ſpirit reſteth only upon the rich mans head; ſo as they diſdained to teach and inſtruct them. But ſo did not our bleſſed Saviour. He moſt commonly made choice of them for his Auditors, finding his Miniſtery moſt powerful and effectual among them. And ſo did his ſervant the Apoſtle St. Paul after him, who tells his Corinthians, Not many wiſe men after the fleſh men carnally and worldly wiſe) not many mighty, not many noble are called. And if ſo, take we heed how we deſpiſe any of them upon the account of the meanneſs of their outward p. 71condition, or inward abilities. If they be dear to Chriſt (which they are, if they be ſuch as are come to him, believe on him) let them be ſo alſo to us.

Yea, though infirm and weak in grace. Though weak in Grace.Though bruiſed reeds and ſmoaking flax, yet do not break, do not quench them. This will not Chriſt do, let not any other dare to do it. Who hath despiſed the day of ſmall things? (ſaith the Prophet Zacharie, ſpeaking concerning the building of the material Temple) Zach. 4.10. This did not God, who favoured and intended to bleſs and proſper thoſe weak beginnings: And therefore let not any others do it. So ſay I concerning this ſpiritual Temple, which is built in the hearts of thoſe who are given to Chriſt, true believers, who are the Temple of God (as the Apoſtle ſometimes calls them, 1 Cor. 3.16, 17, &c.) Who ſhall here deſpiſe the day of ſmall things? This will not Jeſus Chriſt do; this let not any of us do. Where there is any thing of Chriſt, own it; making much of the leaſt beginnings of grace, where we apprehend them to be in truth and ſinceritie.

Which, as it concerneth all,In ſpecial applyed to the Miniſters of Chriſt, who are not to reject any that come to him. ſo in a ſpecial manner the Miniſters of the Goſpel, whom Chriſt hath made (as it were) his door-keepers in his houſe, his Church, having put the keyes of the Kingdom of Heaven into their hands, as the key of Doctrine, ſo of Diſcipline, let them ſee that herein they imitate their Maſter, not turning either of theſe keys p. 72againſt any of thoſe that would come to Chriſt. This it was (as I ſhewed you) that our Saviour rebuked his Apoſtles for, their rebuking of thoſe that would have brought young children unto him, Mark 10.14. Let not the like be charged upon any of the Miniſters of Chriſt, that they ſhould be any wayes inſtrumental in keeping back any that would come unto him, ſo as to diſcourage them by their Doctrine, or repel them by their Diſcipline.

A Cavil anſwered about Miniſters not receiving all to Sacramental Communion.Obj. But how is it then that you do ſo, may ſome happily here ſay?) How is it that you repel and reject thoſe from coming to have communion with Chriſt in the Sacrament of his Supper, who are willing to come?

Anſ. But who are they? It may be ſuch as are not fitting to come to that Ordinance. Such was that Gueſt in the Parable fore-named, forward to come to the Supper, but not fitting. And ſuch it may be are they, perſons whoſe lives and converſations (being ſcandalous) do proclame to the world, that they are ſuch as have not put on the wedding garment. And being ſuch, if the ſervants ſhall caſt them out, the Miniſters of Chriſt refuſe and reject them, it is no more than what their Maſter both allowes and requires them to do.

Reply. Yea, but they are ſuch as Chriſt himſelf will not caſt out, being ſuch as the Father hath given unto him, and ſuch as are come to him, believing on him, ſuch as making a p. 73Profeſſion of faith walk anſwerably to that profeſſion.

Anſ. Repelling of any fit for Communion not juſtly charged upon the Miniſters in this place.But (if ſuch) who is it then that caſts them out? Sure I am, Sure I am, not the Miniſters in this place. If any ſuch be kept from this Ordinance, it is not they that have caſt them out. No, their deſire hath been, and is, that all thoſe who are hopefully ſuch, ſuch as are come unto Chriſt in ſuch a way, ſhould come to his Table, to have Communion with him in this Ordinance. Only they deſire they ſhould come to it in an orderly way, not ſo as to make a gap for others to break in upon it who have no right to it. So as if any ſo qualified want this Ordinance, they muſt charge it upon themſelves, not us, who deſiring to imitate our Lord and Maſter, ſhall not willingly caſt out any to whom he ſaith, Come. But having lately had occaſion to fall upon this Vindication, I ſhall not inſiſt upon it again.

