Quest. And wherefore did God thus give his elect people unto Christ?Wherefore God gave his Elect unto Christ.

Ans. Here, for further illustration I might shew you the several ends of his Donation; the principal whereof is, that he might be a Prince and a Saviour unto them saving and delivering them out of the hand; of all their enemies, Sin, Satan, Hell, Death, and bringing them to everlasting life. This is the Fathers will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day, John 6. 39. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, John 17. 2.

These are the principal Ends, to which there are many other that are subordinate: God giveth his elect unto Christ, that he may perform unto them that three-fold Office, of a Prophet, a Priest, a King. A Prophet, to make known to them the mind and will of his heavenly Father. A Priest, to reconcile them unto God by his death, and to keep them in grace and favour with him by his Intercession▪ A King, to govern them as his subjects in his Kingdom of grace, and afterwards to bring them to reign as Kings with himself in his Kingdom of glory. But I shall not give way to any further inlargements upon this subject, remembring that this first Proposition is here only implyed. Make some Application of it.

Which (in the first place) may be directed by way of Information. Applic. Information touching the Doctrines. In which way it may be useful to us for the rectifying and setling of our judgments in some controverted points concerning those two great Doctrines of Election and Redemption.

1. Touching Election, we may here take notice of divers particulars.Of Election.

1. That it is not Vniversal, That it is not universal. of all Mankind. Which if it were, it were no Election. The very word [Election] importeth and signifieth a separating and culling of some from the rest. Elegit qui è multis aliquos legit. To choose, is to take some out of many. And such is Gods Election; his choosing of some out of the world of mankind, and giving them to his Son Christ to be saved by him.

All that the Father giveth me (saith the Text) clearly intimating that all were not given unto him, but a part, a select company, some out of mankind. Election is not Vniversal.

True indeed, there is (as Augustine somewhere saith) Inter electos specialis quaedam universitas, a kind of special universality among Gods Elect, in as much as they are gathered out of all conditions of persons, in all Nations, through all the Ages of the world, out of which is made up this 〈 in non-Latin alphabet 〉 , this All here in the Text. But yet this All is but some, some among mankind. Election is only of some.

2. And that (2ly) of some particular individual persons. This Arminians (at least some of them) deny,Not only indefinite. 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 • hat 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 towar • ds; they did not belong to his Election of grace. Election is not Vniversal, nor yet only Axiomatical and Indefinite.

3. Nor yet (in the third place) simply conditional. So again Arminians would have it;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, 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 groundwork of all Religion, That Christ died, and died alike for all. But how will this comply and agree with this Text? where our Saviour speaketh of a certain select company, which were given to him by his Father. All that the Father giveth me;] clearly intimating that there were some among mankind whom God having a gracious purpose towards, gave them to his Son Christ, that he should undertake for them, do what he did for them, that he should be a surety for them, making satisfaction for them, redeeming them. Such was the Fathers intention, his will; not that Christ should die for all; If so, he would have given all to him, but for some. And this will Christ came to perform. In the volume of thy Book it is written of me, Loe, I come to do thy will O God, Heb. 10. 7. I came down from heaven not to do mine own will, but the will of him that sent me (saith he in the verse after the Text, v 38.) That is, to redeem and save those, all those, and only those, whom God my Father hath given me. Thus it is (as Divines justly determine it) The work of the Son in Redemption, doth not exceed the work of the Father in Election. Such is the order of working betwixt the Persons in the Trinity, as of being; the Son being from the Father, worketh from him. This he doth as the Son of God; And the like he doth as the Son of man, as Mediator. His work was to do his Fathers work. I have finished the work which thou gavest me to do (saith he to his Father) Ioh. 4. 17. Now what that work was we have seen, viz. he had imployed himself for the good and benefit of those whom his Father had given him, for whom he was now ready to lay down his life. So then, Redemption is not Vniversal.

As for those Texts which seem to speak it so,Texts seeming to make Redemption Vniversal how to be understood they admit 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. 〈 in non-Latin alphabet 〉 , 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 Iewes 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. 〈 in non-Latin alphabet 〉 , for all, that is, still, for this 〈 in non-Latin alphabet 〉 , this All herein 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 •• tentionally only for the Elect. and only for them that Christ intentionally died. I lay down my life for my sheep, saith the obvious Text, Ioh. 10. 15. Which (whatever evasions are sought out to elude it) speaks this truth so clearly, so fully, as putteth it beyond contradiction, whilest it restraineth the Intent on 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 Iacob, of Iudas as of Peter, so as the one is not more beholding to God and Iesus 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.

