Three links of a golden chain, or, Three of the principal causes of mans salvation viz, God giving his elect unto Christ, their coming unto Him, His receiving of them, doctrinally opened and practically applied as it was lately delivered unto the Church of God at Great Yarmouth / by John Brinsley.
THE words are part of a Sermon Preached by our blessed Saviour to some of the Iewes in the Synagogue, 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.
THE words Are part of a Sermon Preached by our blessed Saviour to Some of the Iewes in the Synagogue, the public meetingplace 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.
aud 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,
and what himself was, and what their duty was in Referente 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 Eyewitnesses of the admirable effects of his divine power,
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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.
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 subjoined in the words which I have now pitched upon.
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Thus it was with them, 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:
Thus it was with them, 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:
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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.
So Expositors generally, almost universally (as the Jesuit Maldonate, though against his will, Takes notice of it) conceive of the coherence and dependence of these words with and upon the former.
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Going along with them, 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.
Going along with them, 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. Perkins calls the Order of the Causes of men Salvation.
] 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:
] 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:
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Ob. Some (you may say) given to him by his father? what, were not all things his before? Christ being the Son, had not he an equal interest in all things with his Father?
Ob. some (you may say) given to him by his father? what, were not all things his before? christ being the Son, had not he an equal Interest in all things with his Father?
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Ans. Yes, he had so, as God ▪ Upon this account we find them making claim to an universal interest in whatever his Father had, Iohn 16. 15. All things that the Father hath are mine.
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,
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,
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and mine are thine (saith he to his Father) Iohn 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.
and mine Are thine (Says 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.
Thou hast given him power over all flesh, John 17. 2. And thus giving •ower and authority to this his Son, he also giveth unto him some to be his subjects, over whom he may exercise that Authority.
Thou hast given him power over all Flesh, John 17. 2. And thus giving •ower and Authority to this his Son, he also gives unto him Some to be his subject's, over whom he may exercise that authority.
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But there are some among them who are given to him in a more peculiar way, to special ends and purposes, that they may be to him NONLATINALPHABET, a peculiar people (as they are called, Tit. 2. 14. ) given to him not only as a Soveraign, but a Saviour, not only to be governed, but saved by him.
But there Are Some among them who Are given to him in a more peculiar Way, to special ends and Purposes, that they may be to him, a peculiar people (as they Are called, Tit. 2. 14.) given to him not only as a Sovereign, but a Saviour, not only to be governed, but saved by him.
Thus are all, and only Gods Elect given unto Christ by his Father. They being first the fathers, he then giveth them to his son Christ. Mark it; Two particulars.
Thus Are all, and only God's Elect given unto christ by his Father. They being First the Father's, he then gives them to his son christ. Mark it; Two particulars.
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Clay in the hands of the Potter ▪ That is the similitude made use of by the Prophet Ieremie to set forth the absoluteness of Gods power in disposing of Nations, Jer. 18. 6. Behold, as the Clay in the Potters hand,
Clay in the hands of the Potter ▪ That is the similitude made use of by the Prophet Ieremie to Set forth the absoluteness of God's power in disposing of nations, Jer. 18. 6. Behold, as the Clay in the Potters hand,
They being all one lump, all alike corrupted in Adam, equal sharers in his Transgression, and alike heires of his Corruption, God looking upon them in that estate, it was now in his power,
They being all one lump, all alike corrupted in Adam, equal sharers in his Transgression, and alike Heirs of his Corruption, God looking upon them in that estate, it was now in his power,
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Even as a Prince (it is Musculus 's comparison, writing upon the Text) having a company of Rebels & Traitors in custody, all alike guilty of death, he pardoneth some of them, receiving them (it may be) into grace and favour,
Even as a Prince (it is Musculus is comparison, writing upon the Text) having a company of Rebels & Traitors in custody, all alike guilty of death, he Pardoneth Some of them, receiving them (it may be) into grace and favour,
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They being all involved in the transgression of their first Parent, sinning in him, and so alike guilty of death, he leaveth some to receive their just demerits,
They being all involved in the Transgression of their First Parent, sinning in him, and so alike guilty of death, he Leaveth Some to receive their just demerits,
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Yea, shall we rise higher, and with the Supralapsarians (as some at this day, from their difference in judgment from others about this point, are called) and look upon man in his pure naturals, as not yet fallen, meerly as Gods creature, simply and absolutely considered;
Yea, shall we rise higher, and with the Supralapsarians (as Some At this day, from their difference in judgement from Others about this point, Are called) and look upon man in his pure naturals, as not yet fallen, merely as God's creature, simply and absolutely considered;
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It was the plea of that Housholder in the Gospel, when some of his labourers whom he had hired into his Vineyard, quarrelled with him about the unequal distribution of their wages, What (saith he) is it not lawful for me to do what I will with mine own? Mat. 20. 1•.
It was the plea of that Householder in the Gospel, when Some of his labourers whom he had hired into his Vineyard, quarreled with him about the unequal distribution of their wages, What (Says he) is it not lawful for me to do what I will with mine own? Mathew 20. 1•.
And so indeed they justly might, were that property absolute (which none of the son• of men have in whatever they enjoy.) Now such is the Interest which God hath with all the sons of men, who being his Creatures, live and move,
And so indeed they justly might, were that property absolute (which none of the son• of men have in whatever they enjoy.) Now such is the Interest which God hath with all the Sons of men, who being his Creatures, live and move,
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and consequently an absolute power over them, so as he may dispose of them, not only in regard of their temporal, but eternal estates, as it pleaseth him.
and consequently an absolute power over them, so as he may dispose of them, not only in regard of their temporal, but Eternal estates, as it Pleases him.
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chooseth some to be vessels of mercy, predestinating them to obtain salvation, whilest he passeth by others by a Negativ ▪ Reprobation, or Praeterition, leaving them to themselves,
chooses Some to be vessels of mercy, predestinating them to obtain salvation, whilst he passes by Others by a negative ▪ Reprobation, or Preterition, leaving them to themselves,
The Lord knoweth them that are his (his by Election) 2 Tim. 2. 19. (saith our Saviour, speaking to his Father of his Apostles) Iohn 17. 6. Thine, not by a pious kind of disposition (as Grotius fouly corrupteth that Text) but by a gracious pre-election. And such are all those who are given to Christ to believe on him,
The Lord Knoweth them that Are his (his by Election) 2 Tim. 2. 19. (Says our Saviour, speaking to his Father of his Apostles) John 17. 6. Thine, not by a pious kind of disposition (as Grotius foully corrupteth that Text) but by a gracious pre-election. And such Are all those who Are given to christ to believe on him,
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As he hath chosen us in him before the foundation of the world, Eph. 1. 4. And thus are they his people. Even as the peopl• of Israel were in an outward and visible way, whom Moses tells, Deut. 7. 6. Thou art an holy people unto the Lord thy God;
As he hath chosen us in him before the Foundation of the world, Ephesians 1. 4. And thus Are they his people. Even as the peopl• of Israel were in an outward and visible Way, whom Moses tells, Deuteronomy 7. 6. Thou art an holy people unto the Lord thy God;
And being thus his by Election, now (in the third place) in order to the executing and bringing to pass his gracious purpose towards them, he giveth them to his Sonne Christ.