In the ſecond place,2. Chriſtians to receive what God giveth to them, applyed in ſpecial. whileſt we receive thoſe that are given to Chriſt, and come to him, let us alſo (in imitation of him) receive thoſe who are given to us, and come to us. Which let it be applyed in a ſpecial manner to thoſe whom God hath ſet over others; to Magiſtrates, Miniſters, Parents.

1. For Magiſtrates, 1. To Magiſtrates who are not to eject their ſubjects.whether Supreme or ſubordinate, let them be like-minded towards thoſe whom God giveth to them, by his providence putting them under their Government, themſelves alſo being willing to ſubmit p. 74thereunto, let not them caſt them out, out of their protection, but receive them, and take care of them, improving their Authority and Power for their ſecurity and welfare, both temporal and ſpiritual, doing Juſtice to them. It was Abſaloms inſinuation to the people, when he aſpired to the Crown, O (ſaith he) that I were made Iudge in the Land! that every man which hath any ſuit or cauſe might come unto me, and I would do him juſtice, 2 Sam. 15.4. What he politickly there promiſeth, let all Rulers and Governors really and cordially perform. Thoſe who come to them for juſtice, let them do it them, hearing their grievances, righting their wrongs, not rejecting, not ſlighting them, though never ſo mean. This is that which the Lord calleth for from the Iudges of Iudah, Iſa. 1.17. Seek judgment, relieve the oppreſſed, judge the fatherleſs, plead for the widow. And this let all Magiſtrates and Rulers do; thoſe that are in ſuch a way given to them, committed to their charge, and come unto them; ſubmitting to their Government, let them not caſt them out.

2. To Miniſters, who are not to neglect their people.2. In like manner for Miniſters; thoſe whom God hath given to them, put under their charge, being ſuch as come unto them, attending upon their Miniſtery, profeſſing a voluntary ſubmiſſion thereunto, let not them caſt them out, or caſt them off, neglecting their duties towards them. It was that which Eliab ſaid to his brother David, when he came up to ſee the Battel; With whom (ſaith he) haſt p. 75thou left thoſe few ſheep in the wilderneſſe? 1 Sam. 17.28. ſo checking and reproving him for neglecting of his charge. What he ſpake to him by way of diſparagement in ſcorn and contempt, let it be ſeriouſly hearkened to by all the Miniſters of Chriſt. He having made them his Shepherds, committed his ſheep, his people unto them; let them take heed how they neglect or caſt off the care of them, leaving them in the wilderneſſe of this world, expoſed to ſo many dangers by reaſon of their ſpiritual enemies. This will not their Maſter do, the Lord Chriſt the great Shepherd of the ſheep, He calleth his own ſheep by name, and leadeth them out (as he ſaith of himſelf) Iohn 10. v. 3. that is (as Diodate explaines it) his care is not only for the general body of his Church, but it extendeth it ſelf alſo to every particular member, as need requireth, leading them forth into green paſtures, providing for them ſpiritual refection and comfort. And (as it there followeth) when he putteth forth his own ſheep, he goeth before them;] that is, guiding and protecting them, being alwayes preſent with them, and vigilant over them, going before them in Doctrine and Example, (as our new Annotation hath it.) This Chriſt did when he was here upon earth, therein ſetting a pattern for all his Miniſters, his under-ſhepherds, who according to their ability are to do the like to the ſheep, the people committed to them. Thoſe whom God hath given to them, coming to them, let them not caſt them out.