And so let it be in the eyes of all the Lords people,Vse 2. to whom God hath evidenced and made known this his gracious purpose,The grace of Election glorious grace. 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 Iesus 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 Iesus Christ. This is that which the Apostle presseth 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 Iesus 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 forth 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,Prop. 2. they shall come unto him.]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 unto Christ, which is common to all that make a profession of his name.Outward and formal. 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, chargeth 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 ou • 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. 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, Believe on me. So the 35th verse explaines it. He that cometh unto me shall never hunger,Coming to Christ, believing on him. 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,Faith, the coming of the soul unto Christ. fitly setting forth the nature of Faith, saving, justifying Faith. 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. 9. 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, i • betaketh it self unto him as to an alone all-sufficient Saviour, laying hold upon him, • esting upon him, that so it may be made par • aker of his Merits, his Benefits. This it is • o 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.

[All that] 〈 in non-Latin alphabet 〉 ,Thus all Gods Elect shall come unto Christ. A word of the Neuter Gender, Omne, or Quicquid, All or whatever. Which some look upon as Emphatical, importing more exactly an Vniversality than the Masculine Gender would.Omne] in Neutro genere exactius Vniversitatem significat quàm in Masculino. Tolet: Vt majorem significet Vniversitatem, Maldon. Omne, ut ostendat ex variis gentibus venturos ad eum. Ferus in loc. Cyrill. lib. 3. cap. 39. Insi •• at etiam his verbis multos credituros in Christum, Tolet; Com. ad loc. All, whatever] that is, not only Iewes, 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 of Expositors do; the Neuter Gender here put for the Masculine, 〈 in non-Latin alphabet 〉 ] 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 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the foolish things, and weak things of the world. The other, Rev. 21. last, where, speaking of the New Ierusalem, it is said, There shall in no wise enter into it any thing that defileth. 〈 in non-Latin alphabet 〉 , 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, tho • gh neither of them Vniversal as to singula generum, all particular persons, yet both of them so as to genera singulorum, All sorts of persons. There is neither Iew nor Greek (that is, neither Iew nor Gentile) there is neither bond or free, there is neither male nor female, for ye are all one in Christ Iesus, 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 • aith, All that my Father giveth me shall come unto me. And that Certainly.

Shall come] and that Certainly. So our Saviour here layeth it down,Non dicit ad me venire potest, aut ad me veniat, sed per affirmationem, Ad me veniet. Mu • cul. in loc. not as a Probable, but as a Certain, an indubitable truth. 〈 in non-Latin alphabet 〉 , 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. But how cometh it so to be?Quest. How cometh it to pass that there should be such a certainty herein,The ground of this certainty. 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. For Answer,Ans. Know that we are not to expect any ground or reason hereof in and from themselves;Not in themselves. as if there were any thing in their natural dispositions that should incline them hereunto rather than others.Non est hoc naturali cuidam dispositioni dandum. Muscul. ibid. 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. 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , 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. The Ground and Reason hereof,Ans. 2. being thus wholly out of themselves,But in God the Father, & Jesus Christ. we shall find it partly in God the Father, and partly in his Son Christ.