And being thus his by Election, now (in the third place) in order to the executing and bringing to pass his gracious purpose towards them, he gives them to his Son christ.
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Thine they were, and thou gavest them to me, (saith our Saviour there of his Apostles) Ioh. 17. 6. And so is it with all those who are ordained to eternal life, being God the Fathers by Election, he giveth them unto his Son Christ.
Thine they were, and thou Gavest them to me, (Says our Saviour there of his Apostles) John 17. 6. And so is it with all those who Are ordained to Eternal life, being God the Father's by Election, he gives them unto his Son christ.
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as in the verse next but one after the Text, v. 39. This is the Fathers will which hath sent me, that of all that he hath given me I should lose nothing.
as in the verse next but one After the Text, v. 39. This is the Father's will which hath sent me, that of all that he hath given me I should loose nothing.
And so in that 17. of Iohn, the Disciples are divers times set forth under that Periphrasis [ Those whom thou hast given me ] v. 9, 11, 12. And so all other believers, all that then did,
And so in that 17. of John, the Disciples Are diverse times Set forth under that Periphrasis [ Those whom thou hast given me ] v. 9, 11, 12. And so all other believers, all that then did,
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In his Decree of Election. God ordaining them to the end, to obtain salvation, ordaineth them also to the meanes, giving them unto his Son Christ, choosing them in him. So saith the Apostle in tha• Text forecited, Eph. 14. As he hath chosen us in him.
In his decree of Election. God ordaining them to the end, to obtain salvation, ordaineth them also to the means, giving them unto his Son christ, choosing them in him. So Says the Apostle in tha• Text forecited, Ephesians 14. As he hath chosen us in him.
NONLATINALPHABET In Christ, whom God his Father constituted and appointed to be (as it were) the Head and Root of the Election, into whom his elect people were by his decree (as it were) ingrafted (as all mankind by nature was into the sixst Adam ) that so they might be made partakers of those saving benefits by and through him, of Grace here,
In christ, whom God his Father constituted and appointed to be (as it were) the Head and Root of the Election, into whom his elect people were by his Decree (as it were) ingrafted (as all mankind by nature was into the sixst Adam) that so they might be made partakers of those Saving benefits by and through him, of Grace Here,
and the children whom the Lord hath given me, saith Christ speaking of his Disciples (as that Text is by many expounded) Isa. 8. 18. And upon this account our Saviour saith of his Apostles in some of those Texts forecited, Iohn 17. 9, 11. that they were given to him by his Father, viz. actually given to bel•eve on him, to follow him, to own and acknowledge him for their Lord and Master.
and the children whom the Lord hath given me, Says christ speaking of his Disciples (as that Text is by many expounded) Isaiah 8. 18. And upon this account our Saviour Says of his Apostles in Some of those Texts forecited, John 17. 9, 11. that they were given to him by his Father, viz. actually given to bel•eve on him, to follow him, to own and acknowledge him for their Lord and Master.
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So Grotius, who interprets it of an effectual giving, Gods preparing men for Christ, and working faith in them, in such (saith he) as have a precious disposition thereunto.
So Grotius, who interprets it of an effectual giving, God's preparing men for christ, and working faith in them, in such (Says he) as have a precious disposition thereunto.
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And so Carthusian conceives it may be here looked upon; All that he giveth me ] i. e. (saith he) such as by his secret inspiration he inclineth to come unto me.
And so Carthusian conceives it may be Here looked upon; All that he gives me ] i. e. (Says he) such as by his secret inspiration he Inclineth to come unto me.
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But this were to confound these two parts of the Text, Gods gracious Donation, with mans Effectual Vocation, his Giving with mans coming, which are here set forth as two distinct acts, the one of them antecedaneous to the other, going before,
But this were to confound these two parts of the Text, God's gracious Donation, with men Effectual Vocation, his Giving with men coming, which Are Here Set forth as two distinct acts, the one of them antecedaneous to the other, going before,
as in Order, so in Time ▪ All that the Father giveth me shall come unto me ▪ Gods giving goeth before mans believing. Others there are who put both together, Gods Election before time, and his calling in time: So Gorran. But others,
as in Order, so in Time ▪ All that the Father gives me shall come unto me ▪ God's giving Goes before men believing. Others there Are who put both together, God's Election before time, and his calling in time: So Gorran. But Others,
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and that more rightly, restrain it rather to the fo•mer of these, Gods giving before time in his decree of Election. So our Protestant Divines generally look upon it, not without the co•sent of some Romanists. And with them I shall choose to go along,
and that more rightly, restrain it rather to the fo•mer of these, God's giving before time in his Decree of Election. So our Protestant Divines generally look upon it, not without the co•sent of Some Romanists. And with them I shall choose to go along,
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as I assure my self I warrantably may, hereby understanding (as judicious Diodate, and our own Annotator• have it) all Gods Elect; who are given unto Christ by God his Father before they come to him, before they actually believe on him.
as I assure my self I warrantably may, hereby understanding (as judicious Diodate, and our own Annotator• have it) all God's Elect; who Are given unto christ by God his Father before they come to him, before they actually believe on him.
And hence it is that our Saviour speaking of the Elect among the Gentiles, he calleth them his sheep, John 10. 16. Other sheep have I which are not of this fold, them also must I bring,
And hence it is that our Saviour speaking of the Elect among the Gentiles, he calls them his sheep, John 10. 16. Other sheep have I which Are not of this fold, them also must I bring,
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and they shall hear my voice, Though as yet they were not come into his fold, they did not own him for their Shepherd, yet he had an interest in them, they were his sheep, given to him by God his Father.
and they shall hear my voice, Though as yet they were not come into his fold, they did not own him for their Shepherd, yet he had an Interest in them, they were his sheep, given to him by God his Father.
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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;
Ans. Here, for further illustration I might show 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;
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.
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 gives his elect unto christ, that he may perform unto them that threefold 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,
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 subject's in his Kingdom of grace,
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.
But I shall not give Way to any further enlargements upon this Subject, remembering that this First Proposition is Here only employed. Make Some Application of it.
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Which (in the first place) may be directed by way of Information. 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.
Which (in the First place) may be directed by Way of Information. In which Way it may be useful to us for the rectifying and settling of our Judgments in Some controverted points Concerning those two great Doctrines of Election and Redemption.
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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,
Elegit qui è multis Someone legit. To choose, is to take Some out of many. And such is God's Election; his choosing of Some out of the world of mankind,
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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 NONLATINALPHABET, this All here in the Text. But yet this All is but some, some among mankind. Election is only of some.
