GOSPEL-MARROW, THE Great God giving himself for the sons of Men: OR, The Sacred Mystery of Redemption by Jesus Christ, with two of the Ends thereof, Justification & Sanctification.  
Doctrinally Opened, AND Practically Applied.  
Wherein (among many other useful and profitable Truths) the unhappy Controversy of the Times about the Extent of Christ's Death is modestly and plainly discussed and determined for the satisfaction of those who are willing to receive it.  
To which is added Three Links of a Golden Chain.  
As it was lately held forth to the Church of God at Great Yarmouth.  
By JOHN BRINSLEY, Minister of the Gospel there.  
London, Printed by S. Griffin for Richard Tomlins, and are to be sold at the Sign of the Suu and Bible near Pie-corner. 1659.   

To the Redeemed of the Lord in the Town of Great Yarmouth, Grace and Peace.  
(Dear Beloved)  
WHat the great Doctor of the Gentiles declared to his Corinthians, 1 Cor. 2.2. that he determined not to know any thing among them, save Jesus Christ, and him crucified, let me in like manner freely profess unto you, that in the course of my Ministry it hath been my chief design to hold forth the Lord Jesus, desiring and endeavouring according to my weak abilities, that he might be in my Preaching evidently set forth before your eyes, and even crucified among you (as that Apostle speaks to his Galathians, Gal. 3.1.) looking upon no Doctrine so proper and profitable for me to Preach, and you to hear, as the Doctrine of that Gospel whereof (as he also saith of himself) I am 
* Eph. 3.7. Col. 1.23.  made a Minister, And upon this ground it is that I have purposely singled out divers choice portions of Scripture (of some whereof I have given an account to the world) to insist upon among you, which have presented you with this subject. Among which I know none that have done it more fully than this which is here now set before you. A Text wherein (as the Title prefixed maketh promise of) you shall meet with Marrow, even that Marrow wherewith the Lord promiseth to Feast his people, Isa. 25.6. Gospel-Marrow, there being here much in a little, divers precious truths of great soul concernment held forth unto you, as viz. Your Redemption, Justification, Sanctification, with your peculiar Relation to Jesus Christ, and requisite Qualification, viz. Zeal for good works. All which having lately handled in the audience of some of you, I do now here present unto you all, wishing unto you (what David upon another account promised to himself, Psal 63.5.) that your souls may be herewith satisfied as with marrow and fatness. And hereof I shall not doubt, if so be there be no prejudice upon your spirits to hinder the swallowing and digesting of some of them; As in particular that touching the Extent of Christ's death, which is here asserted, and contended for not to be so large as Arminius and his followers have of late represented it. Concerning which, what is here said, let me desire you seriously to weigh & consider. This if you shall do, I shall not doubt but you shall find that which will serve so to ballast your spirits, as that they shall not be over-set with that Wind of Doctrine, which hath already prevailed too much against some unstable souls among you. So I am bold to call that so much, by too many, applauded Doctrine of Universal Redemption, a Wind, which however at the first breathing it may seem like the West-wind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Favonius â favendo, quod ejus favore terra germinat.  a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Favonius, pleasing and profitable, and at present may make a great noise, yet upon a due trial it will be found to be no ways advantageous in carrying you on to your desired Port, no ways conducing to your comfort here, or happiness hereafter. For the proof whereof I shall refer you to what the Treatise will acquaint you with. Which leaving in your hands, I commit it and you to the blessing of the Great God and our Saviour Jesus Christ, in whom I am  
Yarmouth M. 6. D. 1. Your servant, JOHN BRINSLEY.   

To the Reader.  
Good Reader,  
ALthough this Treatise needeth none of my commendations, yet having read so much of it as concerneth the Doctrine of Universal and particular Redemption, I cannot but say to thee, Surge, league, arise and read.  
The Reverend and learned Author hath therein with much clearness and perspicuity (a gift wherewith God hath blessed him above many) delivered the truth unto thee: And it is no other than that good old Gospel-truth, which hath been owned and maintained in all Ages, more especially in some: I shall not instance in the times before Augustine, because the Controversy was not then started, though the truth was acknowledged.  
In the 4th Century Augustine vigorously contended for it, and for those Truths that accompany it, against the Semi-Pelagians. Pelagius held that none are condemned merely for the sin of Adam, in eating the forbidden fruit, because he did not in that sin stand in the room of all men, and ergo that all men did not fall in him, but have freewill naturally unto good; but the Semi-Pelagians, seeing this error, did grant 
(a) Haec enim ipsorum definitio & professio est, omnem quidem hominem Adamo peccante peccasse, & neminem per opera sua, sed per Dei gratiam regeneratione salvari. Prosp. Epist. ad August. de reliquiis Pelag. caeterum ad nullum opus vel incipiendum, nedum proficiendum, quenquam sibi sufficere posse consentiunt. Hilar. Augustino de eâdem materia.  that all men sinned in Adam, and that without grace a man naturally is unable to begin or perfect any good work. Yet they held 
(b) Qui autem credituri sunt, quive in eâ fide, quae deinceps per dei gratiam sit juvanda, mansuri sunt, prescisse ante mundi constitutinem Deum, & eos predestinasse in regnum suum. Prosper ibid.  that 1. God doth predestinate men to salvation upon foresight of their believing. 2. That 
(c) Ad hoc salutis donum omnes homines universaliter, sive per naturalem, sive per scriptam legem, sive per Evangelicam praedicationem vocari, ut & qui voluerint fiant filii dei, & ideo plurimi non renovantur; quod nec renovari velle habeant, praenoscantur. Prosper ibid.  it is in the power of man to resist and turn aside the converting grace of God. 3. That 
(d) Nec cuiquam talem dari perseverantiam a qua non permittitur praevaricari, sed a qua possit sua voluntate deficere & infirmari; caeterum quicquidlibet donatum sit praedestinatis, id posse & amittere & retinere propria voluntate, contendunt. Hilar. ibid.  the Saints may fall from Grace, and not persevere to the end. 4. That 
(e) Haec enim ipsorum definitio ac professio est universis hominibus propitiationem quae est in Sacramento sanguinis Christi sine exceptione esse propositam, utquicunque ad fidem & ad baptismum accedere voluerint, salvi esse possunt. Pro universo autem humano genere mortuum esse dominum nostrum Jesum Christum, & neminem prorsus a redemtione sanguinis ejus, exceptum, etiamsi omnem hanc vitam alienissimâ ab eo ment pertranseat, indifferenter universos Deus velit salvos fieri, & in agnitionem veritatis venire. Prosper ibid.  Christ died for all the particular men of the world. This is (saith Prosper) their very opinion and profession, that that Reconciliation which is in the Sacrament of Christ's blood, is without exception offered unto all men, so that whoever will come unto Faith and Baptism may be saved. Yea (saith he) They hold that our Lord Jesus Christ died for all mankind, and that no man is excepted from his Redemption, although he pass his whole life with a mind altogether estranged from Christ, because the Sacrament of divine mercy doth extend to all; yea they hold (saith Prosper) that God doth indifferently will the salvation of all. In Answer whereunto Augustine wrote two Books, the one de praedestinatione Sanctorum; the other de bono perseverantiae. In the first, he layeth his axe to the root of the tree, and proves at large, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very act of believing is the gift of God, which truth 
(f) Disputans quid elegerit Deus in nondum nato; ad hoc perduxi ratiocinationem ut dicerem, non ergo elegit Deus opera cujusquam praescientiâ; quae ipse daturus est, sed fidem elegit in praescientia, ut quem sibi crediturum esse praescivit, ipsum elegerit, ●ondum diligentius, quaesiveram, nec adhuc inveneram, qualis sit electio gratiae. etc. August. Retracta. lib. 1. cap. 23. the praedestinat. Sanctorum. cap. 3.  (saith he) whilst I was ignorant of, I held and wrote, that God doth predestinate us upon the foresight of our faith, which I would not have said, if I had then known that faith itself is the gift of God, and ergo I retract that opinion of Predestination upon faith foreseen. In the other (as elsewhere) he proves at large, and that out of Cyprian, that 
(g) Sicut operatur ut accedamus sic operatur ne discedamus. Post casum hominis, non nisi ad gratiam suam Deus voluit pertinere ut homo accedat ad eum, neque nisi ad gratiam suam pertinere voluit, ut homo non recedat ab eo. August. de bono persever.  men being truly the children of God cannot fall from grace, but shall certainly persevere. And as for his judgement concerning the latitude of Christ's Redemption, the extent of Gods will in reference to man's salvation, and the sufficiency, efficacy, and irresistibility of grace, in reference to our conversion, Jansenius Augustinus who had read over all Augustins works 
(h) Fassus est se decies etc. Jansen. Aug. vita.  ten times, and those works of his which are against the Pelagians thirty times) saith 
(i) Nunquam in scriptis suis, etc. Jansen. August. lib. 3. de gratia salvatoris cap. 20.  that Augustin never did confess in his writings that Christ died for all men, none excepted, or that Christ gave himself a ransom, or was crucified for all, but only for those whom his death profiteth. But let us see this great light shining forth in his own expressions 
(k) Quid est omnis qui audivit a patre & didicit venit ad me, nisi nullus est qui audiat & discat a patre & non veniat ad me? si enim omnis qui audivit a patre & didicit venit, profectò omnis qui non venit non audivit a patre, nec didicit, nam si audisset & didicisset, veniret. Haec itaque gratia quae occultè humanis cordibus divinâ largitate tribuitur a nullo duro corde respuitur, ideò quippe tribuitur, ut cordis duritia primitùs auferatur, omnis qui audivit a patre venit ad me. Sicut integre loquimur cum de aliquo Magistro qui in Civitate solus est dicimus, omnes iste hic literas docet, non quia omnes discunt, sed quia nemo nisi ab illo discit, etc. August. de praedest. Sanctorum, Cap. 11.  whereas our Saviour Christ saith, John 6.45. And they shall be all taught of God, Every man ergo that hath heard and learned of the Father cometh unto me. What is (saith Augustin) every one that hath heard and learned of the Father cometh to me, but that no man heareth or learneth of the Father, and doth not come to me; for if every one who hath heard and learned come, then surely whoever doth not come, hath not heard of the Father and learned. For if he had heard and learned, he would come. And this grace cannot be refused by any hard heart, because it is ergo given that hardness of heart may be first taken away; yet (saith he) all are said to be taught of God, as a Schoolmaster is said to teach all the children of the Town, not because all learn of him, but because none learns but of him; for God teaches all to come to Christ, not because all come, 
Cum audimus & in sacris literis le gimus quòd Deus velit omnes homines salvos fieri, ita intelligimus, tanquam diceretur nullum hominem salvum fieri, nisi quem salvum fieri ipse voluerit, non quod nullus sit hominum nisi quem salvum fieri velit, sed quod nullus fiat nisi quem velit; aut certe sic dictum est quia omnes homines vult salvos fieri non quod nullus hominum esset quem salvum fieri nollet, sed ut omnes homines omne genus humanum intelligamus per quascunque differentias distributum, reges, privatos, nobiles, ignobiles, sublimes, humiles, doctos, indoctos, etc. 

August. 

Enchirid ad Laurent. cap. 103.  
De praedestinat. cap. 11.  
De corrept. & gratia, cap. 14.    
August. 