In God the Father, In God the Father, who who hath

1. 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.Hath decreed it. 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, his Decree of Election. The foundation of God standeth sure, Sicut qui palatia struunt solent firma subjicere fundamenta, ità Deus • noliens civitatem illam aeternam, decreta quaedam substravit, velut fundamenta, quae manent inconcussa. Gro • . 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. 〈 in non-Latin alphabet 〉 , 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.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 way, 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, 〈 in non-Latin alphabet 〉 , 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. When it pleased God to reveal his Son in me (saith he) Gal. 1. 16. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , i. e. 〈 in non-Latin alphabet 〉 . Hieron Erasmus, Grot. in loc. not only by me (as some have construed it) or yet to me, but in me, that is, (as Beza, Videtur eo dicendi genere significari dei gratiam coelitùs in animum ipsum illabi ut & Graeca etiam Scholiae Annotarunt. Beza Gr. Annot. ad loc. 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, being 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 Iewes, v. 29. of this 6th of Iohn.) Tò 〈 in non-Latin alphabet 〉 , 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 unto 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, so also hath God the Son, In Jesus Christ who executeth his Fathers Counsels 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 his 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 Iewes, he would now do to Iewes 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 Iesus Christ as the Loadstone to the Iron, by a secret vertue, the vertue of his Spirit attracting his Elect people; 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. So much is here implyed:Only Gods Elect come unto Christ. 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 thereby men are made Gods Elect, Per quam homines • iunt Electi D • i. id▪ est, Deo charissimi. Gro • . in loe. dear unto him (as Grotius fouly perverts that Text) but because it is peculiar unto Gods Elect, saving faith being wrought only i • 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.

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

1. To confirm what was before declared touching those Doctrines of Election and Redemption, that neither of them is Vniversal. The former Doctrines touching Election and Redemption confirmed. Calvin in Text. So much Calvin 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.

2. In the second place,Predestination not upon the foresight of saith. take we notice from hence, that God doth not pred • stinate upon the 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, that Faith is not left as a Contingent thing, Faith not contingent. Per hoc • utem quod dicit. Quod dat mihi pater, ost endit quoniam non contingens res est credere in Christum. A quinas in Text. ex Chryso • t. Hom. 44. Quibus verbis intelligit fidem non esse in arbitrio hominum, ut promis cuè 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. 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 misconstructions which some possibly be ready to make of it.This Doctrine cleared from •• sconstructions. Of these I shall take notice of two or three.

Obj. 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 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 him, is indeed a Consequent of Gods Nonelection, 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 they 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. Iohn saith of the Iewes, 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.

Obj. 3. But (in the third place) may not this Doctrine minister matter of despair to some drooping spirits,No ground of Despair. 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 this 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 Iesus 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. 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. Ferus Annot. in Text. To come unto Iesus Christ.

Which let me now press upon all and every of you by way of Exhortation, Vse 2. that you would come unto Iesus Christ. Exhortation to all to come unto 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, Iohn 7. 37. In the last day, that great day of the Feast, Iesus 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 Mot • ves might I make use of to press this Motion,Motives to it. 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. Comin • 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. • . whatever is requisite for the refreshing and 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 Annor 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, especially if they be intense. Quid enim cordi nostro perspectius esse po • erit, quam quod non • isi corde; • o que ardenti & • upido 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 • ixed resolution in the heart to rest upon him, to trust in him for the pardo • 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.

Which let every of us (I say) labour in this way to make sure to our selves.Christiās make sure their Election by coming to Christ. The world being divided into two parts, one part given to Christ, the other part left to Satan, the Prince of this world, see we to which of these it is that we belong, whether to Christ or Satan. Is it so that we have renounced Satan, abandoned his service, and given our selves to the Lord Jesus, taking him for our Saviour and Lord, now may we conclude that we are in the number of them whom God hath given to him, appointed to salvation by and through him.

Only see that this our coming to him be Inward and Real. See that this Coming be real. Not such as the coming of these Capernaites was, who came unto Christ, but it was (as I shewed you) out of a by and sinister respect. And thus surely do the greatest part of Christians at this day come unto him. They make a profession of his name. But wherefore is it? why they do it pro formâ, for fashion-sake, or they expect some outward advantage by it:Vix quaeritur Iesus propter Iesum. August. in Joh. 6. 26. They follow Christ, 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.] Prop. 3. Casting out, what. 〈 in non-Latin alphabet 〉 (or 〈 in non-Latin alphabet 〉 . 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 Iewes cast Stephen ont of the City. 〈 in non-Latin alphabet 〉 , Act. 7. 58. And our Saviour out of the Synagogue, John 9. 34, 35. They cast him out (saith the Text) 〈 in non-Latin alphabet 〉 , viz. out of the Synagogue (as the 22. verse explaines it.) Augustines Interpre • ation not allowed. 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. Quale est illud intus, unde non exitur foras; Magnum penetrale, & dulce secretum. 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 magnu • penetrale, (as he calls it) that is,August. Tract in loc. 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. 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. Maldon in Text. 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 Iudgment, at which time all wicked and ungodly ones, all unbelievers, shall be cast out. So our Saviour tells the unbelieving Iewes, Math. 8. 12. The children of the Kingdom (meaning them who looked upon themselves as such, being the only people then under a visible Covenant) shall be cast out into outer darknesse. And so shall it be with all other ungodly persons. Then shall Christ say to the Goats on his left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Mat. 25. 41. But so shall it not be with his Elect his Sheep, whom he shall then set upon his right hand, speaking to them in another language, Come ye blessed of my Fathtr, inherit the Kingdom prepared for you, &c. v. 34. Then shall not they be cast out, but admitted and received into those everlasting mansions. Which is also there set forth in the same Chapter under the Parable of the wise and foolish Virgins; the one of which are said to be kept out, the other received into the Mariagechamber, 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.)Non enim illuc homines ad Christum per fidem venient, de quo adventu his loquebatur. The coming which our Saviour here speaketh of, is by faith. B • t 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.Maldon. in Text. Now abideth faith (saith the Apostle, 1 Cor. 13. 13. viz. whilest we live here; not so after death, not so at the last Iudgment, 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?

