good our benefit To which end he willingly subjected himself unto that Law whereof as God he was Lord. God sent forth his Son made of a woman made under the Law Gal. 4.4 that is subjected to it which he was as to the Moral so to the Ceremonial Law both which were fulfilled in and by him It becometh us to fulfill all righteousness Mat. 3.15 I am not come to destroy the Law but to fulfil Mat. 5.17 So he did the Ceremonial Law which had the full accomplishment in him And so he did the Moral Law which was fulfilled by him by his exact observation of it and perfect obedience to it which was done not only in reference to himself but others that so The righteousness of the Law might be fulfilled in us as the Apostle hath it Rom. 8.4 though not by us which it could not be being now made weak through the flesh as the verse there foregoing hath it not able to justifie man before God in as much as it could not be kept and fulfilled by him in this corrupted state yet in us through the imputation of Christs Active as well as Passive obedience unto us Thus as by one mans disobedience viz. of the first Adam many were made sinners so by the obedience of one viz. Christ the second Adam many are made righteous viz. by the Imputation as of the sin of the one so the righteousnesse of the other as we have it Rom. 5.19 Thus was he given for us in his Life 4. In his Death 4. And so in his Death He ossered up himself a sacrifice for us Of which more anon 5. In his Resurrection 5. In like manner in his Resurrection he rose again for us He dyed for all that they which henceforth live should not live unto themselves but unto him which dyed for them and rose again 2 Cor. 5.15 Those for whom Christ dyed he also rose again for them Being delivered for our offences he was raised again for our Iustiflcation Rom. 4. last thereby evidencing and assuring unto his people the truth of that reconciliation which by his death he had purchased and obteined for them 6. In his Ascension 6. So again in his Ascension wherein hee went before to prepare a place for us as he tells his Disciples Joh. 14.2 7. And in like manner in his Intercession 7. In his Intercession Being ascended up into heaven he there sitteth at the right hand of God his Father as our Advocate as he is called 1 Joh. 2.1 to plead our cause It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8.34 Thus hath Christ loved us and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour as the Apostle sets it forth Eph. 5.2 An Offering and a Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ an Offering and a Sacrifice alluding to those two kind of Altars and Offerings which were in the Temple the bloody sacrifice offered upon the Brazen Altar and the Incense offering upon the Golden Thus did Christ give himself for his people as a Sacrifice in his death so an offering in his Intercession perfuming their prayers with that sweet Incense the pretious odours of his merits as that Text is commonly expounded Rev. 8.3 All these wayes may Christ be said to have given himself for us Christs giving himself in his Death here properly intended Each of these tending to our good our benefit But there is one of them which is here principally eyed and intended in the Text viz. his giving himself a Sacrifice which he did in and by his death This is the giving of Christ which we so frequently meet with in Scripture Who gave himself for our sins Gal. 1.4 I live by the faith of the Son of God who loved me and gave himself for me Gal. 2.20 Christ loved his Church and gave himself for it Eph. 5.25 All which with many the like Texts are to be understood of Christs giving himself to death And so understand we it here in the Text who gave himself for us viz. Dying for us as we have it Rom. 5.8 Christs Death fitly called a giving himself for us It being Which may well be called a Giving himself for us In as much as what Christ herein did he did it for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nostro bono nostra vice both for our good and in our stead 1. For our good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus se morti devovit nostrâ causâ Grot. in Text. The Socinians sense of the Phrase 1. For our good our benefit So much Socinians will readily yeeld us that Christ in yeelding himself to the death intended chiefly the good of mankind suffering for their sakes viz. that he might first set them an Example And secondly that he might the better know how to compassionate and succour them in all their sufferings These are the two principal if not the only ends which they assign of Christs dying And there is a truth in each of these 1. To set us an Example 1. Christ dyed to set us an Example So Saint Peter giveth it us in express words 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps which Christians are to do as in his Active obedience learning of him how to do the will of God which he taught them in his Life so in his Passive Obedience learning of him how to suffer that will which he taught them as in his Life so specially in his Death 2. He dyed and suffered what he did That he might be the more compassionate to us that having experience of such sufferings he might the better know how to pity and succour others in their sufferings This also the Apostle clearly holdeth forth in that known Text Heb. 2.18 For in that he himself suffered being tempted he is able to succour them that are tempted Christ was tempted tryed So he was in his Life having experiences of many Temptations from Satan and sufferings from his Instruments Being then as the Prophet calls him Is 53.3 vir dolorum á man of sorrows But specially in his death That was to him an hour of temptation as that troublesome time is called Rev. 3.10 a time of Tryal wherein he was tempted both in Body and Soul as I shall shew you anon And having been thus tempted he is able to succour them that are tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest anxiliari pro potest moveri ad auxiliandum as Grotius well interprets it Able that is the more readily inclined thereunto in regard of that experience which himself hath had in his own person Thus we read of every High Priest Cap. 5. v. 2. of that Epistle that he is one who being taken from among men can have eompassion on the ignorant c. for that
he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