Tract. in Evang. Joan. 55.  
Tract. in Evang. Joan. 87.  
Tract. in Evang. Joan. 1. & 5.      but because none come otherwise. And in this sense (saith he) God would have all to be saved, and to come to the knowledge of the truth. For if God would teach them unto whom the cross of Christ is foolishness, they also would come, for he neither doth deceive nor is deceived that saith, All that have heard and learned of the Father come unto me. And again, whereas it's said 1 Tim. 2. Who will have all men to be saved, that is (saith Augustin) all sorts of men. Not that there is no man whom he would not have saved, for he would not work miracles before them, who would have repent if he had wrought them. In the 13. of John its said, Christ began to wash his Disciples feet, even Judas his feet also (saith Augustin) for being to suffer death, he doth promise his service, not only to them for whom he was delivered unto death, but to him that delivered him unto death. In the 15th of John Christ saith to his Disciples, If ye were of the world the world would love you. Where (saith Augustin) he speaks of the Church universal, which Christ oftentimes calls the World: As in that Scripture, God was in Christ reconciling the world unto himself; and in that Scripture, 
Artic. 1. Quod Dominus noster Jesus Christus non pro omnium hominum Redemptione sit passus. Respon. Quod ergo ad magnitudinem & potentiam precii, & quod ad unam pertinet causam generis humani, sanguis Christi Redemptio est totius mundi, sed qui hoc seculum sine fide Christi, & sine regenerationis Sacramento pertranseunt, redemptionis aliena sunt; Cum itaque per unam omnium naturam, omnium causam a Domino nostro in veritate susceptam, redemti recte omnes dicantut, non tamen omnes captivitate sunt liberati; Redemptionis proprietas haud dubium penes illos est, de quibus princeps mundi hujus missus est foras, & jam non vasa diaboli, sed membra Christi sunt. August. liber refellens articulos fa●so ipsi impositos. Artic. 1. Prosp. ad capit. object. Vincent. Respons. 1.  The Son of man came not to condemn, but to save the world; and in that Scripture, We have an Advocate with the Father, Jesus Christ, who is the Propitiation, not for our sins only, but for the sins of the whole world. That is, the Church, so called, because scattered throughout the world. And whereas he was charged by the Pelagians with denying that Christ suffered for the Redemption of all men, he plainly gave his sense therein thus. As for the greatness and suffciency of the price, the blood of Christ is the Redemption of the whole world; but they that die without Faith and Regeneration, are aliens from Redemption All men (saith he) are rightly said to be redeemed in respect of one nature of all, and the one cause of all, which the Lord did truly take upon him, and yet all are not not delivered from captivity. The propriety of Redemption without doubt belongeth unto them out of whom the Prince of this world is cast, who are not vessels of Satan, but the members of Christ. And herein Prosper doth totidem verbis concur with him. This ergo was the sense of the Orthodox (for by Augustins' judgement you may measure the rest) in those times.  
In the 8th Century this truth of Christ was defended and maintained by Gotteschalchus, and for which, with other truths of the same concernment, he suffered imprisonment 20. years, as appears by the Articles which his Adversaries charged him with, accused him of, and condemned him for, viz. 
(l) 
1. Sicut Deus quosdam ad vitam aeternam, ita quosdam praedestinavit ad mortem eternam.  
2. Non vult Deus omnes homines salvos fieri, sed tantum eos qui salvantur, quia quaecunque voluit dominus fecit in coelo & in terra.  
3. Non pro totius mundi redemptione, i. e. non pro omnium hominum salute & redemptione Dominus & salvator noster Jesus Christus est crucifixus, & mortuus, sed tantum pro his qui salvantur.  
Baron Annual. anno dom. 848  
Canvas. Crono●og. anno dom. 848.  
Vossii histor. Pelag. lib. 7. Ps. 4.  
Vsheri histor. Gotteschal. p. 15.   that he said, that as God hath predestinated some to eternal life, so he hath predestinated some to eternal death. 2. That God would not have all men to be saved, but only those that are saved; because whatever God willeth, that doth he in heaven and in earth. 3. That Christ did not die for all, but only those that are saved. Another Article there was also about the Trinity, but that was not insisted on. His great Adversaries were Rabanus Maurus, and Hinomarus; but though he was condemned by a Synod of their packing, yet he was defended and justified by Remigius, Flerus, Prudentius, Strabus, the Church of Lions, and the Valentine Council in these particulars. As for the truth now in hand Remigius saith 
(m) De dominici sanguinis pretio, quod pro his tantum qui credere voluerint datum sit, ma●ifesta est beatorum Patrum sententia, quam iste (ut putamus) & legendo didicerat & damnare metuebat. Usher. histor. Gottes. p. 64.  concerning the price of Christ's blood, that it is given only for those that shall believe is the manifest sentence of the blessed Fathers, which Gotteschalcus (as we think) in reading hath learned and dareth not condemn: the Church of Lions saith 
(n) Admoneamus ut vigilanter & fideliter pensare studeant; ne sort minus considerando quod dicendum erat, contra fidem & conscientiam suam talia dixerint & scripserint, nec ipsos qui haec dixerunt credere putamus, quod pro iis in sua impietate mortuis & aeterno jam judicio condemnatis dominus passus esse credendus sit; si enim pro eye cur non pro diabolo? Usher. Histor. Gottes. p. 80.  whilst men say that Christ died for all men, let them take heed that they do not speak against their own consciences; for can they believe that Christ died for them that were dead, and in hell before Christ was born? then why may it not be as well said that Christ died for the Devils? and saith the Valentine Council 
(o) De redemptione sanguinis Christi propter nimium errorem qui de hac causa exortus est, ita ut quidam (sicut eorum scripta indicant) etiam pro illis impiis, qui a mundi exordio usque ad passionem domini in sua impietate mortui & aeterna damnatione puniti sunt, effusum definiunt: contra illud Propheticum, ero mors tua ô mors, ero morsus tuus inferne. Illud nobis simpliciter & fideliter tenendum & docendum placet, juxta Evangelican & Apostolican veritatem, quod pro illis hoc datum pretium teneamus, de quibus ipse dominus noster dicit; sicut Moyses exaltavit serpentem in deserto, ita exaltari oporter filium hominis, ut omnis qui credit in ipso non pereat, sed habeat vitam aeternam, sic enim Deus dilexit mundum, etc. & Apostolus inquit, semel oblatus est ad multorum exhaurienda peccata. Concil. Valentin. sub Pap. Leo 4. cap. 4. Binius Tom. 6. Voss. histor. Pelag. lib. 7. p. 4. Usher. hist. Gott. p. 181.  concerning the Redemption of Christ's blood, by reason of the exceeding errors that have grown in respect thereof, insomuch as some (as your own writings declare) do hold, that it was shed even for those ungodly ones, who from the beginning of the world until the passion of our Lord were dead in their ungodliness, and punished with eternal damnation, contrary to the saying of the Prophet, O death I will be thy death, and thy sting O hell. We do decree that it ought simply and faithfully to be held and taught according to the Evangelical and Apostolical truth, that this ransom was given for them of whom the Lord himself saith, Even as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that every one that believes in him may not perish but have eternal life. So God loved the world, that he gave his only begotten Son, that every one that believeth in him might not perish, but have everlasting life. And the Apostle saith, Christ was once offerred for the taking away of the sins of many. And in those days was the ordinary Gloss compiled (for Strabus 
(p) 
Vsheri histor. Gottes. p. 433.  
Calvis Chronol. 840.  
Possevini Apparat. Strabus.  
Sixtus Senens. biblioth,  
Qui omnes vult salvos fieri, non quod nullus hominum esset, quem salvum fieri nollet, qui virtutes miraculorum facere noluit apud eos, quos dicit acturos suisse poenitentiam si fecisset; sed ut omnes homines, omne hominum genus intelligamus per quascunque differentias distributum. Gloss. ordin. in 1 Tim. 2.  
Ut gustaret mortem pro omnibus, praedestinatis, vel omnibus hominibus generaliter, quia omnibus pretium sufficit. Gloss. ordin in 2 Heb.   the great admirer of Gotteschalcus was the compiler of it) which speaking in the very words of Augustin on Tim. 1.2. saith; Whereas it is said that God would have all men to be saved, the meaning is not that there is none whom God would not have saved, but all, that is, all sorts of men. So Heb. 2. Who tasted death for every man, or all men, that is, (saith the common Gloss) for all that are predestinated, or for all men generally, because the price is sufficient for all. Neither can it be thought that the ordinary Gloss should hold forth any other doctrine, seeing the Compiler thereof was so great an Admirer of Gotteschalchus, and his Doctrine. Now who doth not know that this ordinary Gloss hath been generally received in the Church of God, especially in those times wherein it was made and published.  
In the 10th and 11th Centuries this truth lived, and was owned by Anselmus Cantuariensis, for he saith 
(q) 
Pro omnibus mortuis mortuus est unus Christus, i. e. nullum habens omnino peccatum, qui solus hostia sufficiens suit pro peccatis omnium. Anselm in 2 Corinth. 5.  
Sic justo judicio etiam per unius justitiam venientem in omnes homines electos itum est in justificationem, etc. quae justificatio transit in omnes homines, non quia omnes homines veniant ad gratiam justificationis Christi, cum ram multi alienati ab illa in aeternum moriantur, sed quia omnes qui renascuntur in justificationem non nisi per Christum renascuntur. Sicut omnes qui nascuntur in condemnationem non nisi per Adam nascuntur. Ideo dictum est omnes & omnes: eosdem autem omnes postea multos dicit. Anselm. in hom. 5.  
Sed per omnes homines omne genus hominum intelligamus per quascunque differentias distributum. Anselm. in 1 Tim. 2.   that Christ is said to die for all men that he was a sacrifice sufficient for the sins of all; and whereas the Apostle saith, As by the offence of one judgement came upon all to condemnation, even so by that righteousness of one the free gift came upon all to justification of life, that is, (saith Anselm) not because all men do come to justification of life by Christ, (but because none are justified but by Christ) as none are generated but by Adam; and therefore it is said All & All; but these all are by the Apostle called many, and are the Elect. And whereas it is said, who would have all men to be saved, that is (saith he) not because there are none whom God would not have saved, but by All we are to understand all sorts of men. By the Waldenses, who say in their confession 
(r) The History of the Waldenses translated out of French by Samson Leunard. lib. 1. cap. 8. cap. 12.  that Christ is our life, and truth, and peace, and justice, Advocate and Sacrifice, who died for the salvation of all those that believe, and whose Doctrine was the same with calvin's. By Peter Lombard, who saith also with Augustin 
(s) Ideoque cum audimus, & in sacris literis legimus, quod velit omnes homines salvos fieri, ita intelligere debemus, tanquam diceretur nullum hominem salvum fieri, nisi quem salvum fieri ipse voluerit, non quod nullus sit hominum nisi quem salvum fieri velit, etc. Pet. Lombard senten. lib. 1. dist. 46.  that whereas it is said, God would have all to be saved, that is to be understood of all sorts of men, not that there are none whom God would not have saved. And by the Interlineary Gloss, which was compiled by Anselmus 
(t) 
Anselmus Laudunensis glossam interlin. composuit.  

Sixtus Senensis bibliothe. Anselmus.  
Possevin Apparat.— Anselmus.   
Filius hominis venit ut daret animam suam redemptionem pro multis, non pro omnibus sed pro his qui credere voluerunt. Gloss interlin. in Marc. 10.  
Tho. Bradwardinus Doctor profundus.  
Gre. Ariminensis Scholasticorum subtilissimus.  
Jo. Wiclephus Anglorum decus, Bobemiae desiderium, Reformatorum facilè Princeps.  
Jo. Huss. Martyr & Propheta.   Laudunensis, which saith that Christ gave himself a ransom for many; that is, not for all, but for such as should believe. And who doth not know also that the Interlineary Gloss was generally received?  
In the 13th and 14th Centuries lived Thomas Bradwardinus, Gregorius Ariminensis, John Wicleffe, John Husse, and Hierom of Prague. Bradwardine maketh it his work and business throughout his Book de causa Dei, to prove and demonstrate the immutability and impedibility of the will of God, that Gods will and decrees are absolute and inconditionate, and the efficacy of grace determining man's will, against the Pelagians and Semi-Pelagians. Gregorius Ariminensis layeth down 5 Propositions 
(u) 
1. Nullus est praedestinatus propter bonum usum lib. arbitrii quem Deus scivit illum habiturum, qualitercunque consideretur bonitas ejus.  
2. Nullus est praedestinatus quia prastitutus finaliter sore, sine obice habituali gratiae.  
3. Quemcunque Deus praedestinavit, gratis tantummodo & misericorditer praedestinavit.  
4. Nullus est reprobatus propter malum usum liberi arbitrii quem Deus praevidit illum habiturum.  
5. Nullus est reprobatus quia praevisus fore finaliter cum obice gratiae, sive originali, sive actuali.  
Gregor. Ariminens. in senten. fol. 162.  
Deus non vult omnes homines salvos fire, & ad verbum Apostoli dico, sicut dicit Augustinus, intelligendum est secundum distributionem accommodam; ut sit sensus, deus vult omnes homines salvos fieri, id est omnes homines qui salvantur salvos fieri, null●s enim nisi eo volente salvatur; vel in praed●cato verbo fit distributio, non pro sing●lis generum, sed pro generibus singulorum, quia de quolibet geneve & statu hominum vult aliquos salvos fieri. Greg. Ariminens. fol. 165.   1. That no man is predestinated for the good use of freewill, which God fore-knew that he should have. 2. That no man is predestinated because he was fore-known to continue to the end without let to habitual grace. 3. That whomsoever God hath predestinated, he hath mercifully and most freely predestinated. 4. That no man is reprobated for the ill use of free will, which God did foresee he would be guilty of. 5. That no man is reprobated because he was foreknown to have finally an impediment of grace, whether original or actual. And (saith he) God would not have every particular man to be saved. And whereas the Apostle saith, God would have all men to be saved. John Wicleffe was of the same judgement with John Husse, and John Husse saith expressly, that Christ is the propitiation for the sins of the whole world in regard of sufficiency, but for the Elect only in regard of efficacy 
(w) 
Non tantum pro nostris sed etiam pro totius mundi: scil. quantum ad sufficientiam, sed electis tantum quantum ad efficaciam.  
Explicat. Joan Hus in Epist. Jean cap. 2. Hussi opera.    
In the 15th and 16th Centuries this truth was maintained and defended by Luther, Calvin, Beza, Peter Martyr, Musculus, Zanchius, Piscator, Junius, Rollock, Perkins, Whitaker, Fulk, Cartwright, Pareus, Molineus, Willet, Pemble, Prideaux, Rivet, Ames, Twisse, the Synod of Dort, and many other of great worth for learning and holiness, which is so well known, that it needs not my proof. And thus (good Reader) by this taste you see how this truth hath one time after another descended upon you as your right and inheritance; and will you readily lose or easily part with your Inheritance?  
I shall not use any arguments or reasons to demonstrate this truth, that is the work of this Treatise; neither shall I endeavour to vindicate all those Scriptures which are brought to prove Universal Redemption, for that would be the work of another Treatise: only, whereas it is said in Scripture that Christ died for all, or for the world, thou mayst be pleased to consider the ground, occasion, or rise of these expressions: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the times of the Old Testament it was said, He (that is, Christ) shall confirm the Covenant for many, Dan. 9.27. In the English it is, with many; but in the Hebrew it is, for, or unto many: In Christ's time, whilst he lived on earth it was said, for many, He gave himself a ransom for many: If you ask the Merchant himself (saith Augustin) who those were that he paid the price for, 
De hoc autem precio, quare sit susum, quid interrogamus alium? Redemptor ipse respondeat dicat ipse mercator, hic est inquit sanguis meus qui pro multis effundetur in remissionem pecatorum. August. contra Julian. Pelag, lib. 3. cap. 3.  he will tell you, for many, Mar. 10.45. For even the Son of man came to give his life a ransom for many; not for all, but for many. So Mat. 26.28. Christ said, This is my blood of the new Testament which is shed for many; not for all, but for many; but when Christ was risen from the dead, and had sent out his Apostles to preach the Gospel, not only to the Jews, but to all Nations, or unto every creature; and when the Gentiles did receive the Gospel, and believe on Christ, than the Apostles in their Preaching said, God would have all to be saved, and that Christ died for all, and for the world. Why so? not because he died for every particular man in the world, but for the Gentiles as well as the Jews. No sooner therefore did Cornelius a Gentile believe, but the Apostle Peter saith of Christ, He is the Lord of all, Act. 10.36. And Paul speaking both of Jews and Gentiles, Rom. 3.9. saith, But now the righteousness of God is manifested, even the righteousness of God which is by the faith of Jesus Christ unto all, even upon all them that believe, for there is no differenee, v. 21, 22. So 1 Tim. 2.3. he saith God would have all men to be saved, v. 4. And Christ gave himself a ransom for all, v. 6. which he plainly speaks in regard of the Gentiles, for he saith in the verse, whereunto I am ordained a Preacher and an Apostle, a Teacher of the Gentiles, v. 7. So also 1 John 2. And he is the propitiation for our sins, and not for our sins only, but also for the sins of the whole world; that is, not for ours only who are believing Jew's, but also for the sins of the Gentiles, the world of the Gentiles. Thus Cyril interprets the words, because John (saith he) was by Nation a Jew, and lest it should be thought that he taught that Christ was only a Propitiation for the Jews, saying, Who is the Propitiation for our sins, he addeth 
(x) 
Joannes quia natione Judaeus erat, ne existimaretur docuisse, pro Judaeis tantùm Christum propitiationem esse, quando dixit est propitiatio pro peccatis nostris, adjecit, pro totius etiam mundi peccatis, ut etiam Gentes significaret.  
Cyril. lib. 11. cap. 19   and for the sins of the whole world, that he might signify the Gentiles. And you may observe, that when an Epistle is entitled the Epistle General, than it is directed to the Jews that were scattered up and down throughout the world. So 1 Pet. 1.1. Peter an Apostle to the strangers scattered through Pontus, etc. And that Epistle is styled the Catholic, or Epistle General. So also James 1.1. Now this Epistle of John is entitled the Epistle General, and therefore directed or sent to the Jews scattered throughout the world; and therefore the Apostle saith, who is the propitiation, not for our sins only, who are believing Jew's, but for the sins of the Gentiles, or the whole world. Herein also our learned Dr. Lightfood will help you with some light, for (saith he) the world was by Jewish 
(y) Universum terrarum orbis populum distribuunt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelitas & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nationes mundi; istam etiam phrasiologiam agnoscit eadem pagina Evangelica Mat. 6.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Luc. 12.30. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc vox mundus usitatissimè pro Gentibus, Joan 3.16, 17. 1 Joan. 2.2. Centur. Chorograph. cap. 1.  Writers divided into Israel, and the Nations of the world; which Phrasiology the Evangelists do acknowledge, Mat. 6.32. After all these things do the Nations seek, which Luke 12.30. is the Nations of the world. Hence the word world (saith he) is most ordinarily used for the Gentiles, John 3.16, 17. 1 John 2.2. Now because men do not diligently observe or weigh the Ground and Rise of these expressions, they are mistaken into the Doctrine of Universal Redemption. Neither shall I say any thing in answer to those reasons that are ordinarily brought to prove the universality of Redemption, and sufficiency of grace given to all. Bellarmine himself hath said enough; who after he had earnestly laboured to prove a sufficiency of grace given to all, because else all men would not be capable of admonitions, exhortations, and reprehensions, or of God's displeasure for their sins, he granteth two Propositions. The one is this, 
(z) 
Sit jam rertia Propositio, nulla esset in Deo iniquitas, si non solum aliquibus, sed etiam omnibus hominibus auxilium sufficiens ad salutem negaret, haec certissima est apud omnes qui ex divinis literis peccatum originale noverunt; nam cum per peccatum primi hominis nascantur omnes filii irae, nihil nobis jure debetur nisi poena.  
Quarta Propositio: sive detur sufficiens auxilium omnibus, sive tantum aliquibus, nos tamen de nullius salute, donec in hac vitâ fuerit, desperare debemus, neque ab ullo subtrahere correptionem, exhortationem, & alia charitatis officia.  
Haec quoque sine controversiâ recipitur ab omnibus; nam tametsi nonnulli ita desererentur a Deo, omnique auxilio prorsus destituerentur, ut nulla ratione converti possint; nos tamen qui nescimus qui sunt illi, de omnibus benè sperare debemus, & Apostolum Paulum audire, qui jubet ut cum patientia corripiamus eos qui resistunt veritati.  
Bellarm. de gratia & lib. arbitr. lib. 2. cap. 4.   There should be no iniquity in God though he should deny sufficiency of grace, not only to some, but unto all; for (saith he) seeing by the sin of the first man we are all born the children of wrath, nothing is due unto us but punishment.  
The other Proposition is this, whether there be a sufficiency of grace or help given to all, or only to some, we are not to despair of the salvation of any, while they are in this life; neither are we to withdraw our admonition, exhortations, or reprehensions. For (saith he) though some be forsaken of God, yet we know them not.  
Neither shall I say much in reference to, or of the persons engaged in this Controversy. I know there are Learned men of both persuasions; only I wish, That (according to the practice of this Judicious Author) the Controversy may be so managed, that there be no transgression of the law of peace and moderation; for as the Church of Lions speaks in this case 
(a) Qui non tranquillè & pacificè moderatur quod sentir, sed statim paratus est ad contentiones, dissentiones & scandala; etiamsi non habeat haereticum sensum, certissimè habet haereticum animum: Usher. histor. Gottes. pag. 77.  he that doth not quietly and peaceably moderate his judgement, but is apt to fall into dissensions and scandals, though he have not an heretical sense, yet he hath an heretical mind. 2. That in the management of this cause there may be no reflection upon God himself, as to say if it be so, or so, then God is the Author of sin, or then God is cruel, or not sincere, or not wise, or not just, etc. for is not God able to make out his justice, wisdom, or sincerity, though I understand it not? Augustin speaks well unto this matter. In one Scripture (saith he) it is said, God will have mercy on whom he will have mercy. In another Scripture it is said, He would have all men to be saved 
(b) Occurit enim, cur pereant ex his aliqui, cum omnipotens Deus omnes homines salvos fieri velit, & in aguitionem veritatis venire; deinde cur rursus induret alios, misertus aliorum, aut quomodo omnes salvos fieri velit homines, eum ipse nonnullos ne salventur indurer: hoc quantum ad humanam justitiam, videtur injustum, sed quis ita desipiat, vel potius quis ita blasphemet, ut dicat de justitia dei lege humanae justitiae disputandum? quae profectò si justitiae dei adversatur injusta est; ab illo enim qui summe justus est, omne quod qualitercunque justum est manare manifestum est.— Non est ergò de illa majestate divinae sapientiae, humanae vanitatis arbitrio disputandum. August. de praedestinat. & gratia. cap. 2.  it may be some will say, why then do any perish, if God would have all to be saved? and why doth he then harden some, and show mercy to others? or how doth he will that all should be saved, seeing he hardens some that they may not be saved? This as to man's justice seems unjust; but who is so mad, or rather, who doth so blaspheme, as to dispute of God's justice by the rule of humane justice? or who will measure God's wisdom by the wisdom of man? We are not to dispute of the Majesty of Divine Wisdom, by the vanity of humane wisdom; for the wisdom of the flesh is enmity to God.  
3. That there may be no reflections upon men's persons that are now living; 
Perit judicium cum res transit in affectum.  for when it comes to personal reflection, an affection and heat is begotten, and when affection prevails, the matter and judgement is lost. The Apostle Paul saith, But foolish talking and jesting, let it not be once named among you, as becometh Saints, Ephes. 5.3, 4. The word for jesting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which by Aristotle 
Aristot. Ethic. lib. 4. cap. 3.  is used for the virtue of urbanity and facetious deportment; but because this facetiousness doth often degenerate into evil, he saith the word is used for dicacity and scurrility, and so it is forbidden by the Apostle in this Scripture. No man is to make himself or others merry with the sins or reproach of another. This kind of jesting in Print doth neither commend a man's cause, 
Qui talibus dictis scatent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecis, ridicularii latinis; talia vero personam graviorem, qualis est hominis Christiani, non decent. Grotius in locum.  nor become his person, especially if he be a Minister of the Gospel. Surely Gods cause hath no need of our passions or vanities.  
4. That there may be no wrong done to the persons that are dead, by making them to speak when they are dead what they never thought while they lived, or what is contrary to the general scope and sense of their Writings; for this (if willingly done) will be found at the great day to be no better then false witness: But if there shall any word or line drop from their pen that may occasion such a Citation, let men take the Counsel of the Church of Lions, who farther speaks thus in this case 
(c) De caeteris verò qui in ipsa infidelitate atque impietate sua perseverantes, sunt perituri; si de Scripturae sanctae autoritate, quod etiam pro talibus dominus passus sit, certissimis & clarissimis testimoniis nobis demonstrare potuerunt boni viri qui talia definierunt, dignum omnino est ut credamus & nos: Si verò non potuerint, cessent contendere pro eo, quod non legunt; pude●t eos definire quod nesciunt, timeant statuere quod nullum Sanctorum Patrum Concilium, nullum Apostolicae sedis Pontificum, nullum Ecclesiasticorum Dogmatum decretum hactenus inveniant statuisse: quod etsi quid a sanctis & venerabilibus Ecclesiae Doctoribus vel scriptum vel dictum, unde hujusmodi sensus occasio sumi posse videatur, inveniant; saluâ eorum debita Reverentiâ cohibeant se potius, & submittant se humiliter divinae auctoritati, & rem tam obscuram, tamque inusitatam, divinae reservent humiliter Majestati. Vsheri histor. Gotteschal. pag. 81.  As for the rest (say they) which having persevered in their infidelity, and perished in their ungodliness, if it can be proved by Testimony of Scripture that Christ died for them, it is fit that we also should believe it; but if men cannot so prove it, then let them cease to contend for that which they read not, let them be ashamed to define that which they know not, and let them be afraid to affirm that which no Council of Fathers, none of the Apostolical Sea, and no Ecclesiastical Decree hath affirmed or established; and if they find any word in the holy and Reverend Doctors of the Church from whence the occasion of such a sense may arise, let them rather contain themselves, humbly submitting to Divine Authority, and refer themselves in so obscure a matter to the Divine Majesty:  
Wherefore (good Reader) being compassed about with so great a cloud of witnesses, I am not unwiling to bear my Testimony also, though of small moment, unto this Truth presented to thee, and to accompany my Reverend and Learned Brother to the Press. Now the Lord give thee an heart to receive this and all other truth in the love thereof.  
Thine in the service of the Gospel, WILLIAM BRIDGE. Febr. 15. 1658. Yarmouth.   