Ans. To this Grotius returnes an Answer, Grotius's Supposition rejected as unsound. that they being thus come unto Christ, he will not for his part cast them out 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 Schoolmasters 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 sit. 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.

More solidly (to hold you no longer in suspense) by Casting out here understand we rather a Rejection than an Ejection, The true sense of the phrase here. a Repelling than an Expelling. [Him that cometh unto me I will in no wise cast out.]Neminem a • me venientem repellam, omnes admittam, omnes amplectar. 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,Ruper • us ad loc. & Maldon, &c. as having a 〈 in non-Latin alphabet 〉 , a 〈 in non-Latin alphabet 〉 in it, intending more than it speaks, Non repudiabo, sed benevolè excipiam, & in • ternum servabo. Piscator Schol. in loc. Two things comprehended under it. importing a gracious reception, with a loving and lasting entertainment. Thus will the Lord Iesus 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.

1. He will receive them, entertain them. [Him that cometh unto me I will not cast out.] Even as a publick Host (saith Maldonate) should say the like terms,Christ will receive those that come to him. If any man come to me, I will not cast him out, his meaning would be apprehended to be,Quemadmodum si publicus dicat Hospes, neminem qui ad hospitium venerit, ejiciam. Mald. ad loc. 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 understand 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 them 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 gran • s 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 that were brought to him in the arms of others,And the Infants brought to them. 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. • 6. 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 Iesus saw i • , 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 come 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?The Case of the Guest in the Parable cast out from the Mariage-Supper, resolved. He came to the Mariage-feast, 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 visible Church, not being that in truth which he made profession of. So much we may learn from the 11th verse, which informs us that he had not on the wedding garment; he was one that was not regenerated, one that had not put on Christ by faith. And therefore no wonder that he was cast out. So shall all Hypocrites be sooner or later. But so shall not they who come unto Christ in sincerity. So coming to him he will receive them.

2. And receiving them (in the second place) he will retain them.Christ receiving those that come to him retaines them with him. 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 it • constanter ac perseveranter complectitur, tuetur & conservat, ut nunquaui 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 to cast their favourites out of favour? But so will not the Lord Christ do by his favourites. Those whom he once affecteth, he never rejecteth. Having loved his own which were in the world, he loved them unto the end (saith our Eavngelist) Ioh. 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 Iesus 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, Reas. 1. This is the Fathers will. that he should thus receive those whom he giveth unto him. This is the Fathers will which hath sent me, that of all that he hath given me I should lose nothing (v. 39. of this Chapter. Now with this will doth Christ perfectly and exactly comply. I came down from heaven, not to do mine own will, but the will of him that sent me, v. 38. And hereupon it is, that he so readily and constantly embraceth all those who being thus given to him by his Father, come unto him.