can be replyed to it which is worth the Answering As for that Distinction which is commonly made use o◠of Impetration and Application Impetration and Application not to be severed that Christ dyed to impetrate and obtein Salvation for all but not intending to apply it to any but to his sheep such as should believe on him I am loath to trouble you with it it being a distinction that finds no footing in Scripture dividing also these two things which are not to be severed For so it is Application doth alwayes follow Impetration All those for whom Christ hath obteined Redemption they shall in due time have the Benefit thereof applyed unto them Christ having also obteined for them that they should believe without which his blood would have been spilt in vain But to pass on Arg. 4. Christ saveth his People from their sins To these adde one or two Texts more which speak the same thing and that somewhat more plainly As that known one Matth. 1.21 where the Angel giving a Reason of imposing the name Jesus upon Christ Thou shalt call his name Iesus saith he speaking to Ioseph for he shall save his people from their sins His people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And who were they why not only the people of the Iewes to whom yet in a special way he was sent and so they might upon that account be called his people as Calvin and some others expound it but all Gods Elect Periphrasis Electorum Piscat Sohol in loc who were given to Christ by his Father These the Apostle calleth Gods people Rom. 11.2 God hath not cast away his people whom he foreknew meaning his Elect among the Iewes whom he loved and chose from everlasting and decreed to save before the foundations of the world were layed How ever the Body of that people was for a time layed aside yet there was a people among them whom God looked upon as his people in a peculiar manner And them he neither had nor would cast off And these elsewhere Christ calleth his people as in that Text forecited Populus hic dicuntur qui facilè Christi populus fieri poteramt ut Oves Joh. 10.16 Grot. Com in loc Act. 18.10 I have much people in this City saith he to Paul Such as not only with a little pains might be made his people as Grotius and other Arminians would blanch that Text as they do also that other about Christs sheep Joh. 10.16 but such as were then his people related to him by the grace of Election given to him by his Father though not as yet brought home to him as they should be by an effectual vocation And thus most genuinely understand we the word there He shall save his people his Elect whose Salvation he intended in giving himself So again in those other Texts Arg. 5. Christs giving himself for his Church where Christs giving himself is appropriated to his Church as we find it Act. 20.28 God purchased the Church with his own blood And Ephes 5.25 Christ loved his Church and gave himself for it Repl. True saith the Arminian he did so but not only for it Repl. But not only for it So they go about to elude this Text as also that other forecited of Christs giving himself for his sheep Ans Ans Ames Coronis de Redempt Cap. 3. Christ loved his Church as Husbands their wives But to this our judicious Ames returns a fitting Answer This is even as if an Adulterer who bestowes his love upon other women as well as upon his wife should return Answer to the Apostles injunction there in the former part of that verse where he requires Husbands to love their wives that he doth not injoyn them to love them onely but so as they may with the like love love others besides them Surely the Reason is alike in both Husbands love your wives as Christ loved his Church and gave himself for it Now Husbands are so to love their wives as not to love any other with the like love And so did Christ love his Church with a peculiar love which he expressed in giving himself for it which he did not for others Repl. Repl. In the Church many Reprobates Why but it is said in the Church there are many Hypocrites and Reprobates Ans Not so in this Church which Christ is said thus to love and to have given himself for Ans Not so in the Church invisible which Christ gave himself for which he did as the next verse hath it that he might sanctifie and cleanse it with the washing of water by the word That he might present it to himself a glorious Church not having spot or wrincle plainly shewing what Church he there spake of viz. the Church invisible which is called his Body whereof he is said to be the Saviour v. 23. of that 5 Eph. Thus we see how Scripture restrains the death of Christ holding it forth as proper and peculiar to some among man-kind viz. to Gods Elect people those whom God his Father had given to him to be redeemed and saved by him his Sheep his People his Church his Body For them Christ gave himself in a peculiar way intending at least the chief benefit of his death only to them For this I presume these alleged Texts to be so clear and convincing as that they may give full satisfaction to any who desire to receive it or are willing to accept it Arg. 6. Christ sanctifying himself for his Elect. To which adde but one more viz. that Ioh. 17.19 where our Saviour plainly declares for whom it was that he Sacrificed himself For their sakes saith he I sanctifie my self For their sakes that is for those whom he had before spoken of through the whole course of the Chapter viz. those whom his Father had given him out of the world v. 6. those for whom he saith he prayed not so for the world v. 9. those who were not of the world v. 14. for their sakes saith he I Sanctifie my self that is I consecrate and offer up my self a holy and unblemished Sacrifice for their Redemption Omnes prorsus auctores quos ego legerim interpretantur pro eis ego me in sacrificium offero nec dubium est qui◠id verba significent Maldon Com. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. ad loc so the Fathers generally all whom the Jesuite Maldonate had met with as himself professeth with one consent do interpret that word there And questionless as he concludes so it must be there understood So as we have there a clear account for whom it was that Christ gave himself Not for all but for his Elect. Thus have we heard what Scripture speaks in this Cause To which in the next place for further conviction subjoyn we some other Arguments or Reasons Arguments from Reason such as by Orthodox Divines are
disobedience many were made sinners that is All as the verse foregoing explains it And so in some other places Ans But letting this be yeelded Ans All as often put for Many which cannot be denyed that the word Many is sometimes so used yet still it will serve to that end for which it was made use of viz. as a Counterpoize to that Argument which is taken from the word All. Which is as often put for Many as Many for All. And that it is so to be taken in those places before alleged cannot be proved but rather the contrary as God willing shall be demonstrated afterwards For the present pass we on Arg. 4 Christ tasted death for every man To these Texts prealleged there is one more made use of which seemeth to speak more punctually and expresly than any of the former and that so fully as it admits of no contradiction viz. that which we find Heb. 2.9 where it is said of Christ that he tasted death for every man Ans Ans A Text which I confess at the first sight seemeth to make much for the Adversary more than any other that I know Yet let it be examined we shall not find what is expected from it 1. For all sorts of Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Gro. in loc Et ità fortè in Graeco legendum est Lapid ibid. 1. For the word there rendred Every one it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro unquoque or quolibet fot every individual person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omni for All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza and Grotius note upon it and as Lapide conjectures possibly mistaken for it So the vulgar Latine as also our former English Translation with all others whom I meet wit here render it Pro omnibus for all men And so looking upon it we shall find no more in this Singular than was before in that Plural And so may fitly expound it Either of all sorts of Persons So we find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All every one elsewhere used As in those Texts commonly alleged for this purpose viz. Matth. 