Errata.  

1. Treatise.  
PAge 2. line 5. r. there propounded. p. 7. l. 9 r. acknowledge. p. 36. l. 6. r. speciatìm. p. 37. l. 29. r: possession. p. 38. l. 5. m. r. crederent. ibid. l. 23. m. r: in uno. l. 28. r. the main. p. 39 l. 2. r. censured. p. 52. l. 16. r. Texts. ibid. m. r. counterpoized. p. 59 l. 8. r. so as to. ibid. l. 28. r: Abrahami. p. 63. l. 12. r. in itself. p. 65. l. 12. r. this is. p. 87. l. 3. r. as our. p. 97. l. 12. r. Assurance. p. 101. l. 2. r. chose. p. 102. l. 1. r. rest a going. p. 104. l. 5. m. r. dominicum. ibid. l. 10. r. coelestem. p. 106. l. 17. r. ascertain. p. 107. l. 16. r. immerge. p. 111. l. 1. m. r. poculum. l. 18. r. himself. l. 25. r. stave those. p. 112. l. 14. r. to do. p. 116. l 13. r is it. p. 120. l 18. r. fastening. p. 131. l. 20. r. and Tyranny of. p. 145. l. 24. ra. r. abrupit. p. 150. m. r. arietino. p. 152. l 11. del. of. p. 161 l. 14. r. the praise. p. 163. l. 6. r. and leaning. p. 164. l. 19 r. for their. ibid. l. 24. r. and fiery. p. 166. l 20. r. it becometh. p. 167. l. 20. r. thoughtful. p. 169 l. 8. r. purifying. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 170. l. 9 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 27. r. inquinamentum. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 175. l. 2. r. Mal. 3. p 176. l. 24. r. fining-pot. p. 179. l 10. r. the Element. p. 182. l. 12. r. he here. p. 187. l. 15. r. I spoke. p. 192. l 31. r Segullah. p 200. m r. fit to be. p. 204. l. 5. r. Absconditi. p. 211. l 4 m r. Apostolus. p 218. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 225. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 228. l. 9 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 237. l. 23. r. all thy. p. 246. l. 22. r. to a Disciple. p. 251. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zelus. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. m. r. Capessentem. l. 31, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 152. l. 13. r. it is written. p. 256. l. 6. r. maketh it p. 269. l. 7. r. from whence. ibid. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 270. l. 3. r. this service. p. 276. l. 19 r. to this. p 277. l. 11. del. it. p. 287. l. 10. r. mocking of God. p. 295. l. 1. r. be drawn.   

2. Treatise.  
PAge 4 l 4. r. find him. p. 7. l. 21. del. and. p. 8. l. 5. r. in all. ibid. l. 28. r. Thine they were (saith our Saviour— p 11. l. 9 m r. hic cum affectu l. 11. r. previous. p. 22. l. 8. r. profess. p. 31. l. 14. r. to the. p. 35. l. 26. r. may be. p. 47. l. 4. r. in the like.    

Mr. Brinsley's Gospel-marrow.   

GOSPEL-MARROW. THE Great God giving himself for the Sons of Men.  TIT: 2.14. 
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself ae peculiar people, zealous of good works.  
IN the Verse next but one precedent to the Text, 
Coherence.  we have a practical Lesson, held forth in, and by the Gospel; a Lesson which all those, who expect to have any share, or interest in that Grace of God which bringeth Salvation, are to learn and take forth. This we have there set down, first Negatively, showing them what they are to eschew, and abandon [That denying ungodliness and worldly lusts,] then Positively, directing them what to practise, how to live, [we should live soberly, and righteously, and Godly in this present world.] And what is thence propounded, in the two verses following we have prosecuted and pressed; and that by a double Argument, each serving as an effectual Motive to put Christians upon, and to continue them in, such a Godly and Religious course. The former taken from the second coming of Christ, his coming in Glory, at which time they who so live shall receive the end of their faith, even that blessed hope, eternal Salvation, which they not only may, but aught to look for [looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Crist, v. 13.] The latter from his first coming, his coming in the flesh, and there doing and suffering what he did; which as it was for them, for their benefit, their Salvation, and so layeth a great engagement upon them, so it was for this very end, that he might redeem and deliver them, as from the guilt, and punishment, so from the power and dominion of sin; as justifying, so sanctifying of them. This you have in the words now read [who gave himself for us, that he might redeem us, etc.]  
A passage, of which we may say, (as one hath done before us) singula verba singularem emphasin habent, 
Heming. Com: in Loc.  there is scarce a word to be found in it, which hath not a special Emphasis, somewhat that is well worthy the taking notice of. 
Division.  Reduce we the Particulars here held forth to these 4. Principals. 1. Donum or Donativum, the Gift here said to be given, which is, Christ. 2. Donans, the Giver and bestower of that Gift, which is also, Christ himself, [who gave himself.] 3. Donati, the Persons on whom this gift is bestowed, us, [who gave himself for us.] 4. Finis donationis, the end, wherefore this gift was thus given, which is double, 1. Redemption, [That he might redeem us from all iniquity,] 2. Purification, [And purify unto himself a peculiar people, zealous of good works;] These are the Principal Branches of the Text, each of which we shall find yielding us some fruit well worth the gathering Deal we with them severally; beginning with the first.  
Donum, or Donativum, 
1. Part. The Gift the great God and our Saviour Jesus Christ.  the Gift or Donative, the thing which is here said to be given, which is (as we may learn from the verse foregoing, to which this relates,) the great God, and our Saviour jesus Christ; i. e. the great God, even our Saviour Jesus Christ. So the particle [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And] (as I shown you in opening of those words) is sometimes to be construed, not disjunctively, but exegitically; [And] that is, [Even.] So our own Translation in some 
* 1 Cor. 15.24. 2 Cor. 1.3.  places rightly renders it; and I know not why it might not have done so here. He it is that is here said to be given. That great God, even our Saviour jesus Christ, who gave himself.]  
Quest. 
Quest. How God is said to give himself to death.  What then? did God, the Son of God, give himself after this manner that is here spoken of? Did God suffer, Dye?  
Answ. 
Answ. Communication of Properties in Christ. Observandum hoc loco exemplum illius Tropi seu modi loquendi, qui â veteribus Ecclesiae doctoribus nominatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Piscat. Obser. in loc.  Not so, the Godhead being impassable: But that Person who was truly God, did. So Piscator here explains it, looking upon this as a Tropical manner of Speech, known to the Ancients by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Communication of Properties, which is, when that which is proper to one Nature in Christ, is attributed (not to the other nature, as this is by some mistaken, but) unto his person denominated from the other nature. Instances hereof are obvious, some of them cited by him; where sometimes that which is proper to the Divine nature is attributed to the person denominated from the Humane. Thus our Saviour speaking to Nicodemus, John 3.13. he tells him, No man hath ascended up into heaven, but he that came down from heaven, even the Son of man, which is in heaven. Not that Christ as man was then in heaven, or before that time had been: But as God he had been, and then was, filling heaven and earth with his presence; which he there attributeth to his Person denominated from his humane nature. And so again, speaking to his Disciples, Joh. 6.62. What, and if (saith he) ye shaell see the Son of man ascending up where he was before? Not that Christ ever was in heaven as man, before his Ascension, but as God he was. And thus on the other hand, that which is proper unto the Manhood is sometimes attributed to the Person denominated from the Godhead. So Acts 20.28. it is said, that God (viz. the Son of God) purchased the Church with his own blood; And 1 Cor. 2.8. it is said of the jews, that they Crucified the Lord of Glory; that is the Son of God, who is called the God of Glory, Acts 7.2. being as God, coequal with his Father in Majesty and glory. Not that he suffered as God, but that Person who was also truly God, suffered as Man. And so the aforesaid Author here looketh upon this Text, where it is said, [The great God gave himself,] viz. unto death. This did he, Qui Deus, sed non Quâ Deus; He that was God, though not as God; this being a thing proper to the Humane Nature, thus to suffer and Die; Only here it is attributed to the Person of Christ denominated from his other Nature, his Godhead; The great God gave himself; i e. that Person who was both God and Man gave himself as Man.  
But I see no just cause why we should thus straighten the Text, 
The whole Person of Christ the Gift given for the Sons of Men.  restraining that to one Nature in Christ, which here belongs to the whole Person. So much the words clearly import [The great God, and our Saviour jesus Christ;] that is, Jesus Christ God and Man; the former denoting his Divinity, the latter his Humanity, both together his whole Person; which is properly the Gift here spoken of; whole Christ.  

Obs. Christ mediator according to both natures, as God-man.  Thus is he said to be Mediator betwixt God and Man, not only according to one, but both his Natures; Not only according to his Humanity, as Maen (as Romanists, and some others would have it,) but also according to his Divinity, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-Man. So much may convincingly be inferred and concluded from those forecited Texts, where it is said, that God purchased his Church with his own blood; and that the Lord of glory was crucified. Plainly asserting the Godhead of Christ, to have an interest in this great work of Mediatorship, which if it had not had, the Human Nature, as it had not been par oneri, able to stand under such a burden as was laid upon it, the sins of the world, so much less par operi, able for such a work, to make satisfaction to an infinite Justice. It was indeed the Manhood which suffered, but it was the Godhead that supported it in those sufferings, and gave validity to them, making that blood to be of such an infinite value. 
Divinitas sine Humanitate & humanitas sine Divinitate non est mediatrix, sed inter Divinitatem solam & humanitatem solam est humana divinitas & divina humanitas August. Homil. de ovibus, c. 11 The Communion betwixt the two Natures in Christ. In tantam unitatem ab ipso conceptu virginis Deitas & Humanitas connexa sunt, ut nec sine Homine divina, nec sine Deo humana agerentur, Leo. Epi. 81. Objection from 1 Tim. 2: 5. answered.  So as we may safely conclude (what Augustine hath long since done before us,) that, as it was not the Divinity without the Humanity, so neither was it the Humanity without the Divinity, that undertook and effected this great work of Mediatorship betwixt God and Man. But betwixt the Divinity alone, and the Humanity alone (i. e. betwixt God and Man) was interposed the humane Divinity, and divine Humanity, (i. e. Christ as God-man.) Each nature contributing what was congruous and agreeable to it, for the effecting of this great work of Reconciliation. Such a Communion there was betwixt the two natures from their first union, that the one did not act without the other, not the Divine without the Humane, nor yet the Humane without the Divine; (which some of our adversaries in some cases are enforced to acknowledged.)  
As for what is by them alleged from that obvious text commonly taken up in this cause, 1 Tim. 2.5. where it is said, There is one Mediator betwixt God and Man, the man Christ Jesus, it is soon and easily answered. True it is, Christ who was truly Man is this Mediator, but not Quâ homo, not only as Man. Even as before it was said in that other Text, that God shed his blood, Deus, sed non quâ Deus; He that was God, but not as God. Both Nature's being personally united did mutually contribute to this great work: whilst the one properly suffered, the other (as is said) supported it in suffering, and gave value to those sufferings.  
Let it then be concluded as a truth clearly and convincingly held forth by this Text, that whole Christ, Christ God and Man, is the Gift here spoken of. [The great God, even our Saviour jesus Christ, who gave himself.]  
Lo here then the Gift of Gifts, 
Obs. The Gift of Gifts Jesus Christ.  the greatest Gift, that ever was bestowed upon any Creature. Such was the Lord jesus. Thence called by himself, the Gift of God, Joh. 4.10. If thou knewest the Gift of God (saith he to the Samaritan woman;) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Donum illud (as Beza rightly renders it) that Gift, 
Istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipiendum est pro exegesi: Beza Gr. Annot. in Loc.  meaning himself, as the sequel explains it, [And who it is thaet saith unto thee, etc.] which words are most fitly looked upon as exegetical, Expository to the former, showing what Gift he there spoke of, viz. himself; who may well be called that Gift, being (as I sald) the Gift of Gifts, a Gift not to be parallelled.  