True indeed, there is (as Augustine somewhere Says) Inter electos Specialis quaedam universitas, a kind of special universality among God's Elect, in as much as they Are gathered out of all conditions of Persons, in all nations, through all the Ages of the world, out of which is made up this, this All Here in the Text. But yet this All is but Some, Some among mankind. Election is only of Some.
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2. And that (2ly) of some particular individual persons. This Arminians (at least some of them) deny, making Election to be only Axiomatical, not Personal, a choosing and designing of the meanes not of the Persons. God hath (say they) made choise of the way and meanes to bring men to salvation by, viz. by believing on his Son Jesus Christ;
2. And that (2ly) of Some particular Individu Persons. This Arminians (At least Some of them) deny, making Election to be only Axiomatical, not Personal, a choosing and designing of the means not of the Persons. God hath (say they) made choice of the Way and means to bring men to salvation by, viz. by believing on his Son jesus christ;
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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.
But the Text Here speaks more, All that the Father gives me. ] clearly intimating a Personal Election, a giving of Some Individu Persons unto christ.
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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,
4. Again, Election is not only to the End, but also to the Means. God electing his people unto life, he by the same Decree gives them unto christ, that they by believing on him, may be saved by him,
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.
This for Election, which being the First Link in the Golden Chain, the First and main wheel in the work of men 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.
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In the second place, make we the like Observation touching the Doctrine of Redemption, that it is not any more universal than Election. So indeed some,
In the second place, make we the like Observation touching the Doctrine of Redemption, that it is not any more universal than Election. So indeed Some,
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] 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.
] 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.
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,
I have finished the work which thou Gavest me to do (Says he to his Father) John 4. 17. Now what that work was we have seen, viz. he had employed himself for the good and benefit of those whom his Father had given him,
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.
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) seems to speak most Fully for the Adversary.
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NONLATINALPHABET, for all, that is, still, for this NONLATINALPHABET, 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,
, for all, that is, still, for this, this All herein the Text, All and every one whom his Father had bestowed upon him (as Diodate rightly expounds it.) Thus does this word [ All ] Here,
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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,
I lay down my life for my sheep, Says the obvious Text, John 10. 15. Which (whatever evasions Are sought out to elude it) speaks this truth so clearly,
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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,
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,
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But herein how are they mistaken? In thus extending this grace, how do they extenuate it? Of all Doctrines I know none that in truth more derogates from this grace of God in Christ, than this;
But herein how Are they mistaken? In thus extending this grace, how do they extenuate it? Of all Doctrines I know none that in truth more derogates from this grace of God in christ, than this;
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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.
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.
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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.
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.
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And so let it be in the eyes of all the Lords people, to whom God hath evidenced and made known this his gracious purpose, that they are in the number of those whom he hath thus given to his Son Christ, Let them give unto him the glory of this his Grace, Free Grace.
And so let it be in the eyes of all the lords people, to whom God hath evidenced and made known this his gracious purpose, that they Are in the number of those whom he hath thus given to his Son christ, Let them give unto him the glory of this his Grace, Free Grace.
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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,
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, engrafting them into Another stock, the stock of the second Adam, giving them unto his Son christ, to be reconciled, redeemed,
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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,
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, Ephesians 1. 3, 4. Endeavouring 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 You Are not your own, etc. Therefore Glorify God in your body,
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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,
and in your Spirit, which Are God's And so let me press it upon you all you, who lay any claim to an Interest in this blessed privilege, of being thus given to christ. Know you now that you Are no longer your own, At your own dispose,
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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 that by a double right, as of purchase (of which he there speaks in that former Text, You Are bought with a price, the blood of christ) so of Donation, being given unto him by God his Father.
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,
None of us lives to himself, and no man Dieth to himself (Says the same Apostle, Rom. 14. 7, 8. speaking de jure, what Christians ought to do;) For whither we live we live unto the Lord,
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.
Thus I have done with the First of these Propositions, which holds forth unto us this gracious Donation, God's giving of his Elect people unto christ.
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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, the other inward and real.
Ans. For the explicating of the Phrase, we may take notice of a twofold coming unto christ (even as there is a twofold Calling) the one outward and formal, the other inward and real.
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.
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.
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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.
not only with the outward, but inward man; come to him with their hearts and Souls, out of an inward respect and entire affection which they bear unto him.
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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.
Thus did Some of his followers, his Disciples, At this time come unto him, looking upon him as the bred 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.
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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.
This is the coming of which our Saviour Here speaks in the Text. All that the Father gives me shall come unto me ] that is, Believe on me. So the 35th verse explains it.
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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,
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, looks up unto him,
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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.
so the Foot, whereby it comes unto him, comes to him as to a Saviour and Redeemer, expecting salvation only by and through him, desiring to have union and Communion with him.
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This it is to believe on Christ, and this it is to come unto him. A Metaphorical expression, fitly setting forth the nature of Faith, saving, justifying Faith.
This it is to believe on christ, and this it is to come unto him. A Metaphorical expression, fitly setting forth the nature of Faith, Saving, justifying Faith.
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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,
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 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,
as with her finger, so with her faith) by which means she drew from him that sanative virtue by which she was healed, Mathew 9. 20. Even thus does the soul come unto christ by faith; being made sensible of its own wretched condition by reason of since,
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 apprehending the fullness that is in christ, fullness of Merit, and fullness of Spirit, whereby he is able to work a perfect cure for it, by taking away both the guilt and power of since,
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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.
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.
[ All that ] NONLATINALPHABET, 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.
[ All that ], A word of the Neuter Gender, Omne, or Quicquid, All or whatever. Which Some look upon as Emphatical, importing more exactly an Universality than the Masculine Gender would.
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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,
Of such extent is the decree of God's Election, as also of Christ Redemption, tho•gh neither of them Universal as to singula generum, all particular Persons,
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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.
for you 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.
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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 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 gives me shall come unto me.
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sed per affirmationem, Ad me veniet. Mu•cul. in loc. not as a Probable, but as a Certain, an indubitable truth. NONLATINALPHABET, Ad me veniet. Not, venire potest, or veniat;
sed per affirmationem, Ad me Come. Mu•cul. in loc. not as a Probable, but as a Certain, an indubitable truth., Ad me Come. Not, venire potest, or Veniat;
Quest. But how cometh it so to be? How cometh it to pass that there should be such a certainty herein, that all and every of those who are thus given to Christ, should thus come unto him, that all that are Elected should believe on him?
Quest. But how comes it so to be? How comes it to pass that there should be such a certainty herein, that all and every of those who Are thus given to christ, should thus come unto him, that all that Are Elected should believe on him?
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NONLATINALPHABET, 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.
, 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 Mysteres.