9.35 Where it is said that Iesus went about healing every sickness and every disease among the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnem morbum Not that he cured every one that was sick but some or other of every kind of sickness Sicut ergo hìc omne olus omne olerum genus ità illìc omnes homines omne hominum genus intelligere possumus August Enchirid Cap. 103. And so Luke 11.42 which Augustine taketh notice of where it is said of the Pharises that they tithed Mint and Rue and all manner of Herbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne olus every herb that is of every kind And in such a sense may the same word there very fitly be understood He tasted death for every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for every particular person but for all sorts of Persons Or For every one that is of those that were given to him of his Elect. 2. Every one of his Elect. Hìc rursus annoâ—andum particulam universalem non complecti singulos homines sed omnia Christi membra in unum corpus conjungere Beza Gr. Annot. in loc All which making up one Body they are as Beza notes upon it fitly put together by this Collective particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omni a word of the singular number denoting the union and conjunction of all the members of Christ in one mystical Body for all which Christ dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the All the whole the whole Body or company of his Elect. Now take we either of these Expositions which we will or rather put we them both together which I find Estius to have done for us and we shall have the full intent of that Text. Christ tasted death dyed for all his Elect being some of all Nations in all ages for them all and every of them Quest But what warrant have we thus to restrain that universal particle there Ths restriction of the universal particle there warranted by divers particulars in the sequele of that Chapter Ans Besides what we have from other Texts of Scripture which so limit the extent of Christs death wherewith God willing I shall afterwards acquaint you we shall find that in the sequele of that very Chapter which will be sufficient where we have it plainly expounded who those all and every one were for whom Christ dyed viz. the Sons of God Ver. 10. Christ dying to bring many Sons unto glory v. 10. It became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through sufferings Where we have an account of what Gods design was in giving his Son Christ to dye viz. that by that means he might bring many Sons unto glory even all his Elect people those whom in his secret council he had predestinated to the adoption of Sons by Jesus Christ unto himself as the Apostle hath it Eph. 1.5 Again in the next verse they are said to be such as are Sanctified by Christ Ver. 11. Such as are sanctified by him For both he that sanctifieth and they who are sanctified are all one v. 11. Those who are sanctified by Christ freed and delivered both from the guilt and power of sin justified in their persons and purified in their natures they are they all and every of them for whom Christ dyed Ibid. His Brethren Again in the close of that verse they are said to be such as Christ owneth for his Brethren For which cause he is not ashamed to call them Brethren So he did his Disciples after his Resurrection Go tell my Brethren Matth. 28.10 Ioh. 20.17 And so he looketh upon all his Saints all true believers himself being the first born among many Brethren as he is called Rom. 8.29 meaning all Gods Elect who being the Sons of God by Adoption and Grace they came to be nearly related unto Iesus Christ made his Brethren Again v. 13. Vers 13. His Children they are those whom Christ calleth his Children Behold I and the Children which God hath given me pointing at his Elect people who were given to him by his Father to be redeemed and saved by him Again v. 16. Vers 16. The Seed of Abraham they are said to be the seed of Abraham For verily he took not on him the nature of Angels but he took on him the seed of Abraham A Text which being narrowly looked into will be found to speak more in this cause than at the first it is apprehended Christ took not on him the nature of Angels c. So our Translation renders it and so most Interpreters expound it But the Original admits another sense the words properly running thus He taketh
have trespassed against the Lord saith he yet now there is hope in Israel concerning this thing And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance For who knoweth saith he if he will return and repent and leave a blessing behind him Joel 2.13 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements which then lay upon them Yet knowing that there was no other way for the obteining of such a mercy but this and that there was hope in this way therefore they will have them put themselves upon it So standeth it with all poor sinners be their state and condition whatever it will be yet there is hope in Israel concerning this thing God hath provided a means of Salvation for such as they are And who knoweth but that he intendeth upon their coming to his Son Christ to apply it unto them So as were there nothing else yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ and believing on him 3. But to this adde in the third place the All-sufficiency of this Sacrifice 3. The Al-sufficiency of his Sacrifice The death of Christ is sufficient for all Mark it Though we do not say what hath commonly but unwarily been received from the Schools and so asserted by many Orthodox Divines that Christ dyed sufficiently for all for that intimates that there was a purpose and intention in God the Father in giving his Son and in Christ giving himself that he should dye for all and so become a surety for all dying in their room and stead which will not be safe in any sense to yeeld Yet we affirm what I suppose will not be denyed or questioned that his death was and is in it self sufficient for all So it must needs be This Blood being the blood of God as the Apostle calleth it in that Text formerly made use of Act. 20.28 God purchased the Church with his own blood And so Saint Iohn 1 Joh. 3.16 God layed down his life for us that is that person who was truly God as well as Man Hence it is that the death and passion of Christ was and must needs be of an infinite value and vertue being the suffering of an infinite person Thus was it sufficient for all men for the whole world yea for thousands of worlds Now were it so that there were such a receit as would cure all diseases who is there but being sick would make tryal of it not standing to question whether it was prepared for him or no. Thus standeth the Case