2. As this is his Fathers will, so his own disposition inclineth him to it.Reas. 2. He being a gracious, a merciful,Christs clemency inclining him hereunto. 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 Ierusalem) 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 • r • ised 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 Cl • mency, 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. his taking upon him the office of a Mediator, To reject those that come, were cross to the end of his coming. which was to seek and to save that which was lost (as he tells Zacheus) Luke 19. 10. Now coming to seek after those that seek not after him (I was found of those that sought me not, saith the Prophet Isay, setting forth Gods preuenting mercy in calling of the Gentiles, Isa. 65. 1.) he will not reject those that come unto him. This being his work, to bring in lost soules into his Kingdom of Grace (which it is, Other sheep have I which are not of this fold, them also must I bring, John 10. 16.) He will not re • use them when they come unto him. But to dwell no longer upon Doctrinal Confirmation or Illustration, Come we now to Application.

Where (in the first place) let me again take up that former Motion, Vse 1. pressing what before I propounded,The grand duty p • essed, of coming to Christ. exhorting and perswading all to come unto Iesus 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 mou • hes, 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 the •• Princes, that coming to them they should not be rejected, but graciously received, who is there but would have recourse to them as occasion were offered? Now this assurance have all poor sinners from Iesus 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. 〈 in non-Latin alphabet 〉 , 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 i • the assurance of a gracious acceptation from Jesus Christ upon their coming unto him.

Obj. Obj. 1. I but (may some say) I am unworthy of any such acceptance,Objections answered. a poor, vile, miserable, worthless creature, having nothing to commend me to the world, Mans own unworthiness. 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] Tòv 〈 in non-Latin alphabet 〉 , Him] the word is indefinite, yea universal, comprehending all, excepting none. Be he 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 Iesus, 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 Iesus 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, Luke 7. 37. (whether Mary Magdalen (as it is commonly taken) or rather some other (as is most probable) is uncer • ain.) Behold a woman in the City, which was a sinner (saith the Text) v. 37. that is, a great, a notorious sinner, a known strumper, 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 w • re 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 sirs; Her sins which are many, are forgi •• n (so our Saviour there tells Peter) v. • 7.

Obj. I but (may some say) there was a Reason why Christ should bid her welcome;Obj. 2. she was one that loved him much (as it there followeth) expressing her affection to him by the Present which she brought him,Having nothing to bring to Christ. A Box of precious • intment, which she bestowed upon him (as the verse there forego • ng 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 peni • tent tear • s? Hast thou a broken and contrite hear • to present unto him? a heart broken with true godly sorrow so • • in? 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 • im. 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,Obj. 4. but I have rejected Christ, being offered and tendered unto me again and again,Rejecting of him being offered. stopped my ear against his Word, 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 out Iesus Christ after that I had • eceived him,Obj. 5. and given entertainment to him,Apostatizing from 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. • . 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 afresh, and put him to open shame, doing that in Affection and Conversation, which the Iews 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 impenite • t 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. Yea,Obj. 6. but I do not know but i • may be, and I fear it is.

Ans. But why do we fear so?The sin agains • 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 uupardonable sin, but rest assured that upon your coming to him you shall find mercy from him. Him that cometh unto me (though a Backs • ider, 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. as that I may be assured that I shall not be cast out, How to come unto Christ so as to be received of him. not rejected by him?

Ans. A useful Question,Ans. 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. you must first hear of him.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 be a • quainted 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 th • s Chapter. In this way • t • s 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 hea • ts, making a discovery of him to them. As for ignorant soules, who know nothing of Christ, they are not in a capacitie of com • ing to him.

2. Thus hearing of Christ them (in the next place) be convinced of the need you have of him; Dir. 2. which till a man be,Be convinced of the need of him. 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 the sense of its own sinfulness and misery. Which labour you to be throughly convinced of, that you may see and fell 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,Dir. 3. now hearken to his Invitation and Command, 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,Dir. 4. now forthwith apply your selves to yeild a ready obedience to it.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 to 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 righteousness. Mans own righteousness to be renoun • ed. Like as the Story tells us of blind Bartimaeus, when sitting by the high- • ay-side, and crying after Iesus 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, set them expect no 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,Dir. 5. give up your selves unto him, Take Christ as Saviour and Lord. receiving him in that double relation of a Saviour and a 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 Caveat. before) that this your coming be Real, not Formal. Make sure our coming to Christ be real. 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 of 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.

You shall not be cast out, Vse 2. not by him.Comfort, comers to Christ shall be received 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.