p. 763. To Parents, who are not to caſt out their children, ſpecially if obedient.3. And the like may be ſaid for Parents, to whom God hath given children, they coming to them in a way of duty and obedience, let not them caſt them out. This David ſpeaks of, as a thing poſſible and ſuppoſable (though himſelf had not experience of it) Pſal. 27.10. When my father and my mother forſake me] that is, though they ſhould. And ſo it ſometimes is, natural Mothers forget their Children. Can a woman forget her ſucking child, that ſhe ſhould not have compaſſion on the ſon of her womb? Yea, they may forget (ſaith the Lord, &c. Iſa. 49.15. A thing too frequent; but wherever it is found, moſt unnatural; a ſhame to Heathens, much more to Chriſtians, who looking upon their children as given them of God, are not to caſt them out, not to leave them as the Oſtrich doth her eggs in the ſand, forgetting that the foot may cruſh them, or that the wild beaſt may break them (as the careleſs nature of that creature is deſcribed) Iob 39.14, 15. but to take care of them for their education and ſubſiſtance, providing for them neceſſaries and conveniences, ſpecially if they be ſuch as come unto them in the way of ſubmiſſive obedience.

What to be done to thoſe that are diſobedient.Obj. But what if they caſt off their Parents?

Anſ. Why yet both Nature and Religion obligeth the Parent not wholly to caſt off them, but to look after them (as David did after his Abſolom) ſeeking their return to them. Which if they ſhall find, then are they to receive them. So did the Father of the Prodigal, p. 77of whom the Parable tells us, When he was afar off, his father ſaw him, and had compaſſion, and ran and fell on his neck and kiſſed him, Luk. 15.20. Such affections ſhould there be in natural Parents to their children. Being given to them by God, and coming to them, they are not to caſt them out.

Yet one word more,Chriſtians in all things to comply with the will of their heavenly Father. and that for all Chriſtians, who have here alſo a pattern for their imitation, teaching them in all things to comply with the will of their heavenly Father. This let them do in regard of their outward temporal eſtates. Being confidently aſſured of what our Saviour here ſaith, that All that their Father giveth them ſhall come unto them, things ſhall come to paſs according to his all-diſpoſing providence,Reſting contented with what he giveth them. let them quietly and contentedly ſubmit thereunto. Only ſerving that providence in the uſe of lawful meanes, let them accept what he giveth them, reacheth forth to them, reſting contented with their Fathers portion. Not greedily ſcraping and gathering they care not in what way, by what meanes, ſo laying hold upon that which God never gave them.

A point which Muſculus (writing upon this Text) applyeth in a particular way to the Kings and Princes of the earth,Applyed in ſpecial to the Rulers of the world. Et utinam Principes noſtri dictum hoc Chriſti uſurparent, ac verâ fide quiſ que ipſorum diceret, Omne quod dat mihi Pater ad me veniet; ut modus eſſet bellorumiſtorum, quibus inter ſe dilatandis regnorum ſuorum pomaeriis tumultuantur, & orbem coedibus replent. Muſc. Com. in Text. for whom he wiſheth that they would all make uſe of theſe p. 78words, ſaying with themſelves what their Saviour here doth, that All that their Father giveth them ſhall come unto them. And thereupon reſt contented with what they have, putting up the ſword into the ſheath, not ſeeking the enlargement of their Territories and Dominions (as too often they do) whereby they ſet the world on fire, filling it with confuſion and blood.

In general to all Chriſtians.And what he ſaith to them in ſpecial, let me ſay unto all Chriſtians in general, wiſhing that every of them would make the like uſe of theſe words, each one ſaying within himſelf, Whatever my Father giveth me ſhall come unto me; What portion my Father allotteth me I ſhall have, and ſo reſt contented therewith, be it more or leſs.