here All men by reason of sin are sick sick unto death Now the Blood of Iesus Christ is such a Panacea a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Catholicon The Blood of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 How it is then that any poor sinners who are sensible of this spiritual aylement should make any demur about the drinking of this blood the applying of the merit of Christs death unto themselves by faith 4. The experience of all who have thus come unto Christ 4. To this in the fourth place add the experience which others have had those who have put their souls upon this way of whom never any one miscaried All have found cure who have rightly applyed this remedy And why then should not others do the like As it was with the Brazen Serpent set up in the wilderness as a cure for the stinging of the fiery Serpents there however at the first erecting of it happily some might look upon it as a meer Pageant having no such vertue in it and so would not trouble themselves to go up to it yet when once they saw by experience that all who came unto it received benefit from it now we may suppose that none should need to perswade those who felt themselves stung to repair unto it Thus standeth the case here For such an end was the Lord Iesus of whom that was a Type lifted up upon the Cross that whosoever believeth on him should not persh but have eternal life as our Saviour himself explains the mystery of it Ioh. 3.14 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience Those before Christ after The one looking upon him as to come the other as already come Yet believing on him they were all saved by him Even as the Israelites which looked upon that Serpent whether it was before or behind or on which side soever we do not find but they were all cured Thus have the Ages before Christ since the Fathers under the old Testament and Saints under the New both alike found benefit by coming unto Christ and looking up unto him by faith We believe saith Peter that through the grace of our Lord Iesus Christ we shall be saved even as they Act. 15.11 We Iewes as they Gentiles None that ever came to Christ in a right way but have been saved by him So was it when he was here upon earth None came to him for cure of their Bodies but received it And so hath it been since his removal to heaven None ever came to him for the Cure of their souls but have found what they came for And what an incouragement then should this be to all poor sinners to take the same course to come unto him upon the same account These are all strong inducements to put Christians upon this way But behold yet more yea and stronger Arguments drawing more forcibly as viz. 5. Gods purpose in giving his Son 5. In the 5th place consider what is the Intimation which we have of God the Fathers purpose in giving his Son which we have in that Text before insisted on Ioh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish c. Now then taking notice what is the Condition whereupon depends the benefit of Christs death and which being performed it shall undoubtedly be made effectual what remains but that without any over-curious enquiry concerning the former part of that verse what is there meant by the world which God is said to have loved or how he may be said to have loved that world you apply your selves to the latter to the performance of what is there required Which shall you through the grace of God inabling make good on your parts do not doubt but God will make good unto you what he hath engaged on his part 6. Christs serious Invitation 6. To which add the Sons Invitation Christs calling you to come unto him which you may hear him doing in that known Text Matth. 11.28 Come unto me ye that labour and are heavy laden viz. under the burden of sin seriously desiring as I said to be freed from the guilt and power of it As also in that
upon a diverse account being under the power Tyrannie f many hard Masters 1. The first and chief whereof is Sin 1. Under sin under which all men are An unquestionable truth which the Apostle sets down with a Probatum est Rom. 3.9 we have before proved both Iewes and Gentiles that they are all under sin So again Gal. 3.22 The Scripture hath concluded all under sin declared them so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as under the guilt so under the power of sin God be thanked saith the same Apostle to his Romans ye were the servants of sin Rom. 6.17 And again v. 20. When ye were the servants of sin ye were free from righteousnesse Such is the condition of all men before the grace of God meet with them to set them at liberty they are all servants of Corruption as Peter saith of those Saduces 2 Pet. 2.19 Serving diverse Lusts and Pleasures as Paul saith of himself and other believers before their conversion Tit. 3.3 And what greater slavery can there be in the world than this No drudgery like that of Sin If the Law of God be what it is The perfect Law of liberty as Saint Iames call it Iam. 1.25 Then the Law of sin must needs be a perfect Law of servitude and slaverie And under this slavery are all men by nature Even sold under sin So saith regenerate Paul of himself in regard of the remainders of Corruption which he found in himself Rom. 7.1 I am Carnal sold under Sin So he was so far forth as he was Carnal What are they then who are wholly such nothing but Carnal they must needs be no other but perfect slaves such as Ahab was of whom it is said that He sold himself to work wickednesse 1 King 21.22 2. And being thus under the Tyranny of sin 2. Under the power of Satan they are also under the power of Satan Paul being sent to the Gentiles he was sent upon this errand to turn them from the power of Satan unto God Act. 26.18 Such is the condition of all men by nature they are under the power of Satan that God of this world who blindeth the minds of them which believe not as Paul speaks 2 Cor. 4.4 Being in the snare of the Devil and taken Captive by him at his Will as the same Apostle saith of impenitent sinners 2 Tim. 2. last 3. To this add they are also under the Law Ye are not under the Law but under Grace saith aul to his beleeving Romans c. 6.14 3. Under the Rigorous exaction of the Law Intimating that before they were under Grace they were under the Law And so are all men before the Grace of God meet with them to put them under another Covenant they are under the Law the Law and Covenant of works Which like an Egyptian Taskmaster requireth that from them and that under the penalty of eternal condemnation which of themselves they are no ways able to perform By reason whereof they ly under the lash and Curse of the Law As many as are of the works of the Law they are under the Curse Gal. 3.10 4. And to this add 4. Under the fear of death they are also in bondage under fear of death So the Apostle sets forth their Condition Heb. 2.15 They are such as through fear of death death Temporal and Eternal are all their life time subject unto bondage Heb 2.15 Like slaves who are ever afraid of being cast into the Dungeon Such is the condition of all men by nature Q. But how cometh it so to be Quest How cometh man into this