R.  That it is so will easily and plainly appear, if we do but consider,  

1. A gift in itself invaluable.  1. The value of the Gift itself; wherein it infinitely exceeds all other gifts. As for other gifts, how rich soever, yet they are but Creature-gifts; this gift is the Creator himself; The great God gave himself.  

2. Most beneficial to others.  2. The great benefit which accrueth to those to whom this gift is given. As for other gifts, they are oftimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gift-less gifts; though it may be of much worth and value in themselves, yet of no great use to the parties that are possessed of them; nay sometimes proving prejudicial to them, as the Preacher saith of Riches, which are oft kept for the hurt of their owners, Eccl. 5.13. So is it not with this Gift; which as it is of infinite value in itself, so of unspeakable benefit to those to whom it is given, they being hereby made happy for ever. Other gifts a man may enjoy & yet perish with them; As Peter said to Simon Magus, when he offered him a gift, Thy money perish with thee, Act. 8.20. Not so where this gift is given and received. So God loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life, Joh. 3.16. In this Gift, all other gifts are as it were bound up; So as they who are interested herein shall not want any other gift, which may any ways conduce to their happiness. How shall not God with him (with Christ) also freely give us all things? (saith the Apostle,) Rom. 8.32. all things necessary and expedient. Other gifts are but accessaries, this the Principal.  
Applic. 
Applica. All seek after this Gift.  O then let all of us look out for our share in this Gift! Gifts, if of value, and profitable, they are things which nature inclines men to look after; and that too often in an inordinate manner, and way. Every one loveth gifts (saith the Prophet Isai concerning the Princes of judah) Isai. 1.23. O that grace may incline all our hearts to be in love with this Gift! As for other gifts, some of them are not to be loved, but hated. He that hateth gifts shall live (saith the wiseman) Prov. 15.27. speaking of Bribes, which ofttimes prove baneful to the receivers of them; whereas tbose upright Judges who refuse them, live in grace and favour with God and men. And for other Gifts, gifts from men, though happily they may lawfully be received, yet sometimes they are better refused than accepted. So are those Gifts which Princes sometimes bestow upon their favourites, upon whom they confer great Honours, and Dignities, and Estates; All which when offered by King Belshazzar to Daniel, the story tells us they were refused by him, Let thy gifts be to thyself O King (saith he) Dan. 5.17. But lo, here is a Gift, which whosoever receiveth, shall never have cause to repent him of it. A Gift which alone is able to make him perfectly happy, and that unto all Eternity. O let all of us look after this Gift; not contenting ourselves to hear that there is such a Gift given to, and for the Sons of men, but every of us labour to assure our interest in it; to make this sure, that Christ is given for us, and to us; which how it may be done, I shall (God willing) show you hereafter. Such a Gift is Jesus Christ.  
Quest. 
Quest. How Christ was given for the Sons of men.  But how was this Gift given? or how did Christ give himself for the Sons of men?  
Ans. To this it may be answered, given he was for them throughout his whole course; 
Answ. He was through his whole course.  In his Incarnation, Birth, Life, Death, Resurrection, Ascension, Intercession. All which were, and are for their sakes.  
1. So was his Incarnation, 
1. In his Incarnation.  wherein he gave himself to be made Man; The word was made flesh, Joh. 1.14. that is, the Son of God, the substantial word of his Father, by whom he declared his will to the Church, as our minds are made known to others by our words, he was made man, by taking the nature of man into a personal union with his Godhead. Thus was he given to us, as a man that giveth himself in marriage to another whom he loveth. Thus did the Son of God, out of his love to the Sons of men, he (as it were) married himself to their nature, taking it into an indissoluble union with his Godhead. This he did in his Conception.  
2. And (secondly) in his Birth. 
2. In his Birth.  To us (or for us) a Child is born, to us a Son is given, Isai. 9.6.  
3. And (thirdly) in his Life. 
3. In his Life.  Being born for us, he lived for us, throughout the whole course of his life devoting himself to the seeking of our good, our benefit. To which end he willingly subjected himself unto that Law, whereof, as God, he was Lord. God sent forth his Son, made of a woman, made under the Law, Gal. 4.4. that is, subjected to it; which he was, as to the Moral, so to the Ceremonial Law; both which were fulfilled in, and by him. It becometh us to fulfil all righteousness, Mat. 3.15. I am not come to destroy the Law, but to fulfil, Mat. 5.17. So he did the Ceremonial Law, which had the full accomplishment in him. And so he did the Moral Law, which was fulfilled by him, by his exact observation of it, and perfect obedience to it: which was done, not only in reference to himself, but others; that so, The righteousness of the Law might be fulfilled in us, (as the Apostle hath it, Rom. 8.4.) though not by us, (which it could not be, being now made weak through the flesh (as the verse there foregoing hath it,) not able to justify man before God, in as much as it could not be kept and fulfilled by him in this corrupted state,) yet in us, through the imputation of Christ's Active, as well as Passive obedience unto us. Thus, as by one man's disobedience (viz. of the first Adam) many were made sinners, so by the obedience of one (viz. Christ the second Adam) many are made righteous, viz. by the Imputation, as of the sin of the one, so the righteousness of the other (as we have it) Rom. 5.19. Thus was he given for us in his Life.  

4. In his Death.  4. And so in his Death; He ossered up himself a sacrifice for us. Of which more anon.  

5. In his Resurrection.  5. In like manner in his Resurrection, he risen again for us. He died for all, that they which henceforth live, should not live unto themselves, but unto him which died for them, and rose again, 2 Cor. 5.15. Those for whom Christ died, he also risen again for them. Being delivered for our offences, he was raised again for our justiflcation, Rom. 4. last; thereby evidencing, and assuring unto his people, the truth of that reconciliation, which by his death he had purchased, and obtained for them.  

6. In his Ascension.  6. So again in his Ascension, wherein he went before to prepare a place for us, as he tells his Disciples, Joh. 14.2.  
7. And in like manner in his Intercession. 
7. In his Intercession.  Being ascended up into heaven, he there sitteth at the right hand of God his Father, as our Advocate (as he is called, 1 Joh. 2.1.) to plead our cause. It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.34. Thus hath Christ loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour (as the Apostle sets it forth) Eph. 5.2. a Offering and a Sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Christ an Offering and a Sacrifice.  alluding to those two kind of Altars and Offerings which were in the Temple, the bloody sacrifice offered upon the Brazen Altar, and the Incense offering upon the Golden. Thus did Christ give himself for his people, as a Sacrifice in his death, so an offering in his Intercession, perfuming their prayers with that sweet Incense, the precious odours of his merits, (as that Text is commonly expounded, Rev. 8.3.)  
All these ways may Christ be said to have given himself for us. 
Christ's giving himself in his Death here properly intended.  Each of these tending to our good, our benefit. But there is one of them which is here principally eyed and intended in the Text, viz. his giving himself a Sacrifice, which he did in and by his death. This is the giving of Christ, which we so frequently meet with in Scripture. Who gave himself for our sins, Gal. 1.4. I live by the faith of the Son of God, who loved me, and gave himself for me, Gal. 2.20. Christ loved his Church, and gave himself for it, Eph. 5.25. All which (with many the like Texts) are to be understood of Christ's giving himself to death. And so understand we it here in the Text, [who gave himself for us,] viz. Dying for us, (as we have it; Rom. 5.8.)  

Christ's Death fitly called a giving himself for us. It being  Which may well be called a Giving himself for us; In as much as what Christ herein did, he did it for us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nostro bono, & nostra vice, both for our good, and in our stead.  

1. For our good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Jesus se morti devovit nostrâ causâ Grot. in Text. The Socinians sense of the Phrase.  1. For our good, our benefit. So much Socinians will readily yield us, that Christ in yielding himself to the death, intended chief the good of mankind, suffering for their sakes; viz. that he might first set them an Example; And secondly, that he might the better know how to compassionate and secure them in all their sufferings. These are the two principal (if not the only) ends which they assign of Christ's dying. And there is a truth in each of these.  

1. To set us an Example.  1. Christ died to set us an Example. So Saint Peter giveth it us in express words, 1 Pet. 2.21. Christ also suffered for us, leaving us an example, that we should follow his steps; which Christians are to do, as in his Active obedience, learning of him how to do the will of God, which he taught them in his Life; so in his Passive Obedience, learning of him how to suffer that will, which he taught them, as in his Life, so specially in his Death.  
2. He died and suffered what he did, 
That he might be the more compassionate to us,  that having experience of such sufferings he might the better know how to pity and secure others in their sufferings. This also the Apostle clearly holdeth forth in that known Text, Heb. 2.18. For in that he himself suffered being tempted, he is able to secure them that are tempted. Christ was tempted, tried. So he was in his Life, having experiences of many Temptations from Satan, and sufferings from his Instruments. Being then, as the Prophet calls him, Is. 53.3. vir dolorum, á man of sorrows. But specially in his death. That was to him an hour of temptation (as that troublesome time is called, Rev. 3.10.) a time of Trial wherein he was tempted both in Body and Soul, (as I shall show you anon.) And having been thus tempted he is able to secure them that are tempted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potest anxiliari, pro potest moveri ad auxiliandum (as Grotius well interprets it.) Able, that is, the more readily inclined thereunto, in regard of that experience which himself hath had in his own person. Thus we read of every High Priest, (Cap. 5. v. 2. of that Epistle,) that he is one who, being taken from among men, can have eompassion on the ignorant, etc. for that he himself is also compassed with infirmity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens, 
Beza Gr. Annot. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est. Grot. ibid.  i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Beza expounds it) aptus & idoneus, one fit and meet to take compassion. And so is the Lord Jesus, our great Highpriest, rendered by his sufferings. Having in his own person had experience of them he is made more compassionate towards others in like condition; as the same Apostle hath it, Heb. 4.15. We have not an High Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. All this we acknowledge to be truth.  

2: Christ giving himself in our stead, as our Surety:  But not the whole truth. Christ as he died for our good, so (secondly) in our stead: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For us. Even as David lamenting the death of his Son Absalon is said to have wished, would God I had died for thee, O Absalon, 2 Sam. 18. last. that is, died in his stead; that so by his own temporal death, he might have prevented the danger of his Eternal death. Thus the Lord jesus Christ, out of that wonderful love which he bore to mankind, he gave himself for them, dying for them, that by his death he might prevent theirs, which otherwise he saw them bound over to. In this sense Christ is said to have died for us, in that Text, Rom. 5.8. God commendeth his love towards us, in that while we were sinners Christ died for us; that is, in our stead, as our surety; to save and deliver us from death. So the verse there foregoing explains it, where it is said, scarcely for a righteous man will one die, yet for a good man some would even dare to die: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a good man, that is, in his stead, to prevent his death. And thus did the Lord Jesus give himself for his people, dying for them, in their room and stead, so to free and deliver them from death. And so most fitly and properly are we to understand the word in the Text. Who gave himself [for] us: viz. as our Surety, making satisfaction to the Justice of God for our sins. So the next words clearly explain it [who gave himself for us, to redeem us from all iniquity] from the guilt and punishment of sin; of which (God willing) more hereafter.  
And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his whole self, 
Thus he gave his whole self.  both Body and Soul (as was in part shown before) Both which were partakers in his sufferings. Not only his Body, to which by a Synecdoche this is sometimes attributed and referred. Thus our Saviour speaking to his Disciples, Joh. 6.51. tells them, The bread which I will give is my flesh, which I will give for the life of the world. And Heb. 10.10. we are said to be sanctified through the offering of the Body of Christ; Not by presenting it in heaven (as Grotius would expound it,) but offering it upon earth, upon the Altar of the Cross. Which Texts (and the like) we are to understand Synecdochically; Not that only the Body of Christ was interested in these his sufferings, but his soul also. So it was before his Passion, having divers conflicts, specially with the apprehension of that death which he was to undergo. Now is my soul troubled, (saith he to his Disciples, joh. 12.27.) and what shall I say? Father save me from this hour. And so again in the Garden he complaineth in the like manner to some of them, My soul is exceeding sorrowful, even unto death, Matth. 26.38. And as before, so much more in his Passion, where conflicting with the wrath of God, being under a cloud of spiritual desertion, he cryeth out in the anguish of his soul, My Lord, my God, why hast thou forsaken me? Matth. 27.46. Thus was his soul also made a partner in this suffering (as the Prophet Isai expresseth it) in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin, v. 10. He shall see of the travail of his soul, v. 11. He hath poured out his soul unto death, v. 12. Thus did he in his suffering give himself wholly, his whole humane nature, both Body and Soul; The divine nature in the mean time supporting of the Humane (as I said,) and seeming (as it were) to suffer with it.  
And thus you have seen this first Particular in the Text somewhat largely opened and explained; wherein hath been showed unto you both what this Gift was, and how said to be given. Now (adjourning the Application till afterwards, not having as yet so full a rise for it as I desire) proceed we to the second; which acquaints us with  

2. Partic. The Giver of this Gift, Christ himself.  The Donor, who it was that thus gave this gift; which is, Christ himself. So it is, the Gift and Giver here are both one. [who gave himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So we find it often elsewhere: Gal. 1.4. who gave himself for our sins: c. 2. v. 20. who gave himself for me: Eph. 5.25. Christ loved his Church, and gave himself for it: 1 Tim. 2.6. who gave himself a ransom for all. All speaking the same thing with this in the Text. [The great God, even our Saviour jesus Christ, who gave himself for us.]  
Obj. Gave himself? But what, 
Obj. 1. God the Father gave his Son.  do we not elsewhere read that he was given by his Father? God so loved the world (saith that known Text, joh. 3.16. God the Father) that he gave his only begotten Son. In this was manifested that love of God towards us, (saith the same Evangelist) because that God sent his only begotten Son into the world, that we might be saved through him, 1 joh. 4.9. And again in the verse following, Herein is love, not that we love God, but that he loved us, and sent his Son to be the propitiation for our sins. It was God the Father that sent his Son upon this errand. Him hath God the Father Sealed, Joh. 6.27. given him Commission to do what he did. Yea and sending him into the world he delivered him up unto death. He spared not his own Son, but delivered him up for us all, Rom. 8.32. And the Prophet Isai describing his Passion tells us, Isai 53.10. It pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his soul an offering for sin, (speaking of God the Father.) And so much we may learn from Christ's own mouth, who speaking to the woman of Samaria; calls himself, The Gift of God, Joh. 4.10. How then is he said to give himself?  

Ans. Father and Son concurring in this Donation.  Ans. To this the Answer is obvious. God the Father gave his Son, yet his Son gave himself, both concurring in the same Act. So it is in all those Acts which they call ad Extrà, works which God worketh out of himself, for, or upon his Creature, they are all indivisa, common to all the three Persons, all concurring in them. So was it in the work of Creation. In the beginning God Created the Heaven and the Earth, Gen. 1.1. God essentially considered. Elohim, a word of the Plural number, which being joined with Barah, a verb singular, is commonly conceived to denote the Trinity of Persons in the unity of Essence. Whether so or no, sure we are all the three Persons were interested in that work. Not only the Father, to whom the Apostle ascribeth it, 1 Cor. 8.6. Unto us there is but one God, even the Father, of whom are all things. But also the Son. All things were made by him, Joh. 1.3. seconded by Saint Paul, Col. 1.16. By him were all things Created. And even so is it here in this work of Redemption, the repairing of the Microcosm, the little world, Mankind. Here was a concurrence of Persons. The Father gave his Son, the Son gave himself; there being the same will, and the same work in both. The same will. I can of myself do nothing, I seek not mine own will, but the will of the father which hath sent me, c. 5. v. 30. I came down from heaven, not to do mine own will, but the will of him that sent me. c. 6. v. 38. And as the same will, so the same work. Whatsoever things the Father doth, these also doth the Son likewise, Joh. 5.19. So he doth, and that not by way of imitation, but cooperation. Not doing the like things, but the same. There being as one will, so one power of working in both. And so was it in this great work of Redemption. Even as it was in Abraham's offering up of his Son Isaac (a representation of this mystery, Gods offering his Son Christ) there was a concurrence betwixt the Father and the Son. The one not more willing to offer, than the other to be offered. So was it here, God the Father giveth his Son, and his Son giveth himself. The Father made his soul an offering for sin, yet he himself poured out his soul unto death (as the Prophet Isai there sets it forth) Is. 53.10, 12. Being therein obedient to his Father, Phil. 2.8.  
Obj. 2. 
Obj. 2. Christ delivered up by others.  But we find him delivered up by others also, as, viz. by judas who betrayed him into the hands of the High Priests and Elders; and by them delivered unto Pilate, and that bound. So we have it recorded, Matth. 27.2. When they had bound him, they led him away, and delivered him to Pontius Pilate, By whom he was delivered into the hands of the jews to be crucified, as we have it, v. 26. of that Chap. which was by them accordingly done. He being delivered to their will (as Saint Luke hath it) they led him away, Luke 23.25, 26. Thus was he led as a Lamb to the slaughter (as the Prophet Isai hath it) Is. 53. How then can it be said that he gave himself?  