This Doctrine how abuſed by covetous perſons. Cavendum verò ne animus foreign avaritiae ſuae ac foreign praetextum ex hoc loco colligat, dicens; Quicquid ad me venerit, non ejicio foras. Muſc. ibid.And making ſuch uſe of the former part of this Text, let them take heed of abuſing the latter, which covetous perſons (as Muſculus notes upon it) will be ready to do, who hearing that all that the Father giveth them ſhall come to them, they thereupon reſolve to get what they can, but to part with as little as they may▪ No, that which cometh unto them they will in no wiſe caſt out. This was Nabals reſolution, when Davids meſſengers came to him for ſome relief for their Maſter in his ſtraits, what (ſaith he) Shall I then take my bread and my water, and my fleſh which I have killed for my ſhearers, and give it unto men whom I know not whence they be? 1 Sam. 25.11. Such Nabals there are too many every p. 79where, whoſe reſolution is,Men not to caſt out their eſtates by waſting of them. Chriſtianus certe dona Dei non temere abjiciet▪ ut etiam hîc dicere queat; Quicquid ad me venerit non ejicio fords. Idem. ibid. Interea tamen illa ex fide ergà Deum in uſus neceſſarios tàm proximi, quàm ſuos diſpenſabit, contentuſ que illis … rit, qualia qualia ſint, Idem. Chriſtians to be contented with and thankful for their Fathers portion, though not anſwerable to their deſires. whatever God giveth them not to caſt it out in ſuch a way. True indeed (as the ſame Author further noteth) there is ſuch a uſe which may lawfully and warrantably be made of theſe words, viz. that thoſe to whom God giveth eſtates, they are not to caſt them out by prodigal and luxurious ſpending and ſquandring of them, but in a provident way to preſerve them; yet in the mean time, what God calleth for, either for pious or charitable uſes, let them not be unwilling to part with. So was Abraham with his ſon, whom God had given to him, yet he was not unwilling to give him to him again. In like manner are Chriſtians to deal with their eſtates; where God calleth for them, they are not to withold them; ſo reſting contented with, and thankful for their fathers portion.

Yea, though happily it be not every wayes anſwerable to what they could deſire. It was a weakneſs in Abraham, who in the want of one bleſſing (a Son) ſeemed to ſlight all other mercies. When the Lord by way of encouragement ſaid unto him, Fear not Abram, I am thy ſhield, and thy exceeding great reward, he preſently and paſſionately replies, Lord God, what wilt thou give me, ſeeing I go childleſs? Gen. 15.1, 2. Let there not be the like murmuring or repining thought in any of the Lords people. In the want of ſome one deſired mercy, let them not caſt out all others by a ſlighting and undervaluing of what they p. 80have received. What they have, let them know it is that which their Father hath given them; and ſo looking upon it as their fathers portion, let them receive it contentedly, thankfully.

Chriſtians to comply with Gods will in their afflictions and ſufferings.And what they do as to mercies, let them do the like alſo as to Croſſes and Chaſtiſements; taking notice that whatever their Afflictions be, they are no other than what their Father hath given them, layed out for them, let them quietly ſubmit to them. Herein alſo hath their bleſſed Lord and Saviour ſet them a pattern, who, however he deprecated that bitter cup which he ſaw coming towards him, praying again and again that it might paſſe from him, yet ſtill he reſolves his will into the will of his Father, Nevertheleſſe not as I will, but as thou wilt, Math. 26.39. And again, v. 42. O my Father, if this Cup may not paſſe away from me, thy will be done. And afterwards, when Peter drew his ſword for his reſcue, he taketh him off, declaring what his own reſolution was, The cup which my Father hath given me ſhall I not drink it? Joh. 18.11. And herein let him be a pattern for us, every of us. Looking upon every Cup of affliction which is put into our hands, as the Cup which our Father hath given to us, let us not caſt it out nor refuſe to drink it. Not ſeeking by any indirect and unlawful wayes and meanes to ſhut out, or ſhake off whatever trials the Lord ſhall be pleaſed to exerciſe us with, but quietly and contentedly ſubmit to p. 81his diſpenſations, both in regard of the kind, and meaſure and continuance, not chooſing our own rod, but in all ſubmitting to the will of our heavenly Father: Thus ſuffering in an obediential way, as our bleſſed Saviour did, now may we comfortably expect the like iſſue that he had, even a gracious ſupportation under it, and a happy deliverance out of it.

FINIS.

End of the text · John Brinsley, Gospel Marrow (1659)