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God hath chosen the foolish things of the world (saith the Apostle in that Text even now cited) 1 Cor. 1. 27. NONLATINALPHABET, for NONLATINALPHABET, foolish things of the world, that is, foolish persons, so accounted in and of the world.
God hath chosen the foolish things of the world (Says the Apostle in that Text even now cited) 1 Cor. 1. 27., for, foolish things of the world, that is, foolish Persons, so accounted in and of the world.
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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, saith the Apostle speaking of this Decree, which is the first ground-work of Mans salvation layed by God himself, 2 Tim. 2. 19. NONLATINALPHABET, a sure and steady foundation, not to be shaken, much less overturned.
So does not God. His Counsel shall stand, Isaiah 46. 10. So shall this his Eternal Counsel, his decree of Election. The Foundation of God Stands sure, Says the Apostle speaking of this decree, which is the First groundwork of men salvation laid by God himself, 2 Tim. 2. 19., a sure and steady Foundation, not to be shaken, much less overturned.
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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.
God's decrees being passed, must come to pass. Thus it is, even in things wherein there is the greatest contingency as to secondary Causes, yet if we look At this First cause, there is a necessity in that contingency. Things must happen as they do.
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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;
No, as the will of man cannot be forced (which if it should be, it should cease to be a will) so neither does God work upon any in the work of Conversion in any such Way;
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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.
but in a sweet and suasory 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.
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When it pleased God to reveal his Son in me (saith he) Gal. 1. 16. NONLATINALPHABET, not only by me (as some have construed it) or yet to me, but in me, that is, (as Beza, after the Greek Scholiasts, explaines it) by an inward and effectual Revelation, not only to his Ear, but to his Heart. The like doth God to all his Elect people, having by his decree given them to Christ before time;
When it pleased God to reveal his Son in me (Says he) Gal. 1. 16., not only by me (as Some have construed it) or yet to me, but in me, that is, (as Beza, After the Greek Scholiasts, explains it) by an inward and effectual Revelation, not only to his Ear, but to his Heart. The like does 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.
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 draws them, sweetly overpowering their wills, making them willing to come unto him.
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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.
God's 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.
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] 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.
] Called, not only outwardly by his Word, for so many Are called who were never chosen (as our Saviour Declareth it, Mathew 20. 16.) but inwardly, causing them to believe on his Son. Thus does God call all those whom he hath predestinated, working faith in them.
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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,
Which is his Gift. By grace you Are saved through faith, and that not of your selves, it is the gift of God, Ephesians 2. 8. It ] as salvation it self,
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 NONLATINALPHABET, The work of God, not only required and commanded of him,
To you it is given not only to believe (Says Paul to his Philippians, intimating that this was given them) Philip 1. 29. This is his Gift, and his Work. This is the work of God, that you believe on him whom he hath sent (so our Saviour tells the Iewes, v. 29. of this 6th of John.) To, The work of God, not only required and commanded of him,
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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,
but also wrought by him (as our New Annotator explains it.) Which it is in all his Elect; this being not only a Consequent, but a fruit, depending upon,
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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 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 means, which is faith in jesus christ.
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.
And thus you see how the certainty of this Event, of all God's 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.
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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.
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,
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,
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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 being known to him, he Takes care of them, and that First to bring them home unto himself, to bring them as subject's 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 them also must I bring, and they shall hear my voice, Says he, meaning his Elect among the Gentiles, whom he would in his time bring into his Kingdom of grace, causing them to believe on him.
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.
They being by nature all of them lost sheep, wandering in the bypaths of since, 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 seeks them.
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,
This does God the Father, (as you have herd.) And thus also does christ. When I am lift up (Says he) I will draw all men unto me, John 12. 32. christ being lift up,
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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.
Draw me, and we will run After thee (Says 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.
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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.
This being Here rendered as the Reason why these Capernaum did not come unto christ, did not believe on him,) Because they were not given to him by his Father.
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The faith of Gods Elect. Tit. 1. 1. So called, not because thereby men are made Gods Elect, 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.
The faith of God's Elect. Tit. 1. 1. So called, not Because thereby men Are made God's Elect, dear unto him (as Grotius foully perverts that Text) but Because it is peculiar unto God's Elect, Saving faith being wrought only i• them, the Doctrine of faith, the Gospel, being really embraced only by them.
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.
No man comes unto me Except the Father that sent me draw him? Except he put forth that effectual power of his, which he does not for any but those upon whom he hath Set a peculiar love, his Elect ones.
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1. To confirm what was before declared touching those Doctrines of Election and Redemption, that neither of them is Vniversal. So much Calvin rightly inferrs from hence.
1. To confirm what was before declared touching those Doctrines of Election and Redemption, that neither of them is Universal. So much calvin rightly infers from hence.
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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;
From hence we may conclude (Says 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;
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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.
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.
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? May not they justly take up this for their plea, that they were never given to him?
Object 1. Is it so that All and Only they shall come unto christ, whom God his Father hath given to him? Does not this then excuse those who do not come unto him? May not they justly take up this for their plea, that they were never given to him?
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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,
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 ways compelled,
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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.
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 comes 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,
God's 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 God's Nonelection, his not giving them unto him,
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Obj. But (in the second place) Is not this a dangerous Doctrine, 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,
Object But (in the second place) Is not this a dangerous Doctrine, 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 God's Election shall be made partakers of such an effectual vocation,
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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,
Of all Signs and evidences of a man that is not given unto christ, that is not within the compass of God's Election, I do not know a more fearful one than this,
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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 they who Are not willing to come unto him when he is offered and tendered to them, what know they whither ever they shall have a second invitation? Just is it with God to withhold his grace from those who thus reject it,
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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.
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.
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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.
Because Isaiah said, He hath blinded their eyes, and hardened their hearts, etc. They had First wilfully shut their own eyes against the Light of the Gospel, maliciously withstanding and rejecting of christ.
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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.
And thereupon God in his most just and righteous judgement gives them over to a Reprobate sense, taking from them those abilities which they had of believing unto salvation.
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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.
which you may justly expect, shall you Dare upon this, or any other pretence whatever, to reject and refuse the gracious offers of christ tendered to you.
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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,
Secret things belong unto the Lord, but revealed things to us and to our children, Deuteronomy 29. 29. Now what God's revealed will is, that all either do,
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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.
This is the Commandment, 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.
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] 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.
] Now then, Wherefore should any perplex and trouble their spirits in searching After that which they shall never in any other Way find whither they be given to christ.
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Why do they not rather in obedience to that great Gospel-command, and in confidence of so gracious a promise, put their soules upon this way, apply themselves to the doing of what is so required of them? viz. To come unto Iesus Christ.
Why do they not rather in Obedience to that great Gospel-command, and in confidence of so gracious a promise, put their Souls upon this Way, apply themselves to the doing of what is so required of them? viz. To come unto Iesus christ.