Ans. They herein but his Instruments.  Ans. To this the Answer is as obvious as the former. All these were Instrumental in bringing him to the Cross, being therein subservient to the great design of God the Father, and of Christ himself, concurring with them in the same Action, though to different ends. What God the Father and his Son Christ intended out of love to mankind, they executed out of base and sinister respects, judas out of Covetousness, Pilate out of Fear, the High-Priests and Elders out of malice, the people many of them out of Ignorance. In the mean time, as herein they did nothing but what the Father had before decreed and determined to be done, as that known Text speaks it fully, Act. 4.27. Of a truth against thine holy Child jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and people of Israel, were gathered together, for to do whatsoever thy hand, and thy Council determined before to be done. So they did nothing but what the Son was willing withal. Which had he not been, it was not all their power that could have compelled him to it. So much he gave them to take notice of, when the High-Priests Officers came to attach him in the Garden, where with a word of his mouth he strikes them to the ground (as we find it, joh. 18 6.) And when Peter in a forcible way began to attempt his rescue, he tells him, Matth. 26.53. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve Legions of Angels? viz. to be a guard about his Person. So impossible was it for all the power of Men and Devils to have brought him to the Cross, had he not voluntarily yeeldded up himself to it. Which he expressly tells his Disciples that he did, Joh. 10.17, 18. I lay down my life. No man taketh it from me, but I lay it down of myself; I have power to lay it down, etc.  
Obs. Thus then was this Offering of jesus Christ's a freewill Offering, 
Obs. Christ's Sacrifice, a Free-will-Offering.  [who gave himself (saith the Text,) importing a voluntary Act. Such are Gifts properly, things freely bestowed. And such was this Offering of Christ's, a free will Ossering. So it may be said to be upon a double account, in reference both to Compulsion, and Merit. Where either of these two are, that a man is compelled to do what he doth, or that it is a thing demerited & deserved at his hands, it cannot properly be called a Gift. But such was Christ's giving himself for us, a Gift, a free gift.  
1. Free as to Compulsion. 
1. Free as to Compulsion.  What herein he did, he did it not as compelled thereunto. Whether by his Father; to whom he was in all things obedient. Obedient to death (as we have it, Phil. 2.8.) willingly complying with his will. Lo I come to do thy will, O God, Heb. 10.7. This was his Meat, (as he tells us, Joh. 4.34.) a thing which he desired more than his bodily food. Or yet, by his Enemies. Which as it hath been already showed, so if need were, it might be further cleared.  

Mr. Tho. Taylor Com. in Text Christ's d●a●h voluntary, declared in divers particulars.  And indeed (as one well noteth, writing upon the Text) it is a thing well worth the observing, how the Holy Ghost throughout the whole History of our Saviour's Life and Death hath set forth divers circumstances, serving to confirm and make good this truth, that this was in him a voluntary Act. Take we notice of some of the most obvious. As,  

1. His going up to Jerusalem.  First, His going up to Jerusalem, notwithstanding that he knew what he should there expect. So much he acquaints his Disciples with, Mat. 16.21. From that time forth began Jesus to show unto his Disciples, that he must go to jerusalem, and suffer many things of the Elders, and chief Priests, and Scribes, and be killed. Yet he undertaketh the journey. Yea, though Peter, as a friend, took him aside, and advised him to the contrary, saying, Be it far from thee, Lord, this shall not be unto thee (as it there followeth in the next verse) yet he still persisted in his resolution; giving Peter a tart check for that his well-meant, but ill-advised Counsel, bidding him, Get thee behind me Satan, for thou art an offence unto me, v. 23; So not enduring to hear any thing that might tend to the taking him off from prosecuting of that design.  
Secondly, Being come to jerusalem, 
2. His going into the Garden.  though he well knew that the jews lay in wait to apprehend him, and that judas had made a compact with some of them to deliver him into their hands, yet doth he not think of withdrawing himself. Which we read that at another time he did, viz. when a Crown was offered him, Joh. 6.15. when he perceived that they (the Jews) would come and take him by force to make him a King, he departed again into a mountain himself alone. And surely had he pleased, he could as well have withdrawn from the Cross, which he knew was intended for him. Yea, and this we find before he had done, when the Pharisees held a Council against him, how they might destroy him, when jesus knew this (saith the Text) he withdrew himself from them, Matth. 12.15. But now, the hour being come (as he saith) which then it was not, the time appointed by his Father, now he is so far from withdrawing, that he goeth to meet those which were sent to apprehend him, retiring into the garden, his usual place of prayer, whither he knew judas would bring his rout of Officers for that purpose.  
Thirdly, Being come into the Garden, 
3. Yielding himself to the Officers.  had he pleased, he could easily have resisted them there, which he let them know by casting them down to the ground with a word, (as I shown you;) or else have withdrawn himself from them, or else have hid himself, and gone through the midst of them, as the story tells us, that in a miraculous way, he did through the midst of those who had taken up stones to cast at him, Joh. 8. last: But he instead thereof, goeth to meet them, calling unto them (as Saint john hath it, cap. 18.4.) jesus therefore knowing all things that should come unto him, went forth, (that is, from that part of the Garden where he was, towards them that came to apprehend him) and said unto them, whom seek ye? To which when they, not knowing him, made answer, jesus of Nazareth, he replieth to them, I am he, (as the next verse hath it.) And again, v. 7. after that he had raised them up by the same power, that he cast them down, he propoundeth the same question to them again, whom seek ye? To which when they make Answer, (as before) jesus of Nazareth, he replieth again, I have told you that I am he, v. 8. All which clearly evidenceth that he did willingly offer and yield himself unto them.  

4. Making a bold Confession.  Fourthly, to go on, Being brought first before the High-Priests, and then before Pilate, he useth no subterfuges or evasions, to decline their malice, but (as the Apostle saith) He witnessed a good Confession, 1 Tim. 6.13. acknowledging and asserting that he was a King, and the true Son of God, though he knew that Attestation would be capital unto him, (as you find it) Matth. 26.64. 
5. Not appealing, nor deprecating the sentence.   
Fifthly, Having there received his sentence, he maketh use of no Appeal; (which Paul did in a like case, who appealed from Festus to Caesar, Act. 25.11.) nor yet Deprecation, so as to sue for favour, but willingly submitted to the Judgement passed upon him.  
Sixthly, And being led to execution, 
6: Making no resistance.  he shown no reluctancy, but was led as a Lamb to the slaughter, and as a sheep that is dumb before the shearers so opened he not his mouth, Isai 53.7.  
Seventhly, 
7. Not using any means to abate, or shorten his sufferings.  And lastly in his Passion upon the Cross, he was still the same; not willing to use any means that might abate the sense of his Torment; to which end it is conceived, that stupifying potion of Vinegar, and some other ingredients, was offered to him, which, till his suffering was finished, he refused to taste of (as the story sets it forth, Mat. 27.34, 48.) Thus did he willingly yield himself to the drinking of, & drinking off that bitter Cup, which was given him by his Father, according as he had told Peter, he was resolved to do, The Cup which my father hath given me, shall I not drink it? Joh. 18.11. Drinking even the very dregs of it. Not ceasing to suffer until he could say, what he did, Consummatum est, it is finished; (viz. the work of Man's Redemption;) and then (as the Evangelist hath it) he gave up the Ghost, Joh. 19.30. pouring forth his soul unto death (as the Prophet expresseth it in that Text forecited, Isai. 58. v. last.) Thus then was the suffering of Christ free as to any Compulsion.  

2. Christ's death Free as to merit.  2. And so it was also as to any Merit or desert, in, or from those for whom he suffered. So Gorrhan (not amiss) here expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He gave himself, sc: gratis & sine meritis nostris, freely, and without any merit on our parts. For alas! what was there in Man that could any ways deserve such a favour at the hands of this his Creator? yea, or any favour? Man being then an Enemy to God. When we were Enemies we were reconciled unto God, by the death of his Son, Rom. 5.10. So as we may well conclude this for an unquestionable truth, that this offering was every ways a free-will-offering. [Christ gave himself for us.]  

Appli. Christ herein propounded as a pattern for imitation.  Applic. And did he so? (to make some Application before we proceed any further, as not willing so to overcharge your heads, as not to lay in fomewhat into your hearts,) Let him then herein be propounded as a Pattern for our Imitation. This was one end (as I shown you) wherefore Christ gave himself, that he might be a Pattern. So he was in his Life, in the ordering of his Conversation. Learn of me; for I am meek and lowly in heart, (saith he to all that come to him) Matth. 11.29. I have given you an example, that ye should do as I have done unto you (saith he to his Disciples, when he had washed their Feet,) joh. 13.15. so teaching them to be ready to do all offices of love each to other. And as in his life, so in his Death. He suffered for us, leaving us an example, that we should follow his steps, (as we have it in that forecited Text) 1 Pet. 2.21. And this let us do, all of us learning of him, willingly to comply with the will of our heavenly Father, yielding up ourselves to him (as he did) to be disposed of by him according to his good will and pleasure. 
1. Christians to give up themselves to the Lord.  So did those believing Macedonians, of whom Paul giveth that Testimony to his Corinthians, 2 Cor. 8.5. They first gave their own selves to the Lord. Before they gave of their goods to the poor, they gave their Persons unto God, dedicating themselves to his service. And the like let us do every of us. Give ourselves to the Lord. Which do we,  
1. Wholly. 
1. Wholly:  So did our heavenly Pattern (as you have heard,) our blessed Saviour; he gave himself, his whole self, both Body and Soul, And the like do we, give ourselves to the Lord, our whole selves, both Soul and Body. This is the Sacrifice which the Apostle calls for, Rom. 12.1. I beseech you therefore Brethren, that ye present your Bodies a living Sacrifice, etc. (your Bodies, i. e. your selves, one part by a Synecdoche put for the whole). Under the Law men offered up the Bodies of other creatures; now they must offer their own Bodies, themselves. And this do we, All of us dedicating and consecrating ourselves wholly to the service of God, to be at his command, his ordering and disposing.  
2. And doing this wholly, do we it also willingly. 
2. Willingly.  So did our blessed Saviour also (as you have heard.) He gave himself, offering up himself as a freewill offering. And the like do we; what ever service we do unto God, or to our Brethren, do it willingly. So Peter exhorts Ministers in special to do their Ministerial service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not by constraint, but willingly, 1 Pet. 5.2. And the like let all Christians be exhorted to in general; whatever service they do unto God, or to their Brethren, let them do it willingly.  

1. Not by constraint.  1. Willingly, not by constraint, not by compulsion. Such is the service of slaves, who do what they do for fear. Let not Christians do the like; who being the servants of Christ, are the Lords freemen (as the Apostle calleth them, 1 Cor. 7.22.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Being by Christ set at liberty, delivered out of the hands of all their spîritual Enemies. And being so, let their service to him be a free-service, serving him without fear (as Zacharias hath it, Luke 1.74.) that is, without servile and slavish fear.  

2. Freely.  2. And again, freely, not out of any by, base and sinister respects, not for self-ends. Not for filthy lucre, (saith Peter there to Elders) 1 Pet. 5.2. In such services men do not serve God, but themselves. Would we have our services accepted? let them be such as this service of Christ's was, all freewill-offerings. Giving ourselves, not selling, which all Mercenaries may be said to do. It was that which the Devil falsely charged upon job, cap. 1. v. 9 Doth job fear God for nought? Intimating, that he did not serve God as a Child, but as a Mercenary servant, not out of pure love, but with an eye to an ample reward. Let not the like be justly charged upon any of us, that we should thus serve God, Only for Reward. Whether Temporal, because this our service may be outwardly advantageous unto us, as to our estates, or reputations. Yea, or yet Eternal. Not but that Christians may have an eye at both these. At those Temporal rewards, 
How Christians may look at Reward.  which God hath promised to those that fear and serve him. Wherefore else should David take up this as an Argument, to excite and stir up God's Saints hereunto? which he doth, Ps. 34.9, 10. O fear ye the Lord ye his Saints, for there is no want to them that fear him. The young Lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing; viz. If good in itself, and good for them. And our Saviour himself, to encourage his followers to be willing to part with any thing for him, he first maketh promise to them, of an ample retribution in this life, Matth. 19.29. He shall receive an hundred fold, viz. secular goods in this life, if good for him. And the Apostle exhorting Timothy to exercise himself unto Godliness, 1 Tim. 4.7. he sets before him the profit, and advantage of this course, telling him in the next verse, that Godliness is profitable unto all things, having the promise of the life that now is; this present life. Christians in serving their God, may have an eye at a Temporal reward. Much more Eternal. So had Moses, of whom the Apostle tells us, He had a respect to the recompense of reward, Heb. 11.26. And it is said of our Saviour in the Chapter following, v. 2. that, for the joy that was set before him he endured the Cross, etc. But not only at these. Reward, as it is in itself, so it both may and aught to be unto Christians an encouragement to serve their God, but not the only motive. No, were it so that there were no such recompense to be expected, whether here, or hereafter; yet Christians should do what they do; Accounting it, as their Duty, so their Honour and Happiness, that they may serve such a Master. Thus then, let us give up ourselves to the Lord, every of us, serving him willingly, freely.  

2. Christians to give themselves to, and for others.  2. And thus also give we ourselves unto others. It is that which Paul there saith of those Macedonians, 2 Cor. 8.5. They gave their own selves to the Lord, and to us by the will of God; to the Lord, as their Master, and to his Apostles, as his Servants. And the like let all Christians do. Giving up themselves first to the Lord, let them also give themselves to his servants, as to his Ministers in special, so to all other their Brethren: Being ready to perform all good offices to them, and for them, so serving one another in (or by) love; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Paul willeth his Galatians to do,) Gal. 5.13. And this let them in Imitation of Christ, Do willingly and freely. And thus (among other things) let them contribute to the necessities of the Saints; Doing what they do out of a willing and ready mind. This the Apostle would have Timothy put rich men in mind of, (whom in a special manner it concerns,) 1 Tim. 6.18. Charge them thaet be rich in this world, that they do good, that they be rich in good works ready to distribute, willing to communicate;] Not doing what they do by compulsion. Not only paying what they are rated, and so cannot withhold; But giving freely. And that as without Compulsion, so without any self-ends. Not out of any by and sinister respects, as having an eye to Retribution, or yet Reputation. Thus our Saviour in some cases requires those who are able, to lend unto their Brethren, Luke 6.35. Do good, and lend, looking for nothing again: Not only the use and interest, but not the Principal. So free, so ready and willing should Christians be in their services, as to God, so to their Brethren; therein imitating their heavenly Pattern, the Lord Jesus; who, in obedience to God his Father, Gave himself. And that for Them. So it followeth in the third Particular; To which I shall now pass.  
Donati, 
3. Partic. The Persons for whom Christ gave himself.  The Persons for whom Christ thus gave himself. For us (saith the Text;) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So we find it elsewhere, and that often; as Rom. 5.8. Christ died for us. 1 Cor. 5.7. Christ our Passeover is slain for us. Gal. 3.13. Being made a Curse for us. Eph. 5.2. Christ hath loved us, and given himself for us. 1 Thes. 5.10. Who died for us. 1 Pet. 2.21. Christ also suffered for us. And 1 Joh. 3.16. He laid down his life for us. All speaking one and the same thing with this in the Text, [Who gave himself for us.]  
Quest. 
Quest What to be understood by Us.  But what, or whom shall we understand hereby?  
Ans. 
Answ. Mankind  For us,] that is, for us Men. So it must be here looked upon, as excluding all other Creatures. So much we may take notice of from that which we meet within the fourth verse of the Chapter following, where Gods love in sending and giving his Son Christ, is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of God our Saviour towards man. Such is this Gift, proper unto mankind There is one Mediator betwixt God and Men, the Man Christ jesus, 1 Tim. 2.5. For their sakes it was, that Christ came into the world, taking their nature upon him. Verily he took not on him the nature of Angels, but he took on him the Seed of Abraham, (so our Translation renders that Text, which is commonly understood of Christ's taking the nature of man into a personal union with his Godhead,) Heb. 2.16. In which nature also he suffered; Being put to death in the flesh (as Saint Peter hath it,) 1 Pet. 3.18. that is, in his Humane nature; so suffering for mankind. This is a truth agreed at all hands.  