And will Christ thus receive you,Christ receiving, it matters not who rejects. What matters it then who they are that reject you? will he take you in, what matters it • hen who they are that cast you out? This (i • 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 Iewes, calleth 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?The Father will not reject whom the Son receiveth. why then they may be sure his Father will not. He having Committed all Iudgment to the Son (as we have it, Iohn 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 Ie • es 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. 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.Contrà istam utrorum que tàm Anabaptistarum, quàm Papistarum temeritatem communiendae sunt praesenti Christi or aculo eorum conscientiae, qui vel ab illis vel ub ist is excommunicantur. 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,Muscul. Com. in Text. let not them regard whoever they are that cast them out. Co • ing 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.

On the other hand (in the third place) here is a word of terror to all those who will not come to him.Vse 3. All wicked and ungodly persons,Terror to wicked men, they shall be cast out. 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 Vnion 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 Iewes to take notice of (as by the aforesaid Parable of the foolish virgins, Mat. 25. so again) L • ke 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. When 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 themselves 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 Iesus Christ, I tell you I know you not, depart from me ye workers of iniquity. Thus shall he then cast them out, who would not here receive him in. They that would not here receive him into their hearts, that he might rule there, he will not then receive them into his house, his Kingdom, there to dwell and reign with himself, but he shall then cast them out into that outer darkness, where shall be weeping and wailing and gnashing of teeth. And in so doing who shall charge h • m 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.

In the fourth and last place,Vse 4. having heard what is the mind of Jesus Christ here,Christ a pattern for the Christians imitation. 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 Iesus (saith the Apostle to his Philippians) Phil. 2. 5. And so say I to you, all of you, and whoever they are that profess the name of Jesus Christ, Be you like-minded with him. And that, as in other respects, so 1. in this,In receiving those that are given to him. of receiving and embracing those who are given to him, and come to him, even all true believers, such as professing the faith of Christ, walk answerably to that profession. Seeing Christ is pleased to own them, to receive and embrace them, so do you. Do not you cast out any of those whom he saith he will not cast out, but receive them into your hearts, and, as occasion is, into your houses, making much of them, delighting in them. So did David; My goodnesse (saith he) extendeth not unto thee, O Lord, but unto the Saints that are in the earth, the excellent, in whom is all my delight, Psal. 16. 3. And so let it be with us. However we converse occasionally with others, the men of this world which cannot be avoided so long as we are in the world, as the Apostle yeilds it, 1 Cor. 5. 10.) yet let our delight be in the Saints. And let our goods also (according to our abilities and their necessities) extend unto them. They being near to Christ, let them be dear to us. Let us in no wise cast them out; but let them have a room in our hearts; which let it be as an open house to receive all those who have aliquid Christi, any thing of Christ in them. Seeing Christ hath received them, so do we.

It matters not what otherwise they be,Though outwardly mean. though despicable as to the world, in regard of the meanness of their outward condition, or inward abilities, yet let them not be so to us. Such they are whom God oft-times maketh choise of to give to his Son Christ. Hath not God chosen the poor of this world (saith St. Iames) Jam. 2. 5. God hath chosen • he 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 Iohn (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 te • rae, the people of the earth, having a Proverb in use among them (a proud and a foolish one,Proverbium stultum & superbum, Grot. Annot in Mat. 11. 5. as Grotius writing upon that Text justly censures it) Spiritum non requiescere nisi super divitent, 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 h • s servant the Apostle St. Paul after him, who tells his Corinthians, Not many wise men after the flesh men carnally and worldly wise) not many mighty, not many noble are called. And if so, take we heed how we despise any of them upon the account of the meanness of their outward condition, or inward abilities. If they be dear to Christ (which they are, if they be such as are come to him, believe on him) let them be so also to us.

Yea,Though weak in Grace. though infirm and 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 Iesus 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,In special applyed to the Ministers of Christ, who are not to reject any that come to him. as it concerneth all, 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 against 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.

Obj. But how is it then that you do so,A Cavil answered about Ministers not receiving all to Sacramental Communion. 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 Profession of faith walk answerably to that profession.