Captivity What did God make man in this estate A. Not so Man at the first was made a freeman in an honourable estate Lord over the rest of the Creatures and over himself Ans By falling from his God a servant to none but to his God whose service is perfect liberty But in this estate he continued not Man being in honour abideth not Psal 49.12 But falling from his God by his disloyalty and disobedience he fell from his state of Perfection forfeiting and losing that freedom which he had and so inslaving himself and all his Posterity who being then in his loyns and sinning in him are made justly lyable to the punishment of that his sin Thus did Man at the first sell himself and all his Posterity even as Esau did who by selling his Birth-right for a mess of Pottage made himself a servant to his younger Brother accordidg to that forenamed Prophecie Gen. 25.23 The Elder shall serve the Younger which as to spiritual privileges was made good in the person of Esau himself and as to Corporal in his Posterity who were afterwards subdued and brought into subjection by the posterity of Iacob as the story sets it forth 2 Sam. 8.14 After the same manner did our first Parent Adam sell himself and all his Posterity for an Apple by the eating whereof contrary to the command of his God he forfeited all his privileges making himself and all his posterity Servants and Slaves in such manner as you have heard Applic. All to be convinced of this Captivity and affected with it Applic. A truth which I wish it might in a right serious way be brought home to the hearts of all those whom it concerns that they might be throughly convinced of it You who are yet in your natural estates not changed and renewed by Grace know that this is your condition Such slaves are you in bondage under all these Tyrants Sin Satan the Law Death And O that you might be truly affected herewith This being the very first step to your deliverance so to see and feel this your servitude as that you may groan under it and so be brought to seek after a Redeemer Which till you do never look to be made partakers of this blessed Redemption here spoken of Especially labour to see and feel your selves to be under the Tyranny and Bondage of Sin un-the power of it servants to it sold under it A condition how miserable Even regenerate Paul though freed from the Dominion of sin yet feeling the workings of the remainders of Corruption in him he thereupon cryeth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O miserable man that I am And did this make him look upon his present condition as wretched how wretched then must yours be in whom sin ruleth and reigneth who are not in any degree as he was freed and delivered from the power of it Most miserable is this your slaverie So you look upon the condition of the Israelites in Egypt and the Jewes in Babylon and so upon Turkish Gallie-slaves But alas what is their servitude to yours They might be may be free in the midst of their slaverie their servitude reaching only to the outward man the Body yours to the inward to the Soul your souls being hereby inslaved Their servitude is temporarie but for a time such as death will put an end to
use of them externally and Ecclesiastically pure and holy And thus are Christians now purified under the Gospel in and by the Sacrament of Baptism which is as our Apostle is conceived to call it Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Laver of Regeneration wherein Christians being washed are Purified Sanctified as the same Apostle hath it Eph. 5.26 made Sacramentally and externally pure and holy such in foro Ecclesiae as to the Church into which they are thereby incorporated But to let this pass 2. The Purifying which here we meet with is an Inward and Real Purification 2 Really the thing represented and signified by those signes The Inward and Spiritual washing and purifying of the soul Which consisteth in two things Which consisteth in two things the taking away the Guilt and Power of sin the one in Iustification the other in Sanctification Both which are the works of Jesus Christ 1. The Purifying of his people in their Iustification by taking away the Guilt of sin 1. Taking away the Guilt of sin in justification Which is sometimes called a Purifying or Purging So we find it Heb. 1.3 When he had by himself purged our sins speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made a Purgation a Purification the word being the same with that in the Text that is taken away the guilt of them by making satisfaction to the justice of God for them which Christ did by the sacrifice of himself And so understand we that of St. Iohn 1 John 1.7 The blood of Iesus Christ cleanseth us from all sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so again that of his Rev. 1.5 To him that loved us and washed us from our sins in his blood viz. from the guilt of them This hath Christ merited by his death by shedding his Blood which being applyed to the soul through faith now it becometh effectual for this end for washing and cleansing of the soul This is that fountain of Purgation spoken of Zach. 13.1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Ierusalem for sinne and for uncleannesse viz. Iesus Christ whose blood shed is as a living ever-running fountain for the washing of beleevers from sinful impurities This is the Washing the Purging which David maketh such earnest suit for Psal 51.7 Purge me with Hysop and I shall be clean Wash me and I shall be whiter than snow In such a way were Legal Purifications some of them effected by a Bunch of Hysop dipt in a Lev. 4.4 Blood or b Num. 19.18 Water wherewith the things or persons to be purified were sprinkled And thus are spiritual Purifications the Purifying of the soul from sin effected by sprinkling of the blood of Christ upon it applying the merit of his death unto it which was the thing that David sought for But this I shall not now insist upon having dealt with it already in the former Branch which properly holdeth forth to us the Doctrine of Iustification 2. There is a second way of Purifying viz. by taking away the Filth and Contagion of sin which is done in and by Sanctification 2. Taking away the filth of sin in Sanctification And this we find frequently set forth by this word in the Text called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Purging Purfying But not more frequently than fitly Sinne being a spiritual Defilement Obs 1. Sin a spiritual defilement Pollution Filthinesse Vncleannesse So we have it often set forth under these terms As by the Prophet Ezekiel Cap. 36. v. 25. From all your Filthiness and from all your Idols will I cleanse you And again v. 29. I will save you from all your uncleanesses So by St. Peter 2 Pet. 2.20 where speaking of such sinful wayes and courses as the men of this world are given over to he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pollutions or defilements of the world And so St. Paul 2 Cor. 7.1 where he exhorts Christians to cleanse themselves from all filthinesse of flesh and Spirit making use of another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrimamentum Defilement And St. Iames the