Quest. Whether all Mankind, or no.  Quest. But whether for all mankind, or no, Here is the Question. A Question which, as heretofore, so of late times, hath occasioned not a little trouble, and disquiet to the Church of God; and that as elsewhere, so in this Nation, and I wish I might not say in this place at this day. For the ceiling of your Judgements, and stablishing of your hearts, that you may not be carried away with that wind of doctrine, which hath of late broke in among you, whereby some unstable souls have been turned aside, to the renouncing of that truth, which they had been formerly taught, and therewith of that Communion, which heretofore they embraced, give me leave now, having so just an occasion offered for it from this Text, to spend a little time upon it. Wherein I cannot make promise of much (if aught,) which you may not (upon enquiry) receive from other hands. This being a point which hath been already sufficiently agitated and discussed, and (I suppose) as much said in it pro and con, as can in an ordinary way be expected. Only I shall affect all possible plainness, speaking (as near as may be) to the apprehension of the meanest Capacity.  
Begin we then with the Text we have now in hand, 
Ans. The word in the Text (us) examined.  (and so those other forenamed,) where it is said, that Christ gave himself for us, died for us; How shall we understand this us? Whether of all men universally considered. So the Arminian looketh upon it, taking the word [us] here in the greatest latitude that may be; from hence concluding their plausible Doctrine, (so eagerly sucked in by many who understand it not,) of Universal Redemption, that, Christ died for all and every one, & that alike.  

Us, here restrained to the Elect.  But herein I find them, more confident tban some of the Romanists dare be. Estius, the Professor at Douai, writing upon this Text, professeth himself to be dubious in it, expounding this [us] with a Sieve. 
Estius Com: in Text.  Pro nobis, sive omnibus hominibus, siuè spectatim Electis. For us] that is, 
In quorum personâ Paulus saepè lequitur. Ib.  either for all men, or specially for the Elect, In whose person (saith he) the Apostle often speaeketh. And surely so we may justly conceive him here to do, where he restraineth this [us] to a peculiar people, a people redeemed from all iniquity, and purified, a people justified, and Sanctified. And who are these, but the Elect? such as God hath from the beginning chosen unto Salvation through Sanctification of the Spirit (as Saint Paul describeth believers,) 1 Thes. 2.13. Elect according to the foreknowledge of God the Father, through Sanctification of the Spirit unto obedience, and sprinkling of the blood of jesus Christ, (as Saint Peter hath it,) 1 Pet. 1.2. For such Christ gave himself, for all such: So much we yield may demonstratively be concluded from this Text, but no more.  
Quest. 
Quest. Whether Christ died only for his Elect:  But what then, did Christ die only for them? did he not die for others also? yea for all alike? the good and benefit of his death being by his Father and himself intended as as well to one, 
Ans. Difference of opinions about it.  as another? So some Romanists, Lutherans, and Arminians, would have it. Therein differing from some others (some of them such as upon whose memories I shall write nothing but Blessed,) who out of a pious intention for the healing of this Breach, the compremizing of this difference, have with much study sought (I cannot say found) out a moderate and middle course, viz. 
The middle way sought, but not found. Arch. B. B. of Armagh, in Dr. Barnard's vindication.  that Christ died in a general way for all, to purchase a possibility of Salvation for them, which he did by making satisfaction to the Justice of God for the sins of the whole world, and so opening a door for the exercise of his Grace and Mercy towards and upon whom he pleaseth, which before was shut. It not being a thing consistent with the Justice of God to receive sinners to mercy till such time as satisfaction was made. But this being done, now the nature of man (say they) became salvable, a subject capable of, and fit for mercy, which the Angelical nature in those that were fallen, for want of such a Mediator, is not, cannot be. Thus did God (say they) set forth his Son to be a propitiation, through faith in his blood, to declare his righteousness, that he might be just, aod the justifier of him, which believeth in jesus, (as the Apostle sets forth the end of Christ's death, 
I confess myself to hold fully with them who said, Etsi Christus pro omnibus mortuus est, tamen specialiter pro nobis passus est, quia pro Eclesia passus est: Idem ibid. p. 20 Qui morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico, si crederunt, is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent etc. D. Davenant de morte Christi, in sine. Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam, non tamen quoad efficaciam; quod intelligendum est, non tantum ex parte effectus, qui in imo sit & non in alio, sed etiam ex parte voluntatis, quâ ipse Christus meruit, & diverso modo obtulit sua merita pro diversis. D. Davenant, ibid. Christus omnibus per mortem impetravit reconciliationem & remissionem peccatorum. Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse n●stra est sententia: Ib d. p 172. The Arminian Doctrine of Universal Redemption disclaimed.  Rom. 3.25, 26.) justice and Mercy here meeting together, and sweetly embracing each other. But in a more special way, (say they) he died for some amongst mankind, even God's Elect people, who were given to him by his Father, to be his purchased possessions, For them he gave himself, that he might (as our Text hath it) actually redeem them frem all Iniquity, and purify them to be a peculiar people unto himself, applying to them the merit of that his death, making it effectual for their Justification, Sanctification and Salvation. Or, as others express it, Christ died for all Conditionally, meriting for them Salvation upon the condition of their believing, but for some (viz. his Elect) absolutely, meriting for them that they should believe. Which in effect speaketh the same thing with that, which others of our Divines (following the Schools) have unwarily yielded, that Christ died sufficiently for all, but Effectually only for his Elect. Thus have some endeavoured to qualify this Doctrine. But as for others, those with whom I have now to deal (conceiving that error which hath entangled some among us, not to be spun with so fine a thread,) they spare not to assert (what the followers of Arminius have done before them) that Christ died alike for all, as well for Cain and judas, as for Peter and Paul, and that he purchased and obtained Remission of sins, and reconciliation with God, as well for the one, as the other; Mans own fault, in not receiving and believing on him, being the only cause, why this Reconciliation is not applied unto all▪ which otherwise, as it was alike intended for all, so it would be alike effectual unto all. This is the Doctrine which is by some, (and not a few,) with great zeal held forth at this day, as if it were main the basis and principal Pillar of Christian Religion, and that which I suppose doth (among some other) infect this place at this day. But as for this Doctrine, as upon a due trial, it hath sometime since been sensured and condemned by a Synod, 
Synod. Dordrec: Anno, 1618.  (as truly venerable, as pious and learned as any the world hath seen for some hundreds of years bypast, convocated for that purpose (I mean that of Dort,) so we must profess that we cannot assent unto it. Which that we may not seem to do without just warrant, give me leave, (as briefly as I may,) to bring it to the test, first examining the grounds whereupon they assert it, and then declaring the Reasons, why we reject it.  
For the former, 
Arguments for Universal Redemption examined.  the grounds whereupon those of this persuasion build this their faith, they are reducible to two heads, Scripture, and Reason. Begin with the former.  
Scripture; 
1. From Scripture; reduced to 4. heads.  wherein there are many Texts which they make use of; and those some of them such as (at the first hearing) seem to speak much for them. Select we the choicest of them, which we may reduce into these four Ranks; Such as affirm that Christ died for the world, the whole world, for All men, for Every man. Examine we them severally, and briefly.  
First, 
Arg. 1. Christ given for the world.  Christ is said to be given for the world. So we have it in that Text, which is looked upon as the Palmarium, the Prime and principal evidence in this cause, so much insisted on by all that are Advocates for it, viz. Joh. 3.16. God so loved the world, that he gave his only begotten Son, etc. As also in that other of no less note, 2 Cor. 5.19. God was in Christ reconciling the world to himself. In which, and other Texts of like nature, the Doctrine of Universal Redemption (as they conceive) is clearly held forth.  

Ans. The word world taken in divers senses:  Ans. For answer whereunto let that word be examined, which sounds so loud in the ears of the vulgar, [world.] A word diversely used, (as in common language; so) in Scripture phrase; where we find it  
1. Sometimes put for the whole Creation, 
1. For the whole Creation.  the whole frame of Heaven and Earth, with all the Creatures in them. So it properly signifieth The world was made by them, Joh. 1.10. that is, All things, (as the third verse hath it.)  
2. Sometimes it is used more restrainedly for the chief Inhabitants of it, the world of Reasonable Creatures, Angels and Men. 
2. The Reasonable world, Angels and Men.  So we find it, 1 Cor. 4.2. where Paul saith of himself, and other of his fellow labourers, we are made a spectacle to the world, that is (as the next words expound it,) to Angels and Men: This is the Reasonable world.  
3. Sometimes (in the third place) it points at one part of this world, the world of mankind universally considered, 
3. The world of mankind universally considered.  even all the Sons and daughters of Adam. So the Apostle useth it, Rom. 5.12. where he tells us, that by one man sin entered into the world; And again in the verse following, until the Law sin was in the world: meaning that All men were involved in the Sin of their first Parent, sinning in him, (as the 12th. verse explains itself.)  

4: The Reproate world.  4. Sometimes again (in the fourth and fifth place) it is put for a part of this world; which is divided into two, two worlds in one, The Elect world, the Reprobate world; Each called the world. So we find the latter, and that undeniably, in many Texts. As joh. 7.9. where our Saviour declares that he prayed not for the world: So again, joh. 14.17. where speaking of the Spirit of truth, he saith, The [world] could not receive it: And again, v. 22. where judas, (not Iscariot, not the Traitor, but another of the Apostles so named) puts the Question to his Master, Lord (saith he,) how is it that thou wilt manifest thyself to us, and not unto the world? In which, and divers other Texts of like kind, we are to understand, the unbelieving, wicked, reprobate world, which are the greatest part of the world.  
And if there be a Reprobate, there must be also an Elect world. 
5. The Elect world.  And in this sense (though Arminians are loath to see it) we shall find the word, more than once used in Scripture. As, joh. 17.21. where our Saviour maketh this his request to his Father, [That the world may believe that thou hast sent me.] And again, v. 23. [That the world may know, that thou haw sent me, and hast loved them, as thou hast loved me.] Now what world was this? Not the reprobate world, for that he had plainly declared before that he did not, would not pray for, v. 9 But the Elect world, even those which were given to him by his Father. So the 24. v. doth clearly explain it. Father I will, that they also whom thou hast given me, be with me. This is the world, which there he speaketh of, even the Elect world, the Believing world. And so much Tolet (though a jesuite, 
Attend Mundum hoe in loco, non malos & Incredulos, sed credentes de Mundo vocatos significare Tolet: Com. in Joh. 17.21. & 23.  and a Cardinal) writing upon it, doth freely acknowledge, declaring that the word there cannot be taken in any other sense. To these add those other known Texts, joh. 6.33. where our Saviour, speaking of himself, saith, The Bread of God is he, which eometh down from heaven, and giveth life unto the world. What world? why, the Elect world. So he elsewhere explains himself, joh. 10.27, 28. where speaking of his sheep; I know them (saith he) and I give unto them eternal life. Now who are these sheep, but God's Elect? So much Arminians themselves will not deny. This is then the world there spoken of.  
And in this sense most fitly and properly may we understand the latter of those Texts alleged, viz. 2 Cor. 5.19. God was in Christ reconciling the world to himself; that is, the world of his Elect, who only are actually reconciled to God, not having their sins imputed to them (as it there followeth.)  

The word. world, Joh. 3.16. by some expounded of the Elect world.  And so is that other Text also looked upon by some, and many, joh. 3.26. God so loved the world; that is (say they) the world of his Elect, whom he loveth, not only with a Common love, wherewith he loveth all his Creatures, willing their conservation, Thou lovest all things that are, and hatest none of them whom thou hast made (saith that Apocryphal Author) Wisd. 11.21. but with a special, a peculiar love, loving them to Eternal life; which love is proper to God's Elect, as we may learn from the Apostle, who puts these two together, Elect of God, and beloved, Col. 3.12. And should we, herein concur with them, so construing the word in that place, I do not see any such absurdity to follow upon it, as the Adversaries imagine. God so loved the world, the world of his Elect, that he gave his only begotten Son, that whosoever believeth on him should not perish; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original) every one believing, that is, every one of them. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every one, or whosoever, may there, without any violence, be construed; not as being Distributive, but Collective, Not as dividing the world of Gods Eled into two Ranks, some of them believing, and having everlasting life, and others not; but only as distinguishing their two fold state; their state by nature, what they were when he first loved them, & gave his Son for them, viz like the rest of the world; and their state by Grace, what they are when he bestoweth eternal life upon them, viz. believers, believing on the name of his Son. 
That Exposition not adhered to. The world of mankind indefinitely considered.   
But I shall not adhere to this Exposition, there being another to be found, which may be fully satisfactory. God so loved the world, that is, the world of mankind; but how? Not universally, but Indefinitely considered; not as comprehending every individual, every particular person in the world, but the several sorts and conditions of men, some in all ages, all Nations, of all ranks and estates. In this sense are we to understand the word in some other places: As joh. 1.29. where john espying of jesus, maketh that Proclamation, Behold ihe Lamb of God that taketh away the sins of the world. And so in that verse following the Text alleged, john 3.17. God sent his Son into the world, not to condemn the world, but that the world through him might be saved. Not that Christ intended an universal Salvation of all, of every particular person in the world, but of some in all Nations, not only of jews, but of Gentiles. And thus may God be said to have loved the world, though he never intended to save all in it, nor to give his Son for every particular person; yet that he had such a gracious purpose towards any, so as not to suffer the whole world of mankind being fallen, to perish, (as he did the Angels, which were in the like estate,) this may be called his love to the world, the world of mankind. Let it then be concluded as to these Texts, which the Adversaries look upon as principal Pillars, and main supporters of their cause, that, however they may be taking with vulgar apprehensions, yet being rightly weighed, they do not speak what they would have them.  

Arg. 2. 1 Joh. 2.2. Christ the Propitiation for the sins of the whole world.  But (say they) if these do not, yet there is one other that doth, which speaks more home than the former; viz. that which we meet with, 1 john 2.2. where we read expressly, that Christ is the Propitiation for the sins of the whole world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Than which what can be more plain and full?  

Answ. 1. The whole world, the world of Gods Elect.  So indeed it may seem at the first hearing, but let it be examined, and we shall find it speaking no more than the former Texts did, and so admitting the same Answers, viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered, all believers in all ages of the world. So the sense may fitly be given. He is the Propitiation for our sins; And not for ours only, that is, us who are now alive, and believe already, but of the whole world, of all believets, which have been, shall be, from the beginning of the world to the end of it.  
Repl. 
Repl. Gods Elect the least part of the world.  But is not this strange, that those whom we look upon comparatively as a small number, a little, little, flock, (as our Saviour calleth them, Luke 12.32. where there are two diminutives put together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show the exceeding littleness of this Company,) a small part of the world, should be called the whole world?  
Ans. 
Ans. But the chief and principal part of it.  And why more strange than that unbelievers and Reprobates should be so called, which we find them to be, 1 john 5.19. where it is said, The whole world lieth in wickedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning the unregenerate world, all men out of Christ. Now if they be so called because they are the greater part, why may not Gods Elect be so, in as much as they, though they be the lesser, yet they are the better part? Thus we find the Roman Empire called, Rev. 12.9. where it is said of the great Dragon, the Devil, that he deceived the whole world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning that he drew all the Roman Empire into Idolatry, which being a great, and the most considerable part of the world, is there called the whole world. And so Colos. 1.6. 
Synecdoche, significans illustrissimas ●orbis parts; Grot. Come: in loc.  Paul telleth his Colossians, that the Gospel was come unto them, as it was in all the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning the most eminent parts of it, (as Grotius expounds it.) In which sense also it is used (as he notes) Rom. 1.8. where the same Apostle telleth his Romans, that their faith was spoken of throughout the whole world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning the chief parts of it. And thus may God's Elect, 
In Electis & praescitis specialis quaedam censetur universitas, ut de toto mundo to●us mundus liberatus, & de omnibus hominibus, omnes homines videantur assumpti: Prosper de vocat. Gent. Lib. 1.  being the flower, and choicest part of the world, be called the whole world. There being among them (as Prosper saith) a kind of special universality, a world in the world.  