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Which let me now press upon all and every of you by way of Exhortation, that you would come unto Iesus 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,
Which let me now press upon all and every of you by Way of Exhortation, that you would come unto Iesus christ. This is that which he himself Inviteth all to do, Mathew 11. 28. Come unto me all you that labour and Are heavy laden, And again, John 7. 37. In the last day, that great day of the Feast, Iesus stood and cried, saying,
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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;
You will not come unto me that you might have life (Says our Saviour to the Iews) John 5. 40. They went to Moses, seeking salvation by the works of the Law;
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.
This is life Eternal, to know thee the only true God, and Iesus christ whom thou hast sent, John 17. 3. To know God in christ, this is the Saving knowledge.
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.
Here is that wine and milk to be had, which the Prophet Isaiah speaks of, Isaiah 55. •. whatever is requisite for the refreshing and nourishing of the Soul.
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This is the one and only way whereby you may come to be assured of Gods gracious purpose towards you, 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.
This is the one and only Way whereby you may come to be assured of God's gracious purpose towards you, that your names Are written in the book of life, that you Are in the number of God's Elect. A thing which it Stands all Christians in hand to make sure unto themselves.
(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.
(So Saint 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.
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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.
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.
The heart cannot be a stranger to its own Affections, especially if they be intense. If there be an earnest desire, a longing of the soul after Christ,
The heart cannot be a stranger to its own Affections, especially if they be intense. 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.
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.
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.
now may they conclude, and that Certainly, that they Are within the compass of God's gracious Election, that they Are by him given to his Son jesus 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,
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,
] There have we the third and last Proposition, or Doctrine. Those who come unto Christ he will in no wise cast out. ] NONLATINALPHABET (or NONLATINALPHABET.
] There have we the third and last Proposition, or Doctrine. Those who come unto christ he will in no wise cast out. ] (or.
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NONLATINALPHABET, Act. 7. 58. And our Saviour out of the Synagogue, John 9. 34, 35. They cast him out (saith the Text) NONLATINALPHABET, viz. out of the Synagogue (as the 22. verse explaines it.) And in such a sense do some here understand it.
, Act. 7. 58. And our Saviour out of the Synagogue, John 9. 34, 35. They cast him out (Says the Text), viz. out of the Synagogue (as the 22. verse explains it.) And in such a sense do Some Here understand it.
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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, his Marriage-chamber, and being once entred there, he shall never eject, never cast them out again.
Hither it is that all those who Are given to christ, all God's Elect, shall come, they shall come unto him in his Chamber of presence, his magnu• penetrale, (as he calls it) that is, his Marriage-chamber, and being once entered there, he shall never eject, never cast them out again.
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But this Maldonate excepts against, as not being so proper to this 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,
But this Maldonate excepts against, as not being so proper to this Text, where Christ 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 sighed. We walk by faith,
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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,
and not by sighed, Says the Apostle, 2 Cor. 5. 7. intimating faith to be proper for earth, and sighed for heaven, where faith and hope shall be swallowed up of vision and fruition. And Therefore let we that go,
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And not unlike is that Interpretation of Cyril, 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 not unlike is that Interpretation of Cyril, who understands this of the last Judgement, 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 darkness.
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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.
Then shall christ say to the Goats on his left hand, Depart from me you cursed into everlasting fire, prepared for the devil and his Angels, Mathew 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 you blessed of my Father, inherit the Kingdom prepared for you, etc. v. 34. Then shall not they be cast out, but admitted and received into those everlasting mansions.
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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.
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 Judgement.
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. B•t so shall not men come unto him at that day.
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 speaks of, is by faith. B•t so shall not men come unto him At that day.
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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;
The Souls of God's Saints being once entered into their glory, living by sighed (which they do being separated from their bodies) they shall henceforth have no more use of faith. Maldon. in Text. Now Abideth faith (Says the Apostle, 1 Cor. 13. 13. viz. whilst we live Here;
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.
or will not believe. So then, what our Saviour Here Says 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.
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Ans. To this Grotius returnes an Answer, 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.
Ans. To this Grotius returns an Answer, that they being thus come unto christ, he will not for his part cast them out of his Kingdom of grace, being entered as Scholars into his School (from whence he conceives this Expression to be borrowed) he will not expel them.
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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 so will not christ deal by his Scholars, those that come to him, being once his, they shall ever be so for all him, Continuing and abiding with him if they will.
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More solidly (to hold you no longer in suspense) by Casting out here understand we rather a Rejection than an Ejection, a Repelling than an Expelling. [ Him that cometh unto me I will in no wise cast out.
More solidly (to hold you no longer in suspense) by Casting out Here understand we rather a Rejection than an Ejection, a Repelling than an Expelling. [ Him that comes unto me I will in no wise cast out.
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So may we most fitly look upon the phrase here, as having a NONLATINALPHABET, a NONLATINALPHABET in it, intending more than it speaks, 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.
So may we most fitly look upon the phrase Here, as having a, a in it, intending more than it speaks, 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.
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] Even as a publick Host (saith Maldonate ) should say the like terms, If any man come to me, I will not cast him out, his meaning would be apprehended to be, not I will not cast him out of my house having once received him in, (whereof no man would make any doubt) but that he will not refuse any such guests,
] Even as a public Host (Says Maldonate) should say the like terms, If any man come to me, I will not cast him out, his meaning would be apprehended to be, not I will not cast him out of my house having once received him in, (whereof no man would make any doubt) but that he will not refuse any such guests,
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] 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.
] 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.
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,
So was it with those who Come to him in the days of his Flesh for the cure of their bodily infirmities, we do not read that he refused, that he rejected any of them,
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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,
for that woman of Canaan, who Come 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,
Even as he dealt by those Infants that were brought to him in the arms of others, presented to him for his blessing, He took them up in his arms (saith the Text) and layed his hands upon them and blessed them, Mark 10. •6.
Even as he dealt by those Infants that were brought to him in the arms of Others, presented to him for his blessing, He took them up in his arms (Says the Text) and laid his hands upon them and blessed them, Mark 10. •6.
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;
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;
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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.
But (Says 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.
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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.
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.
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.
that is the doom which the King there passes upon him when he Come to see the guest, Mathew 22. 13. Ans. To this an Answer is soon returned by consulting the verse there next following, which gives 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.
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 God's Elect. And in this number was this guest, who Here crowded in for companies sake, a hypocrite joining himself to the visible Church, not being that in truth which he made profession of.
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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.
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.
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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.
Herein (Says Musculus) does this our King differ from other Kings and Princes, who Are often inconstant in their affections, loving to day, loathing to morrow.
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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,
Having loved his own which were in the world, he loved them unto the end (Says our Evangelist) John 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,
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.
I Come 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.
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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,
When he was Here upon earth, the story tells us, how when he beheld the city (of Ierusalem) he wept over it, Lycia 19. 41. Taking notice of the sad condition of it, what a dreadful judgement hung over the head of that people, his heart melted into tears ▪ And with such an eye of tender pity and compassion does he look upon poor Sinners lying in their natural estate,
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.