Ans. But (if such) who is it then that casts them out?Repelling of any fit for Communion not justly charged upon the Ministers in this place. 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, whilest we receive those that are given to Christ,Christians to receive what God giveth to them, applyed in special. 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, whether Supreme or subordinate, To Magistrates who are not to eject their subjects. 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 thereunto, 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 Iustice 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 Lana▪ that every man which hath any suit or c • use 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 father less, 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 c • arge, and come unto them; submitting to their Government, let them not cast them out.

2. In like manner for Ministers; those whom God hath given to them, To Ministers, who are not to neglect their people. 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 (fai • h he) hast thou 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 undershepherds, 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.

3. And the like may be said for Parents, to whom God hath given children, To Parents, who are not to cast out their children, specially if obedient. 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.

Obj. But what if they cast off the • r Parents?

Ans. What to be done to those that are disobedient. Why yet both Nature and Religion obligeth the Parent not wholly • o cast off them, but to look after them (as David did after his Absolom) seeking their return to them. Which if they shall find, then are they to receive them. So did the Father of the Prodigal, of whom the Parable tells us, When he was afar off, his father saw him, and had compassion, and ran and fell on his neck and kissed him, Luk. 15. 20. Such affections should there be in natural Parents to their children. Being given to them by God, and coming to them, they are not to cast them out.

Yet one word more,Christians in all things to comply with the will of their heavenly Father. and that for all Christians, who have here also a pattern for their imitation, teaching them in all things to comply with the will of their heavenly Father. This let them do in regard of their outward temporal estates. Being confidently assured of what our Saviour here saith, that All that their Father giveth them shall come unto them, things shall come to pass according to his alldisposing 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 • hem.

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 ips • rum diceret, Omne quod dat mihi Pater ad me veniet; ut modus esset bellorum istorum, quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur, & orbem coedibus replent. Muse. Com. in Text. for whom he wisheth that they would all make use of these words, saying with themselves what their Saviour here doth, that All tha • their Father giveth them shall come unto them. And thereupon rest contented with what they have, putting up the sword into the shea • h, not seeking the enlargement of their Territories and Dominions (as too often they • o) whereby they set the world on fire, filling it with confusion and blood.

And what he saith to them in special,In general to all Christians. 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.

And making such use of the former part of this Text,This Doctrine how abused by covetous persons. 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, Cavendum verò ne animus 〈 in non-Latin alphabet 〉 avaritiae suae ac 〈 in non-Latin alphabet 〉 praet •• tum ex hoc loco colligat, dicens; Quicquid ad me venerit, non ejicio foras. Mnse. ibid. they thereupon resolve to get what they can, but to part with as little as they may, No, that which cometh unto them they will in no wise cast out. This was Nabals resolution, when Davids messengers came to him for some relief for their Master in his straits, what (saith he) Shall I then take my bread and my water, and my flesh which I have killed for my shearers, and give it unto men whom I know not whence they be? 1 Sam. 25. 11. Such Nabals there are too many every. where,Men not to cast our their estates by wasting of them. whose resolution is, 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,Christianus certe donae Dei non temere abjiciet. ut etiam hîc dicere queat; Quicquid ad me venerit non ejicio fords. 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,Idem. ibid. let them not be unwilling to part with.Interea tamen illa ex fide ergd Deum in usus necessarios tàm proximi, quàm suos dispensabit, conteutus que illis erit, qualia qualia sint, Idem. 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,Christians to be contented with and thankful for their Fathers portion, though not answerable to their desires. 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 they exceeding great reward, he presently and passionately replies, Lord God, what wilt thou give me, seeing I go childless? Gen. 15. 1, 2. Let there not be the like murmuring or repining thought in any of the Lords people. In the want of some one desired mercy, let them not cast out all others by a slighting and undervaluing of what they have received. What they have, let them know it is that which their Father hath given them; and so looking upon it as their fathers portion, let them receive it contentedly, thankfully.

And what they do as to mercies, Christians to comply with Gods will in their afflictions and sufferings. 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 unlawf • l wayes and meanes to shut out, or shake off whatever trials the Lord shall be pleased to exercise us with, but quietly and contentedly submit to his dispensations, both in regard of the kind, and measure and continuance, not choosing our own rod, but in all submitting to the will of our heavenly Father: Thus suffering in an obediential way, as our blessed Saviour did, now may we comfortably expect the like issue that he had, even a gracious supportation under it, and a happy deliverance out of it.