Ans. 2. The whole world, all Nations, Jews and Gentiles.  Ans. 2. But (secondly) if this satisfy not, by the whole world there we may understand all Nations in the world, both jews and Gentiles. Christ is the propitiation for our sins, (who are jews) & not for ours only, but for the sins of the whole world, that is, of the Gentiles also. Thus doth Saint john there (as Christ, and other of the Apostles often did) cross that high conceit, which the jews had of themselves, who looked upon themselves as the only people beloved of God, and thought that the promise of the Messia, belonged only to them. Not so (saith this our Apostle,) for how ever the Gentiles in times past had been over-looked, yet now he would have them to know, that they were called to the participation of the Covenant of grace, as well as themselves, and that the benefit of Christ's death and Intercession belonged as well to them, as any other.  
Ans. 3. 
Ans. 3. Christ the only Propitiator for the whole world.  Yet (in the third place) if this content not, Christ may truly be said to be the Propitiation for the sins of the whole world, in as much as he is the only Propitiator, there being none made partakers of that benefit, to have their sins remitted, but by and through him. In such a sense it is, that Saint Paul saith, 1 Cor. 15.22. In Christ shall all be made alive, that is, all those who are so made alive, quickened up unto that eternal life, shall be made alive by him. And so Saint john speaking of Christ, saith, This is the true light which inlightneth every man that cometh into the world, John 1.9. that is, every man that is enlightened. And in such a sense may he fitly here be said to be the Propitiation for the sins of the whole world, in as much as all who are reconciled unto God, they receive that benefit by and through him, and no other. Thus (to make use of a plain Illustration) he who was the first Founder of some Invention (as of Printing or Guns,) may be said to have taught the whole world that Art; not that every man in the world hath learned it from him, but that all who have learned it, they are beholding to him for it. Even thus may Christ be said to be the Propitiation for the sins of the whole world, not that all persons have their sins pardoned, but that all those who are partakers of this benefit, they have it by and through him.  
But they go on, (in the third place) telling us, that Christ is said to die for all men. 
Arg. 3. Christ died for All men.  So Scripture speaketh it expressly and frequently, as Rom. 8.32. God spared not his own Son, but delivered him up for us all. So 1 Tim. 2.6. Who gave himself a ransom for all; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Than which what can be more full for a Universal Redemption?  

Ans. The word All diversely taken in Scripture.  Ans. So indeed it may seem at the first hearing, but not so upon more advised thoughts; which will let us know, that this word [All] is not always to be taken in such a latitude as it sounds, and as vulgarly apprehended, viz. as a note of universalîty, taking in every particular person in the world. But sometimes restrictively, with limitation and determination to some kind of Persons. And sometimes Indefinitely, for some of all sorts and kinds. Now in the former of these senses may the fnrmer of those Texts be most fitly understood. 
Restrictively for the Elect.  He delivered him up for us all; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Not for All, but for us all; us Believers, or us, and all other the Elect people of God. So the next verse there expounds it, Who shall lay any thing to the charge of God's Elect? Rom. 8.33. These are the All there spoken of, for whom God delivered up his Son, viz. his Chosen ones. Those for whom Christ maketh Intercession. So the verse next following hath it, v. 34 It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Now this is a favour which Arminians themselves will not allow to all universally (at least not all alike,) that Christ should perform that part of his Priestly Office for them, to intercede for them, but only for his Elect, such as believe on him. So as we may well conclude them to be the All there spoken of, for whom Christ was delivered up.  
In the latter sense understand we the word in that other Text. 
Indefinitely, for all sorts and kinds of men.  Christ gave himself a ransom for all;] that is, All kinds and sorts of men. So the word All is elsewhere frequently used, Pro generibus singulorum, not singulis generum, for some of all sorts. So we find it, joel 2.28. where the Lord promiseth, I will pour out my Spirit upon all flesh, that is, upon all sorts of persons. So the words following explain it. And your Sons and daughters shall prophesy, your old men shall dream dreams, your young men shall see visions, And also upon the servants, and upon the handmaids in those days will I pour out my Spirit, v. 29 that is, upon all sorts and conditions of persons. So again, Luke 3.6. Our Saviour citing the Text of the Prophet Isai, c. 40.3. saith, All flesh shall see the Salvation of the Lord; that is, all sorts of men, some of all Nations, to whom Christ the Saviour of the world should be revealed. And in such a sense must we understand that passage, Matth. 3.5. where it is said, that There went out to john the Baptist, to hear him preach, jerusalem, and all judea, and all the Region, round about jordan. Not that all the people wenr forth, but great multitudes, some of all sorts, from all places. And so that of Peter, Act. 10.12. where he tells us, that in the sheet which he saw in his Vision, there were All fourfooted beast of the earth, and wild beasts, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All, that is, some of all kinds, All manner of beasts (as our Translation explains it.) And in this sense is the word most fitly to be understood in the Text alleged. Christ gave himself a ransom for all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For all sorts of men, of all Nations; Gentiles as well as jews. So the Apostle clearly explains his own meaning in the verse there next following; v. 7. Who gave himself a ransom for all, to be testified in due time; Whereunto I am ordained a Preacher, and an Apostle, a Teacher of the Gentiles; plainly intimating what there he meant by All, viz. Gentiles as well as jews. And so are we to understand the fourth verse of that Chapter, where it is said, God will have all men to be saved; Not all particular persons, but some of all sorts. So much is convincingly collected from the verses there foregoing, where the Apostle exhorts that Prayers and Intercessions, & giving of thanks be made for all men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What? for all and every particular person? Not so. There being some whom Saint john will not allow Christians to pray for, 1 joh. 5.16. But all kinds of Men, jews and Gentiles, Christians or Infidels, Public or Private persons. So the next verse explains it, instancing in one rank of men; whom he would have in a special manner remembered, For Kings and for all that be in Authority. And in such a sense we yield it; Christ gave himself a ransom for all, all sorts of men, some of all Nations; herein joining in Consort which that heavenly Choir, who are brought in singing this hallelujah unto the Lamb, Rev. 5.9. Thou wast slain, and hast redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and Nation. Here is the All, which Christ hath redeemed; not universally all particular persons, but some of all Nations, all Conditions. In which sense the Apostle tells us, Gal. 3.28. There is neither jew nor Greek, there is neither bond nor free, there is neither male nor female, for we are all one in Christ jesus.  
Repl: Yea but (saith the Adversary) though these Texts may seem to be thus eluded, 
Repl. Rom. 5.18. & 2 Cor. 5.14. explained and vindicated.  yet some other there are, which will not be so evaded; as viz. that which we meet with, Rom. 5.18. and that other which answers to it, 2 Cor. 5.14, 15. In the former of which we read, that, As by the offence of one judgement came upon all men unto condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life. In the latter, We thus judge, that if one died for all, then were all dead, And that he died for all. Hence they infer, that as all men were dead in, and by sin, so Christ died for all, all that were so dead.  
Ans. But neither will these Texts carry it. 
Ans.  Not, the former, where, by All men upon whom that free Gift of justification is bestowed, we are to understand, not all universally, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Intellige omnes qui ipsi sicut oportet, credunt: Grot. Com: in loc.  but all those who are given unto Christ, and are engrafted into him by God's decree before time, and by faith in time, even all true believers. So much the learned Grotius, (no back friend to the Remonstrants,) doth freely there acknowledge. And it must needs be so understood, in as much as no others are made partakers of that Gift. Nor yet the latter, which clearly admits the same Exposition. Christ died for all. Not all that were dead in the first Adam, but all who did belong unto him, and were by God's decree engrafted into him (as aforesaid,) who by nature were in the common condition of mankind, dead in the first Adam, as well as others. For them, All them, he died and risen again, (as it there followeth) which Arminians will not say, that he did for any but his Elect, intending the Application of his death only to them.  

Those Texts counterpoizes. Christ said to die for Many.  Thus you see also these Text cleared, which speak of Christ dying for all men. For the counterpoizing whereof (if need were,) we might yet cast into the opposite Balance, that which is no less remarkable in Scripture than this, viz. that whereas in some places it is said Christ died for all, in others again it is said that he died for many. So we find it Isai 53. Where the Prophet having first said (speaking of Christ,) The Lord hath laid on him the iniquity of us all, v. 6. in the two last verses, he restrains that universal particle, by putting Many for All. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities, v. 11. He bore the sin of many, v. 12. Which latter may be looked upon as an Explication of the former; showing what before he meant by All; not generally the whole world, but the decreed number of the Elect, (as Diodate there expounds it.) And so we find it elsewhere; as Matth. 20.28. where it is said, The Son of man came to give himself a ransom for many. And Cap. 26.28. Christ blessing the Sacramental Cup, This (saith he) is my blood of the New Testament, which was shed for many, for the remission of sins. Which Texts to an unprejudiced spirit, seem to put a limitation upon this All, restraining it to some amongst mankind; viz. to Gods Elect.  
Repl. I am not ignorant what the Adversary doth hereunto reply; that this word Many, 
Repl. Many sometimes put for All.  is sometimes put for All; as Dan. 12.2. Many of them that sleep in the dust of the earth shall awake, that is all. And so Rom. 5.15. Through  offence of one many are dead. Which, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e: ferè omnes, excepto Enocho, & si fortè fuere alii de quibus id scriptum non est. Grot. Com: in Loc.  however Grotius qualifies it with a ferè omnes, Almost all, except Enoch, and some other, who were translated without seeing of death, yet it seemeth rather to relate to all the posterity of Adam, all which were through his sin become liable unto death. Of whom also the 19th. verse there speaketh in the same language. By one man's disobedience many were made sinners, that is, All, as the verse foregoing explains it. And so in some other places.  
Ans. But letting this be yielded, 
Ans. All as often put for Many.  (which cannot be denied) that the word, [Many] is sometimes so used, yet still it will serve to that end, for which it was made use of, viz. as a Counterpoise to that Argument, which is taken from the word All. Which is as often put for Many, as Many for All. And that it is so to be taken in those places before alleged cannot be proved, but rather the contrary, as (God willing) shall be demonstrated afterwards. For the present pass we on.  

Arg. 4, Christ tasted death for every man.  To these Texts prealleged, there is one more made use of, which seemeth to speak more punctually and expressly than any of the former, and that so fully, as it admits of no contradiction, viz. that which we find, Heb. 2.9. where it is said of Christ that he tasted death for every man.  

Ans.  Ans. A Text which I confess at the first sight seemeth to make much for the Adversary, more than any other that I know. Yet let it be examined, we shall not find what is expected from it.  

1. For all sorts of Persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beza, Gro. in loc. Et ità fortè in Graeco legendum est, Lapid: ibid.  1. For the word there rendered, Every one, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro unquoque, or quolibet, for every individual person, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro omni, for All, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Beza, and Grotius note upon it, and (as Lapide conjectures) possibly mistaken for it.) So the vulgar Latin, as also our former English Translation, with all others whom I meet wit, here render it, Pro omnibus, for all men. And so looking upon it, we shall find no more in this Singular, than was before in that Plural. And so may fitly expound it. Either, of all sorts of Persons. So we find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All, every one, elsewhere used: As in those Texts commonly alleged for this purpose; viz. Matth. 9.35. Where it is said, that jesus went about healing every sickness, and every disease among the people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnem morbum, Not that he cured every one that was sick, but some or other of every kind of sickness. 
Sicut ergo hìc omne olus, omne olerum genus, ità & illìc omnes homines, omne hominum genus intelligere possumus. August. Enchirid. Cap. 103.  And so Luke 11.42. (which Augustine taketh notice of) where it is said of the Pharises, that they tithed Mint and Rue, and all manner of Herbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omne olus, every herb, that is, of every kind. And in such a sense may the same word there very fitly be understood. He tasted death for every man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not for every particular person, but for all sorts of Persons. Or, For every one, that is, of those that were given to him, of his Elect. 
2. Every one of his Elect. Hìc rursus anno●andum particulam universalem non complecti singulos homines, sed omnia Christi membra in unum corpus conjungere. Beza. Gr. Annot. in loc.  All which making up one Body, they are (as Beza notes upon it) fitly put together by this Collective particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omni, a word of the singular number, denoting the union, and conjunction of all the members of Christ in one mystical Body, for all which Christ died. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the All, the whole, the whole Body, or company of his Elect.  
Now take we either of these Expositions▪ which we will, or rather put we them both together (which I find Estius to have done for us,) and we shall have the full intent of that Text. Christ tasted death, (died) for all his Elect, being some of all Nations, in all ages, for them, all, and every of them.  
Quest. But what warrant have we thus to restrain that universal particle there? 
This restriction of the universal particle there warranted by divers particulars in the sequel of that Chapter.   
Ans. Besides what we have from other Texts of Scripture, which so limit the extent of Christ's death (wherewith, God willing, I shall afterwards acquaint you) we shall find that in the sequel of that very Chapter which will be sufficient; where we have it plainly expounded, who those all and every one were, for whom Christ died; viz. the Sons of God, 
Ver. 10. Christ dying to bring many Sons unto glory.  v. 10. It became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. Where we have an account of what Gods design was in giving his Son Christ to die, viz. that by that means he might bring many Sons unto glory, even all his Elect people, those whom in his secret council he had predestinated to the adoption of Sons by Jesus Christ unto himself (as the Apostle hath it, Eph. 1.5.)  
Again in the next verse, they are said to be such as are Sanctified by Christ. 
Ver. 11. Such as are sanctified by him.  For both he that sanctifieth, and they who are sanctified are all one, v. 11. Those who are sanctified by Christ, freed and delivered both from the guilt and power of sin, justified in their persons, and purified in their natures, they are they, all and every of them, for whom Christ died.  

Ibid. His Brethren.  Again, in the close of that verse, they are said to be such as Christ owneth for his Brethren, [For which cause he is not ashamed to call them Brethren.] So he did his Disciples after his Resurrection, Go tell my Brethren, Matth. 28.10. joh. 20.17. And so he looketh upon all his Saints, all true believers, himself being the first born among many Brethren (as he is called, Rom. 8.29.) meaning all God's Elect, who being the Sons of God by Adoption and Grace, they came to be nearly related unto jesus Christ, made his Brethren.  
Again, v. 13. 
Vers. 13. His Children.  they are those whom Christ calleth his Children. Behold I, and the Children which God hath given me; pointing at his Elect people, who were given to him by his Father to be redeemed and saved by him.  
Again, v. 16. 
Vers. 16. The Seed of Abraham.  they are said to be the seed of Abraham. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. A Text which, being narrowly looked into, will be found to speak more in this cause, than at the first it is apprehended. Christ took not on him the nature of Angels, etc.] So our Translation renders it, and so most Interpreters expound it. But the Original admits another sense, the words properly running thus. He taketh not hold of the Angels, but the Seed of Abraham he taketh hold of. So the word there used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth, not Suscipere, or Assumere, to Assume, or take upon one, but apprehendere, or manum injicere, to take hold of one▪ as one layeth hold of one that is flying away, or falling into a pit, or the like danger, taking hold of him to recover and save him. So we find this word elsewhere used, As 1 Tim. 6.12. where Paul biddeth Timothy, Lay hold of Eternal life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Heb. 8.9. Where Gods delivering his people Israel out of Egypt is expressed by this word, When I took them by the hand to lead them out of the Land of Egypt; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so in that Text, Matth. 14.31. where when Peter walking upon the Sea was ready to sink, it is said, That Jesus stretched forth his hand, and caught him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Gror. Com: in Text. C. Lap. ibid. Dr. Hammonds Practic. Catec. p. 20. The Seed of Abraham, who.  And in such a sense (as Grotius and some other learned Expositors conceive of it) may the word most fitly be taken in this place. Christ took not hold of the Angels, (to save and redeem them;) But the seed of Abraham he (thus) took hold of. The Seed of Abraham. But who are they? what all mankind? Not so. Not the Seed of Adam (mark it,) but the Seed of Abraham. An expression which certainly carrieth a special Emphasis with it; restraining the end of Christ's undertaking unto a peculiar people; the Seed of Abraham. But whom shall we undestand thereby? what the Seed of Abraham according to the flesh? So indeed Grotius, therein following Chrysostom, 
Hebraeis scribens satis habet de illis loqui. De Gentibus alibi loquendi locus. Grot. Com: in loc,  and some other Greek Expositors, (as he saith) here looketh upon it, as relating to the jews, the Hebrews, to whom this Epistle was written, and to whom Christ was sent and given after a special manner, as he himself telleth his Disciples, Mat. 15.24. I am not sent but to the lost sheep of the house of Israel. This being his Father's will, that during his abode here upon earth, he should apply himself chief (if not only) unto that people: which accordingly he did, conversing only with them, and in an ordinary way distributing his favours only unto them. But others, more fitly, by the Seed of Abraham there understand his spiritual Seed; 
Abraham's spiritual Seed.  viz. Gods Elect, true believers, such as are of the faith of Abraham, and under that Covenant which God made with him. These we find sometimes so called, the seed of Abraham, As Rom. 4.13. and 16. and elsewhere. Yea in a Gospel sense, only, these are owned for the true seed of Abraham. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellige pleno jure, ità ut haeredes sint. Gro. Com. in loc.  So much we may take notice of from that Text of the Apostles, Rom. 9 v. 7. Neither because they are the seed of Abraham (according to the flesh) are they all Children (viz. pleno jure (as Grotius expounds it,) so also have right to the inheritance,) but in Isaac shall thy seed be called. And again in the verse following. [The Children of the promise are counted for the seed;] the true seed of Abraham; that seed to which that Promise was made; I will be thy God, and the God of thy seed: (So runs that Covenant which God made with Abraham, Gen. 17.) What seed? Not that after the flesh, for then Ishmael should have come in; but that after the Spirit, the spiritual seed, they that are of the faith of Abraham (as the Apostle there explains it, Rom. 4.16.) And this seed it is that Christ is there said to take on him, or take hold of. He took hold of the seed of Abraham, that is, his Elect people; such as were under that Covenant made with Abraham, whereof Christ is the Mediator. 
Semen Abrahae, i. e. veram hominis naturam & quidem ex Abrahamis familiá ne quis ex eo colligat servandos esse omnes homines, quoniam naturam omnibus hominibus communem assumpsit. Itaque haec naturae societas ad solam Ahrahae sobolem restringitur, i. e. ad Electorum eatum, qui Ecclesia nomine, censentur: Beza. Gr. Annot. ad loc. Semen Abrahae] non Adae, quià Christus solos eos apprehendit, & salvat, qui sunt semen Abrahae, non secundum carnem, sed secundum Spiritum: C. à Lapid. Com: in loc.  So Beza there looketh upon it, conceiving this expression there purposely used. [Not the seed of Adam, but the seed of Abraham] to intimate that Christ in taking the nature of man upon him, and therein doing and suffering what he did, he did not do it as a thing in common for all the Sons of men, as intending the Salvation of all, but in special for his Elect. And so Lapide the jesuite gives us the sense of it; as do all the generality of Orthodox Expositors.  
By all which you now see it cleared up unto you, what we are there to understand by that All, or Every one, for whom Christ is said to have tasted death. Not every individual, particular person, but the Elect of God, those whom he had given to his Son Christ, for that purpose, that he might redeem and save them. And so you have all the principal Darts which Scripture may be conceived to furnish the Adversary with, fairly put by, some of them also being returned and retorted upon themselves, to the wounding of their own cause.  
Some other Texts yet there are, which they make use of, for the backing of these. Give me leave to take notice of some of the most obvious of them; as briefly as I may.  