Thus whoever they Are that come unto jesus christ, come unto him in sincerity, such is his Cl•mency, his Gentleness, he will in no wise cast them out.
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3. Which if he should do in the third place) it would be cross to the end of his coming into the world, his taking upon him the office of a Mediator, which was to seek and to save that which was lost (as he tells Zacheus) Luke 19. 10. Now coming to seek after those that seek not after him ( I was found of those that sought me not, saith the Prophet Isay, setting forth Gods preuenting mercy in calling of the Gentiles, Isa. 65. 1.) he will not reject those that come unto him.
3. Which if he should do in the third place) it would be cross to the end of his coming into the world, his taking upon him the office of a Mediator, which was to seek and to save that which was lost (as he tells Zacchaeus) Luke 19. 10. Now coming to seek After those that seek not After him (I was found of those that sought me not, Says the Prophet Saiah, setting forth God's preventing mercy in calling of the Gentiles, Isaiah 65. 1.) he will not reject those that come unto him.
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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.
This being his work, to bring in lost Souls 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.
Where (in the first place) let me again take up that former Motion, pressing what before I propounded, 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.
Where (in the First place) let me again take up that former Motion, pressing what before I propounded, exhorting and persuading all to come unto Iesus christ. This is the great and principal errand about which the Ministers of christ Are, or ought to be employed.
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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.
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, Lycia 14. 17. their chief work being to persuade men to come unto jesus christ, to have communion with him.
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.
For which, what greater encouragement can you have than that which christ himself Here holds forth to you? even the assurance of a gracious Reception.
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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.
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 comes unto me I will in no wise cast 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.
Which let it serve to confirm and establish the hearts of poor Sinners i• the assurance of a gracious acceptation from jesus christ upon their coming unto him.
Obj. I but (may some say) I am unworthy of any such acceptance, a poor, vile, miserable, worthless creature, having nothing to commend me to the world, much less unto Christ. Outwardly mean, nay and inwardly vile;
Object I but (may Some say) I am unworthy of any such acceptance, a poor, vile, miserable, worthless creature, having nothing to commend me to the world, much less unto christ. Outwardly mean, nay and inwardly vile;
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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;
So did that Woman of whom we read in the Gospel, Lycia 7. 37. (whither Marry 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 (Says 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,
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 (Says he) would have known who, and what manner of woman this is that touches him,
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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;
yet coming unto christ, and expressing her good affection unto him, how welcome was she to him? receiving from him what she Come for, the forgiveness of her many and great Sirs;
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she was one that loved him much (as it there followeth) expressing her affection to him by the Present which she brought him, A Box of precious •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.
she was one that loved him much (as it there follows) expressing her affection to him by the Present which she brought him, 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 Ointment 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.
Ans. But hast thou tears 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 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.
thou delightest not in Burnt-offering, The Sacrifices of God Are a broken Spirit, a broken and contrite heart Oh God thou wilt not despise (Says the man After God's own heart) Psalm 51. 16, 17. And hast thou such a heart in thy bosom? though thou have nothing in thy hand, yet come unto jesus christ.
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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;
I was a Blasphemer, a Persecutor, etc. Whereupon he concludes himself to be the chief of Sinners, 1 •im. 1. 13, 15. yet coming unto christ he obtained mercy from him;
Obj. I, but I am an Apostate, who have cast out Iesus Christ after that I had •eceived him, and given entertainment to him, having returned to my former sinful wayes and courses which I had sometimes abandoned.
Object I, but I am an Apostate, who have cast out Iesus christ After that I had •eceived him, and given entertainment to him, having returned to my former sinful ways and courses which I had sometime abandoned.
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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 does not the Apostle exclude all such from any hope's of benefit by him? What Else means that known Text, Hebrew 6. •. where speaking of such, he Says, It is impossible they should be renewed again unto Repentance, seeing they have Crucified to themselves the Son of God afresh, etc. Ans. For this know, that it is spoken of a wilful and universal Apostasy, 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.
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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,
Now as for such, who thus crucify christ afresh, and put him to open shame, doing that in Affection and Conversation, which the Iews did in Actium, Treading under foot the Son of God, counting the blood of the Covenant, wherewith they were sanctified,
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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,
an unholy thing, and doing despite to the Spirit of Grace (as the same Apostle further Describeth the same since, 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,
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Ans. But why do we fear so? Be not wicked overmuch (saith the Preacher, Eccl. 7. 17. viz. in thine own apprehension (as the Text may be expounded) which some are,
Ans. But why do we Fear so? Be not wicked overmuch (Says the Preacher, Ecclesiastes 7. 17. viz. in thine own apprehension (as the Text may be expounded) which Some Are,
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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.
Incline your ear, and come unto me (Says the Lord) Isaiah 55. 3. And this must they do who would come unto christ, they must incline their ear, they must be a•quainted with the Doctrine of the Gospel Concerning 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.
Come unto me all you that labour, and Are heavy laden, Mathew 11. 28. viz. under the burden of since, groaning under it, earnestly desiring to be freed from it, both from the guilt and power of it.
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.
Lord (Says he) Bid me come unto thee upon the water, Mathew 14. 28. Now, this word every poor sinner which is in measure prepared, hath ▪ he hath a command from christ to come unto him.
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.
So did Peter; No sooner did he hear that word from his Masters Mouth, Come, but presently leaving the ship wherein he was, he Cast himself into the Sea. And the like do you.
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.
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.
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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,
when sitting by the high-•ay-side, and crying After Iesus then passing by, he herd him call him to come unto him, he presently casting away his garments (Says the Text) rose and Come to him, Mark 10. 50. Even thus do you, hearing christ calling you to come unto him (which he does in his Word) now arise and cast away your garments,
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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.
even all impediments, as the garments of sinful Lustiest, the rotten rags of the old Adam, so the garment of your own righteousness. This it was that Paul cast overboard, made loss of his own righteousness, that he might come unto christ, that he might win him, Philip 3 8, 9. The like do you, that you may be clothed with that white garment, the righteousness of christ, come naked unto him.
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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;
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;
] 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,
] 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 Come to him proffering him money to buy the Holy Ghost with, Thy money perish with thee (Says he) Acts 8. 20. Would you be welcome to christ,
5. And thus making towards him then (in the last place) Cast your selves upon him, Dir. 5. give up your selves unto him, 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.
5. And thus making towards him then (in the last place) Cast your selves upon him, Dir 5. give up your selves unto him, receiving him in that double Relation of a Saviour and a Lord. Thus does God his Father hold him forth to all that will come to him.
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Only see (what I touched upon by way of Caveat before) that this your coming be Real, not Formal. Remembring that forenamed Guest in the Parable, who coming to the Marriage-Supper without a wedding garment, was cast out with disgrace.