like Iam. 1.21 Wherefore lay apart all filthinesse and superfluity of naughtinesse Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordes Filth Soile fitly expressing the nature of sin which defileth the soul and maketh it loathsome in the eyes of God as filth doth the Body or Garments in the eyes of Man This doth all Sin Original sin which defileth the Nature of man Actual sins which defile the Person Every one being a new blot or spot up on the soul Like as some sins are in the eyes of men so are all in the sight of God If any blot hath cleaved to my hands saith Iob cap. 31.7 any act of injustice which being a sin is a blot in the sight of God Such is all Iniquitie all sin Vncleanness Obs 2. All men by nature unclean And with this Vncleannesse are all the sons of men defiled and polluted Even Gods Elect as well as others before the grace of God meet with them they are no better than others they are Vnclean So much is plainly intimated and insinuated in this word that he might Purifie Purifying presupposeth Pollution Things which are pure already cannot be said to be Purified Purification imports a mixture of soile and filth And such is the condition even of Gods Elect before Christ cometh to purifie them they are impure creatures Such they are by nature So we have the Churches condition set forth Ezek. 16.6 When I passed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live Yea I said unto thee when thou wast in thy blood live Such is the condition of Gods own people before the regenerating grace of God come to sanctifie them they are like a new-born Infant weltring in the blood of its Nativity impure polluted creatures defiled with Original corruption which overspreading the whole man maketh the person unclean and leaveth a taint upon the best of duties that can be performed by him Such is the Churches acknowledgement in that other obvious Text Isa 64.6 We are all as an unclean thing All our righteousnesses are as filthy rags Their Persons their actions were all contaminated with sin And so is it with all unregenerated persons there is nothing but uncleanenss in them Applic. Appli Unregenerate persons to loath themselves Which let it be brought home to you all of you who are as yet in this estate being in a state of unregeneracy having no more than what nature hath contributed to you know that you are vile loathsome creatures And being such how do you think that you shall stand before that holy God who is of purer eyes than to behold evil and cannot look upon iniquitie viz. without detestation and abhorrences as the Prophet Habakkuk saith of him Hab. 1.13 O that you might come to be
did his God Rom. 1.9 doing his will from the heart as he exhorteth servants to do Eph. 6.6 And doing his work Seeking his honour seek his honour and glory Which do you also upon the same account as being his Peculiar people bought by him for such an end that you might be to the praise of his glory as the Apostle hath it Eph. 1.12 and that in a peculiar way To this end it was that he made all things and will make them all serve to this end in a general way See that you whom he hath made his Peculiar people do this in a peculiar way Live you to the glory of him who hath Redeemed bought you Ye are bought with a price saith the Apostle Wherefore glorifie God in your Body and in your Spirit for they are Gods 1 Cor. 6.1 Thus do you seek the glory of this your Redeemer making this your chief design Being willing upon this account to do or suffer any thing for Iesus Christ Of this mind was the blessed Apostle who tells his Philippians cap. 1.20 that this was his Confidence that whatever happened unto him yet Christ saith he shall be magnified in my Body whether it be by life or death And this let every of us seek after that the name of our Lord Iesus Christ may be glorified in us and by us as the same Apostle prayeth for his Thessalonians 2 Thess 1.12 which whilest we endeavour doubt not but as it there followeth we shall be glorified in him and with him Having thus as his peculiar people endeavoured to glorifie him upon earth he will hereafter own us as his peculiar people glorifying us with himself in heaven When the rest of the world as Goats shall be set upon his left hand as slighted not regarded by htm then will he own us for his sheep setting us on his right hand honouring us before God Angels and men saying unto us as there we have it Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Mat. 25.34 When wicked and ungodly men all profane persons and hypocrites who have onely a shew of Religion shall be cast forth as Chaff and burned with fire unquenchable then shall we as Wheat be gathered into the Garner as Iohn the Baptist describeth the different conditions of Believers and others Luke 3.17 Then will the Lord Christ make it known to all the world what esteem he hath of his Saints that he accounteth them his Segullah his peculiar Treasure his Iewels which he will do by sending his Angels to gather them together from the four winds from one end of heaven to the other as we have it Mat. 24.31 where-ever their bodies lie scattered and so laying them up as his Iewels in the Cabinet of Eternity his Kingdom of Glory Many other uses might be yet made of this Vse 4. Christians to make Christ their peculiar Treasure Hath Christ taken us for his Peculiar people esteeming highly of us above others who have deserved as well or better than we have done Why then in answer hereunto let us set the like Peculiar Affection upon him taking him for our peculiar Treasure prizing and esteeming him above all accounting all but losse and dung that we may win Christ and be found in him as the Apostle saith of himself that he did Phil. 3.8 9. And making such account of him Vse 5. Highly esteeming of the Saints next to him make the like account of his Saints Taking heed of offending them which who so doth even the least of them he may hear Christ telling him that it were better for him that a mill-stone were hanged about his neck and that he were drowned in the depth of the sea Mat. 18.6 Take heed of wronging injuring them by word or deed knowing how dear and precious they are unto Iesus Christ even as the Apple of his eye So we find them called Zach. 2.8 He that toucheth you toucheth the Apple of his eye What is done unto them either for or against them Christ taketh it as done unto himself In as much as ye have done it to one of the least of these my brethren ye have done it unto me Mat. 25.40 45. They are Christs Peculiar people his choise favourites therefore offend them not wrong them not nor yet slight them Take heed that ye despise not one of these little ones Mat. 18.10 But let them be precious in our eyes look upon them as the Iewels of the world highly esteeming of all those in whom we see aliquid Christi any thing of Christ The more of Christ the more precious they are And therefore highly account of such looking upon them as the truly excellent ones delighting in them being ready to do all offices of love unto them Thus was holy David affected as he sets it forth Psal 16.3 My goodnesse O Lord exeendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight And let the like affection be in every of us which express we in the like way looking upon the Saints as the Excellent ones delight we in their society and let our goodness extend unto them communicating of our goods unto them suitable to their Necessity and our Ability Which who so doth he shall have Christ himself for his Insurer Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple do the least office of love to him for Christs sake verily I say unto you he shall not lose his reward Mat. 10. last Thus let the same mind be in us which was and is in Iesus Christ as the Apostle presseth it upon his Philippians c. 2. v. 5. Those whom he hath given himself for and purified to be a peculiar people unto himself let them also be a peculiar people unto us But I passe on to that which remaines the last clause in the Text. Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth being his Peculiar people they are also a People zealous of good works Zealous of good works A Clause fitly added and annexed to the former Adjicit hanc partem Apostulus ut insinuet ità demùm nos fore populum acceptabileus peculiarem Christo si bonorum operum studiosi fuerimus Estius Comment in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem ità facit sectatores bonorum operum Ibid. Not to intimate unto us what Estius would have that in this way and by this meanes men become acceptable unto Christ and his Peculiar people by being forward in good works No they are not any works of ours that can ingratiate us bring us into grace and favour with him they being the fruits of his grace in us So much the same Author there upon second better thoughts cannot but acknowledge
here positively and clearly held forth in this Text that Whosoever they are that come unto Jesus Christ receiving him as their Saviour and Lord they shall be received by him obtaining from him that great benefit of his death This do ye build your souls upon putting them upon this way and then my soul for yours they shall not miscarry In the mean time as for any other latitude or extent of the Fathers or Sons Intentions whether and if so in what way reaching to all or confined only to a select company leave it as safely you may to the more acute disquisition of the Schools to which there is indulged a liberty of disputing what being not so easie for vulgar heads to apprehend is not so safe for them to determine Blessed be God you have so much of Christ and of Gods gracious purpose towards all repenting and believing sinners in and through him clearly and convincingly held forth unto you as that you shall not need to trouble your heads about any such dubious intricacies as are by some who it may be would seem to be somebody presented to you and with some colour of zeal obtruded upon you under the notion of important truths Let it be my desire and earnest request to you that you would make much of old truths those Doctrines which you have received not lightly and readily receding from any of them not without clear and strong convictions And among other not from those concerning Election and Redemption which have been so fully vindicated as in former Ages so in this last by divers eminent both for learning and true pietie as that it may well be wondered at that the Bucklers should still be held up against them This that you may do among other is one end of my putting this small Treatise into your hands Which commending to the blessing of him who gave it to me I rest Great Yarmouth June 1. An. Dom. 1657. Your servant in the Lord JOHN BRINSLEY Three Links OF A GOLDEN CHAIN JOHN 6.37 All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out THE words are part of a Sermon Preached by our blessed Saviour to some of the Iewes in the Synagogue Coherence the publick meeting-place for religious worship in Capernaum So much we may learn from the 59th verse of the Chapter These things said he in the Synagogue as he taught in Capernaum In this Sermon he dealeth with these his Auditors as by way of Information and Instruction shewing them who and what himself was and what their duty was in reference to him viz. to believe on him so also by way of Objurgation and Reprehension taxing and reproving them many of them for not doing what was their duty not believing not acknowledging him to be what he was notwithstanding that they had seen him and his works been eye-witnesses of the admirable effects of his divine power as in that miracle which a little before he had wrought the multiplying of loaves and fishes so in many other This he chargeth upon them in the verse next before the Text v. 36. But I said unto you that ye also have seen me and believe not But how came this to pass that they should be so blind so stupid as seeing what they did yet not to acknowledge him to be what he was not to believe on him For this we have a Reason subjoyned in the words which I have now pitched upon Thus it was with them Tantae contumaciae causam esse dicit quod reprobi sint Calvin in loc in as much as they were not in the number of those that were given to him by his Father Which if they had been there would have been other terms betwixt him and them than then there were They would have come unto him after another manner than now they did non tantùm pedibus sed affectibus not only with the feet of their Bodies but also of their Soules receiving and embracing him which if they had done he would have been as ready to do the like to them All that my Father giveth me shall come unto me and him that cometh unto me I wil in no wise cast out Quorsùm hoc dicat omnes ferè consentiunt reddi èausam cur illi quibuscum loquebatur ad se non venirent i. e. in se non crederent Maldonat Com. in loc So Expositors generally almost universally as the Jesuite Maldonate though against his will taketh notice of it conceive of the coherence and dependance of these words with and upon the former Going along with them Division take we notice in them of three particulars three things worthy the taking notice of being as it were three of the principal hinges upon which our Eternal happiness depends and hangs three Links of that Golden Chain as our Mr. Perinks calls the Order of the causes of mans Salvation The First whereof is Gods gracious Donation his giving some amongst the sons of men to his Son Christ All that the Father giveth me The Second Mans effectual vocation his bringing home to Christ All that the Father giveth me shall come unto me The Third Christs ready Acceptation his receiving and imbracing those who are thus given to him and thus come to him And him that cometh unto me I will in no wise cast out Answerably to which Particulars we may draw forth the Text into three Doctrinal Propositions or Conclusions 1. There are some among the sons of men given by God the Father unto his Son Christ 2 All those who are so given shall come unto him 3. Those who so come he will in no wise cast out Three Doctrines of great Importance Let me crave your best attentions whilest I deal with them severally Begin with the first There are some among the sons of men given by God the Father unto his Son Christ Prop. 1. Some given unto Christ by his Father All that the Father giveth me saith the Text. So then there are some that are given to Christ by his Father Ob. Some you may say given to him by his father what were not all things his before How given to him Christ being the Son had not he an equal interest in all things with his Father Ans Yes he had so as God Upon this account we find them making claim to an universal interest in whatever his Father had John 16.15 All things that the Father hath are mine Christ being the Eternal Son of God by generation he communicateth with him as in his Essence so in all his Properties and Interests All thine are mine and mine are thine saith he to his Father John 17.10 But here in the Text we are to look upon him as Mediator as God-Man And so we shall find him in the capacity of a Receiver receiving whatever he hath from his Father Thus he is said to have received life from him Joh. 5.26 As the Father