Only see (what I touched upon by Way of Caveat before) that this your coming be Real, not Formal. Remembering that forenamed Guest in the Parable, who coming to the Marriage supper without a wedding garment, was cast out with disgrace.
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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,
However for a time they may pass for members of the Church, mingling themselves among the people of God, enjoying the same privileges, having Communion in the same Ordinances with them,
And will Christ thus receive you, 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.
And will christ thus receive you, 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) does the World. This is that which the Apostle Complaineth of.
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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,
They Are the world's Off all, the world's Outcasts (as the Psalmist and the Prophet Isaiah, speaking of the dispersed Iewes, calls them the Outcasts of Israel, Psalm 147. 2. Isaiah 56. 8.) Yet let not not this discourage,
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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.
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.
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And the like doth that man of sin, that Antichrist of Rome by all the true Professors of the Gospel, he by his thundering Excommunications casteth them out of the Church.
And the like does that man of since, that Antichrist of Room by all the true Professors of the Gospel, he by his thundering Excommunications Cast them out of the Church.
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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.
And the like doe other Sects (as the Anabaptists, whom Musculus Here Instanceth in) those that Are not of their Way, that will not join with them, they pronounce them to be none of Christ sheep, none of his subject's, no true members of the Church.
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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.
This is that our Saviour gives the Iewes to take notice of (as by the aforesaid Parable of the foolish Virgins, Mathew 25. so again) L•ke 13. 25. Where he shows them how vain a thing it would be for them Another day to plead those privileges which then they stood so much upon.
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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.
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.
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 you 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,
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,
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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.
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.
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In the fourth and last place, having heard what is the mind of Jesus Christ here, let me now propound him as a pattern for imitation to all those who own him,
In the fourth and last place, having herd what is the mind of jesus christ Here, let me now propound him as a pattern for imitation to all those who own him,
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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 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 (Says the Apostle to his Philippians) Philip 2. 5. And so say I to you, all of you,
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It matters not what otherwise they be, 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.
It matters not what otherwise they be, 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.
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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.
Hath not God chosen the poor of this world (Says Saint James) Jam. 2. 5. God hath chosen •he weak things of the world (Says Saint Paul) 1 Cor. 1. 27. Homines de•plebe, Persons weak as in estate, so in parts.
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.
Go and show John (Says he to those Disciples of his) the poor have the Gospel Preached unto them, Mathew 11. 5. Persons of inferior 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, as Grotius writing upon that Text justly censures it) Spiritum non requiescere nisi super divitent, The spirit resteth only upon the rich mans head;
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, as Grotius writing upon that Text justly censures it) Spiritum non requiescere nisi super divitent, The Spirit rests only upon the rich men head;
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.
But so did not our blessed Saviour. He most commonly made choice of them for his Auditors, finding his Ministry most powerful and effectual among them.
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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 so did h•s servant the Apostle Saint 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.
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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:
Who hath despised the day of small things? (Says the Prophet Zacharias, 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:
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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;
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 sometime calls them, 1 Cor. 3. 16, 17, etc.) Who shall Here despise the day of small things? This will not Iesus christ do;
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Which, 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,
Which, as it concerns all, so in a special manner the Ministers of the Gospel, whom christ hath made (as it were) his doorkeepers in his house, his Church, having put the keys 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.
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.
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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,
This it was (as I showed 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 ways instrumental in keeping back any that would come unto him,
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Obj. But how is it then that you do so, may some happily here say?) How is it that you repel and reject those from coming to have communion with Christ in the Sacrament of his Supper, who are willing to come?
Object But how is it then that you do so, may Some happily Here say?) How is it that you repel and reject those from coming to have communion with christ in the Sacrament of his Supper, who Are willing to come?
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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,
And such it may be Are they, Persons whose lives and conversations (being scandalous) do proclaim to the world, that they Are such as have not put on the wedding garment. And being such,
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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.
if the Servants shall cast them out, the Ministers of christ refuse and reject them, it is no more than what their Master both allows and requires them to do.
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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.
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.
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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.
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.
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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;
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 Says, Come. But having lately had occasion to fallen upon this Vindication;
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In the second place, whilest we receive those that are given to Christ, and come to him, let us also (in imitation of him) receive those who are given to us, and come to us.
In the second place, whilst we receive those that Are given to christ, and come to him, let us also (in imitation of him) receive those who Are given to us, and come to us.
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1. For Magistrates, whether Supreme or subordinate, let them be like-minded towards those whom God giveth to them, by his providence putting them under their Government, themselves also being willing to submit thereunto, let not them cast them out, out of their protection,
1. For Magistrates, whither Supreme or subordinate, let them be like-minded towards those whom God gives 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,
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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.
but receive them, and take care of them, improving their authority and Power for their security and welfare, both temporal and spiritual, doing justice to them.
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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,
It was Absaloms insinuation to the people, when he aspired to the Crown, Oh Says he) that I were made Judge in the Lana ▪ that every man which hath any suit or c•use might come unto me,
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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.
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.
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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.
This is that which the Lord calls for from the Judges of Iudah, Isaiah 1. 17. Seek judgement, relieve the oppressed, judge the father less, plead for the widow.
2. In like manner for Ministers; those whom God hath given to them, put under their charge, being such as come unto them, attending upon their Ministery, professing a voluntary submission thereunto, let not them cast them out, or cast them off, neglecting their duties towards them.
2. In like manner for Ministers; those whom God hath given to them, put under their charge, being such as come unto them, attending upon their Ministry, professing a voluntary submission thereunto, let not them cast them out, or cast them off, neglecting their duties towards 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.
let them take heed how they neglect or cast off the care of them, leaving them in the Wilderness of this world, exposed to so many dangers by reason of their spiritual enemies.
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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,
and leads them out (as he Says of himself) John 10. v. 3. that is (as Diodate explains 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.
but it extendeth it self also to every particular member, as need requires, leading them forth into green pastures, providing for them spiritual refection and Comfort.
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] 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.
] that is, guiding and protecting them, being always present with them, and vigilant over them, going before them in Doctrine and Exampl, (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.
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3. And the like may be said for Parents, to whom God hath given children, they coming to them in a way of duty and obedience, let not them cast them out. This David speaks of,
3. And the like may be said for Parents, to whom God hath given children, they coming to them in a Way of duty and Obedience, let not them cast them out. This David speaks of,
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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.
as a thing possible and supposable (though himself had not experience of it) Psalm 27. 10. When my father and my mother forsake me ] that is though they should.
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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;
And so it sometime is, natural Mother's 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 (Says the Lord, etc. Isaiah 49. 15. A thing too frequent;
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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,
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 does 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.
or that the wild beast may break them (as the careless nature of that creature is described) Job 39. 14, 15. but to take care of them for their education and subsistence, providing for them necessaries and conveniences, specially if they be such as come unto them in the Way of submissive Obedience.
Yet one word more, 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.
Yet one word more, 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.
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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, let them quietly and contentedly submit thereunto.
Being confidently assured of what our Saviour Here Says, that All that their Father gives them shall come unto them, things shall come to pass according to his alldisposing providence, let them quietly and contentedly submit thereunto.
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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.
Only serving that providence in the use of lawful means, let them accept what he gives them, reaches forth to them, resting contented with their Father's portion.
A point which Musculus (writing upon this Text) applyeth in a particular way to the Kings and Princes of the earth, 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.
A point which Musculus (writing upon this Text) Applieth in a particular Way to the Kings and Princes of the earth, for whom he wishes that they would all make use of these words, saying with themselves what their Saviour Here does, that All tha• their Father gives them shall come unto them.
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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 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.
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And what he saith to them in special, let me say unto all Christians in general, wishing that every of them would make the like use of these words, each one saying within himself, Whatever my Father giveth me shall come unto me;
And what he Says to them in special, let me say unto all Christians in general, wishing that every of them would make the like use of these words, each one saying within himself, Whatever my Father gives me shall come unto me;
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And making such use of the former part of this Text, let them take heed of abusing the latter, which covetous persons (as Musculus notes upon it) will be ready to do, who hearing that all that the Father giveth them shall come to them, they thereupon resolve to get what they can,
And making such use of the former part of this Text, let them take heed of abusing the latter, which covetous Persons (as Musculus notes upon it) will be ready to do, who hearing that all that the Father gives them shall come to them, they thereupon resolve to get what they can,
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,
This was Nabals resolution, when Davids messengers Come to him for Some relief for their Master in his straits, what (Says he) Shall I then take my bred and my water,
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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.
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.
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True indeed (as the same Author further noteth) there is such a use which may lawfully and warrantably be made of these words, viz. that those to whom God giveth estates, they are not to cast them out by prodigal and luxurious spending and squandring of them,
True indeed (as the same Author further notes) there is such a use which may lawfully and warrantably be made of these words, viz. that those to whom God gives estates, they Are not to cast them out by prodigal and luxurious spending and squandering of them,
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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.
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.
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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.
What they have, let them know it is that which their Father hath given them; and so looking upon it as their Father's portion, let them receive it contentedly, thankfully.
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And what they do as to mercies, let them do the like also as to Crosses and Chastisements; taking notice that whatever their Afflictions be, they are no other than what their Father hath given them, layed out for them, let them quietly submit to them.
And what they do as to Mercies, let them do the like also as to Crosses and Chastisements; taking notice that whatever their Afflictions be, they Are no other than what their Father hath given them, laid 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,
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 pass from him, yet still he resolves his will into the will of his Father ▪ Nevertheless not as I will,
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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.
And afterwards, when Peter drew his sword for his rescue, he Takes him off, declaring what his own resolution was, The cup which my Father hath given me shall I not drink it? John 18. 11. And herein let him be a pattern for us, every of us.
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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.
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.
Quorsum hoc dicatomnes ferè consentiunt, reddi èausam, cur illi quibuscum loquebatur ad se non venirent, i. e. in se non crederent. Maldonat. Com•in loc.
Quorsum hoc dicatomnes ferè consentiunt, reddi èausam, cur illi quibuscum loquebatur ad se non venirent, i. e. in se non crederent. Maldonatus. Com•in loc.
Quos per inspirationem internam inclinat ad me. Carthus. Com. in loc. Dariâ Patre est docibilem esse Dei. Maldonat. ad Text. Omne quod dat mihi pater per aternam electionem, & temporalem vocati•nem. Gorran. Enac. in Text. Dorandi verbum peri•dè valet ac si dixisset Christus, Quos elegit Pater, &c. Calvin in Text. Donat ] viz. pro aeterno suo decreto eligens in me ad vitam aeternam. Piscat. Schol. ibid. Innuit hoc verbum, quod Deus ab aeterno aliquos elegerit, &c. Ferus ibid. Velquos ab aeterno elegit, & praedestinavit in me. Carthus. ibid.
Quos per inspirationem internam inclinat ad me. Carthusian. Come in loc. Dariâ Patre est docibilem esse Dei. Maldonatus. ad Text. Omne quod that mihi pater per aternam electionem, & temporalem vocati•nem. Gorran. Enoch. in Text. Dorandi verbum peri•dè valet ac si dixisset Christus, Quos elegit Pater, etc. calvin in Text. Donat ] viz. Pro aeterno Sue Decreto eligens in me ad vitam aeternam. Physical. Schol. Ibid. Innuit hoc verbum, quod Deus ab aeterno Someone elegerit, etc. Ferus Ibid. Velquos ab aeterno elegit, & praedestinavit in me. Carthusian. Ibid.
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.
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. Cyril. lib. 3. cap. 39. Insi••at etiam his verbis multos credituros in Christ, Tolet; Come ad loc.
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.
Sicut qui palatia struunt solent Firm subjicere Fundamenta, ità Deus •noliens civitatem Illam aeternam, decreta quaedam substravit, velut Fundamenta, Quae manent Inconcussa. Gro•. in loc.
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.
Faith not contingent. Per hoc •utem quod dicit. Quod that mihi pater, ost endit quoniam non contingens Rest est Believe in Christ. A quinas in Text. ex Chryso•t. Hom. 44. Quibus verbis intelligit fidem non esse in arbitrio hominum, ut promise cuè vel fortuitò hic & Isle Credant. calvin and Text. Hoc ipso innuit, fidem non oriri ex viribus Liberi Arbitrii, sed ex gratuitâ Election Dei. Physical. Analysis. in Text.
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.
Non solum amanter ad se venientes suscipit, sed suspects it• Constanter ac Perseveranter complectitur, tuetur & conservat, ut nunquaui Illos abjiciat. Aliud est Principum hujus Seculi ingenium, etc. Music Come in Text.
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.
Contrà istam utrorum { que } tàm Anabaptistarum, quàm Papistarum temeritatem communiendae sunt praesenti Christ or aculo Their conscientiae, qui vel ab illis vel ub is't is excommunicantur.
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.
Applied in special to the Rulers of the world. Et utinam Princes Our dictum hoc Christ usurparent, ac verâ fide quis { que } ips•rum diceret, Omne quod that mihi Pater ad me Come; ut modus esset bellorum These, quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur, & orbem coedibus replent. Muse. Come in Text.
Cavendum verò ne animus NONLATINALPHABET avaritiae suae ac NONLATINALPHABET praet••tum ex hoc loco colligat, dicens; Quicquid ad me venerit, non ejicio foras. Mnse. ibid.
Cavendum verò ne animus avaritiae suae ac praet••tum ex hoc loco colligat, dicens; Quicquid ad me venerit, non ejicio foras. Mnse. Ibid.