quod non nisi corde eoque ardenti cupido geritur Musc Com. in Text. If there be an earnest desire a longing of the soul after Christ an earnest desire of Union and Communion with him an intense love to him so that the soul is enamoured with him a serious and fixed resolution in the heart to rest upon him to trust in him for the pardon of sins and eternal salvation all which accompany a true saving faith the soul cannot be ignorant of it This is a thing which upon the enquiry every one may know of his own heart whether he hath thus come to Christ thus received him How else is it that the Apostle putteth his Corinthians upon this trial 2 Cor. 13.5 Examine your selves whether you be in the faith Prove your own selves know ye not your own selves how that Iesus Christ is in you And once knowing this now may they conclude and that certainly that they are within the compass of Gods gracious Election that they are by him given to his Son Jesus Christ Christiās make sure their Election by coming to Christ Which let every of us I say labour in this way to make sure to our selves The world being divided into two parts one part given to Christ the other part left to Satan the Prince of this world see we to which of these it is that we belong whether to Christ or Satan Is it so that we have renounced Satan abandoned his service and given our selves to the Lord Jesus taking him for our Saviour and Lord now may we conclude that we are in the number of them whom God hath given to him appointed to salvation by and through him Only see that this our coming to him be Inward and Real See that this Coming be real Not such as the coming of these Capernaites was who came unto Christ but it was as I shewed you out of a by and sinister respect And thus surely do the greatest part of Christians at this day come unto him They make a profession of his name But wherefore is it why they do it pro formâ for fashion-sake or they expect some outward advantage by it They follow Christ Vix quaeritur Jesus propter Jesum August in Joh. 6.26 as these Capernaites did for the loaves Take heed it be not so with us If we come unto Christ see that we come with upright and sincere hearts out of an earnest desire of having Union and Communion with him So coming unto him now take this as an evidence of Gods gracious Donation that we are by him given to his Son as also of Christs gracious reception So coming unto him we shall not be rejected of him So it followeth in the last branch of the Text. And him that cometh unto me I will in no wise cast out There have we the third and last Proposition or Doctrine Those who come unto Christ he will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prop. 3. Casting out what Non ejiciam for as To open the Phrase To cast out properly it imports an Ejection or Expulsion a casting out of some place or company Thus we read how the Jewes cast Stephen out of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.58 And our Saviour out of the Synagogue John 9.34 35. They cast him out saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. out of the Synagogue as the 22. verse explaines it Augustines Interpretation not allowed Quale est illud intus unde non exitur foras Magnum penetrale dulce secretum August Tract in loc And in such a sense do some here understand it I will in no wise cast out That is say some out of my Kingdom of Glory So Augustine here looketh upon it Hither it is that all those who are given to Christ all Gods Elect shall come they shall come unto him in his Chamber of presence his magnum penetrale as he calls it that is his Marriage-chamber and being once entred there he shall never eject never cast them out again But this Maldonate excepts against as not being so proper to this Text Cum dicit ad me venit non significat ad se in coelo ubi fides non est Maldon in Text. where Christs promise is unto those who come to him by faith Now there is no room for no use of faith in heaven where all shall live by sight We walk by faith and not by sight saith the Apostle 2 Cor. 5.7 intimating faith to be proper for earth and sight for heaven where faith and hope shall be swallowed up of vision and fruition And therefore let we that go though in it self a truth And not unlike is that Interpretation of Cyril Nor yet Cyrils who understands this of the last Judgment at which time all wicked and ungodly ones all unbelievers shall be cast out So our Saviour tells the unbelieving Jewes Math. 8.12 The children of the Kingdom meaning them who looked upon themselves as such being the only people then under a visible Covenant shall be cast out into outer darknesse And so shall it be with all other ungodly persons Then shall Christ say to the Goats on his left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Mat. 25.41 But so shall it not be with his Elect his Sheep whom he shall then set upon his right hand speaking to them in another language Come ye blessed of my Fathtr inherit the Kingdom prepared for you c. v. 34. Then shall not they be cast out but admitted and received into those everlasting mansions Which is also there set forth in the same Chapter under the Parable of the wise and foolish Virgins the one of which are said to be kept out the other received into the Mariage-chamber v. 11 12. fitly representing the different entertainment of believers unbelievers at the day of the general Judgment A truth also but liable to the same exception with the former which also the aforesaid Author puts in The coming which our Saviour here speaketh of is by faith Non enim illuc homines ad Christum per fidem venient de quo adventu his loquebatur Maldon in Text. But so shall not men come unto him at that day The souls of Gods Saints being once entred into their glory living by sight which they do being separated from their bodies they shall henceforth have no more use of faith Now abideth faith saith the Apostle 1 Cor. 13.13 viz. whilest we live here not so after death not so at the last Judgment when men shall see and feel what now they do or will not believe So then what our Saviour here saith of his not casting forth those that come to him must be understood of this life Those who here come unto him by faith believing on him he will in no wise cast out