Arg. 5. Christ died for some that may perish.  One of them we meet with, Rom. 14.15. Where the Apostle giving a Caveat to the strong Christian concerning the abusing of his Liberty, to the scandalising of his weak Brother: Destroy not him with thy meat (saith he) for whom Christ died. To which is joined that other, which speaketh the same thing, and that (as is conceived) somewhat more fully, 1 Cor. 8.11. And through thy knowledge shall the weak brother perish, for whom Christ died. So that it seemeth that Christ died for some, who yet may perish.  
To this it is Answered. 
Ans. Perish actually they shall not, though  Actually perish they shall not. For this we have our Saviour's own word, joh. 10. where speaking of his Sheep, (his Elect) for whom he laid down his Life, v. 11. he afterwards subjoins, I give unto them eternal life, & they shall never perish, and no man is able to pluck them out of my hand, v. 28. Perish Actually then they shall not. Yet,  
1. Others may attempt their Perdition. 
1. Others may attempt their perdition.  So did Satan by job, Job 1.11. & 2.5. And so by Peter, whom he desired to sift (as his Lord and Master tells him,) Luke 22.31. to subvert his faith, and so utterly to overthrow him. And the like may the Instruments of Satan do, they may attempt the destruction of their Brethren, doing what in them is. And upon that account they may be said to destroy them, though actually they be not destroyed. Even as our Saviour saith of an unchaste man, who looketh on a woman to lust after her, he hath committed adultery with her already (saith he,) though she remain chaste, Matth. 5.28. Even thus may the Person, who through the abuse of his Christian liberty scandalize●h his weak Brother, be said to destroy him, viz. quantum in se est, as much as in him lieth; thereby laying a stumbling block in his way, for him to break his neck upon.  
2. And (secondly) as hereby his perdition is attempted, 
2. Their Salvation may be endangered.  so his Salvation may be much endangered; he being thereby brought into a perishing state, put upon some Rock which threatens a Shipwreck to his soul, drawn into some sin (as viz. Idolatry,) which in itself is destructive. And so in this respect he may be said to perish; 
Peccando peribit, i. e. â salute excidet in aeternum periturus, quantum est ex parte peccati: Estius Com: in 1 Cor. 8.11.  As, ex parte scandalizantis, on his part who giveth that offence to him, so ex parte peecati (as Estius well expounds it,) in regard of the sin which he is drawn into, which in itself is mortal, and damnable. Thus may the abuser of his Christian liberty be said to destroy his weak brother, and he to perish, for whom Christ died: that is,  

3. In the Judgement of Charity, Christ said to die for those that perish.  3. (In the third place,) for whom in the judgement of Charity, he is bound to hope and believe that Christ died, as well as for himself. So those words may there fitly be looked upon, as spoken Charitatiuè, in a Charitable way, as hoping the best of every one that maketh a profession of Religion, that Christ died for them. Thus you see also that these Texts, which seem to speak very home to the point, admit of a fair solution.  

Arg. 6. 2 Pet. 2.1. False Prophets said to deny the Lord that bought them.  And so doth that other which is made much use of in this case, 2 Pet. 2.1. Where certain false Prophets are said to deny the Lord that bought them, and so bring upon themselves swift destruction.  
Ans. 
Ans. The word Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly understood of God the Father.  Which, yielding that by the Lord there, whom they are said to Deny, and who is said to have bought them, is to be understood Christ, and the purchase of his blood (which yet, that Text doth not assert, where the word [Lord] is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly given unto God the Father, who in some other sense, may be said to have bought all those whom he calleth to a visible Communion with himself; 
Ames Coronis Artic. 2. Cap. 3.  nor yet is there any mention there made of the death, or blood of Christ (as our learned and judicious Ames observeth) yet admits a fair construction no ways advantageous to the Adversary. As,  
To let that pass which some here make use of, 
Christ paid a price in itself sufficient for All.  that Christ may be said to have bought them, in regard of the value of the price which he paid, which was itself sufficient for the Redemption of them, and all others, were it rightly and effectually applied unto them, which however in a right sense it is true, yet it is subject to be misconstrued. 

Answ. 1. Christ by his death purchased a dominion over all.  mortuis ac viventibus Dominaretur] i. e. ut imperium in universos sibi acquireret, atque teneret. Pareus ad loc.  
Per mortuos & viventes universi quidem homines intelligi possunt, quià universi huic Domino sunt subjecti. Pareus Com: ad loc. Christus per mortem & Resurrectionem suam jure, meritoque hunc sibi dominatum comparavit: P. Martyr Com: in loc.    
1. Christ may be said in some sense to have bought them, viz. to have purchased a Dominion over them: which was a consequent, yea and one of the Ends of his death (as the Apostle tells us, Rom. 14.9.) To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living; which however it be properly intended of believers, over whom Christ hath a special and peculiar Jurisdiction, yet (as Pareus notes) it may be extended unto all, over whom as God and Man, as Mediator, he hath an universal dominion, which he obtained by his death. He humbled himself, and became obedient to the death, the death of the Cross; wherefore God also hath highly exalted him, and given him a name above every name, Phil. 2.8, 9] Supreme Authority and Dominion over all Creatures. In such a sense, Christ may be said to have bought those who by denying of him, bring everlasting destruction upon themselves, and so in this sense to have died for all men.  

2. Those false Prophets in their own opinion Christ's Redeemed ones.  2. Or (secondly) we may look upon them as being such as laid claim to this Privilege, such as having been Baptised, professed themselves the servants of Christ, and gloryed in their Redemption by him, hoping and expecting to have a share in the merit of his death as well as any others.  

3. Such in the opinion of others.  3. And (thirdly) they were such also in the Opinion of others, looked upon as in the number of Christ's redeemed ones, being dedicated to him by Baptism, where the Blood of Christ was sacramentally sprinkled upon them; whereby he came to have the Right and Title of their Lord and Master. And thus they went for such as were redeemed; though they were never truly owned by him. Thus Scripture sometimes speaks of things, not as in truth they are, but as they seem to be. From him that hath (saith Saint Mark) shall be taken away that which he hath, Mark. 4.25. which Saint Luke reporting explains, That which he seemeth to have, Luk. 8.18. Thus it is said of Ahaz, that he Sacrificed to the Gods of Damascus, that smote him, and that the Gods of the Kings of Syria helped them, 2 Chro. 28.23. Not that their Idols, (which are called by the name of Gods,) did either hurt him, or help them, but such was the Opinion of him and other Idolaters concerning them. And thus it may there be said of those Apostates; they were such as the Lord had bought, so looked upon & accounted, both by themselves and others.  
Thus have you those Scripture Texts (at least the chief and principal of them) which seem to speak for such an Universal Redemption, fairly examined. Every of which I hope hath received a full satisfaction.  
From Scripture, 
Arguments from Reason: Arg. 1. Every man bound to believe that Christ died for him.  the assertors of this Doctrine come to Reason, arguing after this manner. That which every one is bound to believe, must needs be true. But is this a thing which every man is bound to believe, that Christ died for him. Therefore this is true. This is the Argument which is taken up at all hands by the Adversaries, and cried up as unanswerable. But upon a due weighing of it, it will be found to be but a shadow without a substance.  
For Answer, let the Minor, the Assumption, 
Ans.  be examined, viz. Whether every man be bound to believe this, that Christ died for him, This they assume, and take for granted. But this we deny. Taking notice,  
1. That there are some, 
1. Not Heathens who never heard of Christ.  yea the greatest part of the world, who never heard of the name of Christ. And not having heard of him, how is it possible that they should thus believe in him? (as the Apostle concludeth it, Rom. 10.14.) So then, all and every man is not bound to believe this, that Christ died for him.  
Repl. Yea but (say they) all those to whom the Gospel is Preached are. 
2. Nor yet all Christians, absolutely.   
Ans. Not so neither; not to believe this absolutely, and without Condition. True it is, all those to whom the Gospel is Preached, are bound to believe, that Christ is the Saviour, the only Saviour of the world, the Saviour of all that shall be saved. Neither is there Salvation in any other, etc. Act. 4.12. This they are bound to believe. As also that he is an All-sufficient Saviour, that he hath paid a price in itself sufficient for them; and that he is able perfectly to save all those that come unto God by him; And that upon their coming to him, receiving of him as their Saviour and Lord, he will do this for them, applying the merit of his death unto them, for their Justification and Salvation. But that all should believe that these benefits of Christ's death belong unto them, we find not where enjoined. Nay, for some to believe this, viz. wicked and ungodly persons, continuing in their sins, and resolving so to do, it were no other but a groundless presumption, a thing which they have no warrant to do. As for such let it be said to them, as jehu once spoke to joram, when he enquired of him concerning Peace, Is it Peace jehu? What hast thou to do with Peace (saith he) so long as the whordoms of thy Mother jezabel, and her witchcrafts are so many? 2 King. 9.22. So say I concerning this Prince of Peace, the Lord jesus, who hath shed his blood to make peace betwixt God & man, what have you to do with him, or with his blood, to lay any claim to the merit of his death, to believe that this blood was shed for you, whilst you thus trample it under your feet by your continuing & going on in your sinful provocations? So then, all are not bound to believe this, that Christ died for them. Not they who thus daily crucify him afresh (as the Apostle speaketh, Heb. 6.6.) Nay thus continuing in their impenitency, they are rather bound to believe the contrary, that Christ never intended to spend any drop of his blood for them, that any benefit of his death should redound unto them, and so that he died not for them. Thus to apply the death of Christ, and bring it home to a man's self, is a thing which is peculiar to some, viz. to , humbled sinners. Such Christ calleth to come unto him. Come unto me ye that labour and are heavy laden. For such it was Christ gave himself, whereof they may rest assured; Not so others.  
Repl. Yea, but it may be said, upon repenting and believing they may.  
Ans. True, herein we shall close with them, concluding it as an undoubted truth, that Christ died for all such, and consequently that if all were such, Christ died for all. But this I shall have occasion to deal with more fully afterwards. For the present pass it by,  
Taking notice of another Argument as trite and common as the former. 
Arg. 2. Christ offered to all in preaching of the Gospel, and all required to believe on him.  [If Christ did not die for all and every one, why then is he offered to all and every one to whom the Gospel is Preached, and they required under the penalty of eternal condemnation to believe on him?] This is his Commandment, that we should believe on the name of his Son jesus Christ, 1 Joh. 3.23. We, All, and every one, to whom the Gospel is Preached. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God, Joh. 3.18. Now if Christ did not die for all, to what purpose is this offer, this command? or what justice in this doom?  

Ans. 1. Christ offered to all for the Elects sake.  For the former, first Christ is thus offered unto all for the Elects sake. Thus many things are done in the world, and in the Church, for their sakes. For their sakes it is that the Gospel is Preached. For their sakes it is that God sends forth his Ministers. Even as at the last day he shall send forth his Angels, to gather together his Elect from the four winds, from one end of the heaven to the other, Matth. 24.31. So to bring them into his Kingdom of Glory: even so now he sendeth forth his Ministers, the Angels of the Churches, to gather together his Elect, to gather them out of the world, and to bring them into his Kingdom of Grace: So as, were it not for their sakes, the Ministers of Christ should not be sent forth, neither should the Gospel be Preached at all. This was the Reason which the Lord giveth unto his Servant Paul, why he would have him abide at Corinth, and Preach the Gospel there, For (saith he) I have much people in that City, many who belonged to his Election of grace, whom he intended to bring home, effectually to call by his Ministry, Act. 18.10. intimating, that had it not been for their sakes, Paul should not have Preached there. And upon this ground it was that Paul himself both did, and suffered, what he did. Therefore (saith he) I endure all things for the Elects sake, that they may also obtain the Salvation which is in Christ jesus; (so he tells Timothy,) 2 Tim. 2.10. And for their sakes it is, that in the Preaching of the Gospel Christ is offered unto all, and every one. In as much as the Election of God is secret, known only to himself. The Lord knoweth who are his, 2 Tim. 2.19. Not so to others, not to Man. And therefore is it that the Ministers of Christ must Preach the Gospel to every creature, as their Commission runs, Mark 16.15. Offering Christ to all, and every man, that so God's Elect may be gathered out of all.  
2. To which might be added, 
2: That others may be left without excuse.  this is done also for the sake of others, that they who believe not may be left without excuse. If I had not come and spoken unto them (saith our Saviour concerning the Jews) they had not had sin (comparatively, their sin had not been such as now it is; or they might have excused themselves by their ignorance) but now they have no cloak (no excuse) for their sin, Joh. 15.22. Christ coming and Preaching of the Gospel among them, and so tendering himself to them, rendered them inexcusable. And so doth the Preaching of the Gospel, and the offering of Christ to those that reject him, will not believe on him, it leaves them without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any pretence or excuse, renders them inexcusable. And upon this account again, is the Gospel preached unto all. So as it cannot be inferred from this universal offer, that Christ died for all.  

Ans. 2. Unbelievers refusing the offer of grace justly condemned.  For the latter, how can this stand with the Justice of God that they should be condemned for not believing on Christ, for whom he did not die? We Answer, Yes, in as much as they do resist the Holy-Gbost, putting the word from them, and so judge themselves unworthy of everlasting life, (as the Apostles Peter and Paul charge it upon the Jews, Act. 7.51. and 13.46.) refusing that Salvation which is offered and tendered to them. Which they do, not upon any such account, because Christ died not for them, which is a thing that they are no ways privy to, no more than others for whom he did die. And upon this ground, viz. their refusing to accept of what is offered to them, they fall under a just condemnation.  

Repli. They cannot receive this offer.  Repl. Why, but they cannot receive this offer, though tendered unto them. So saith our Saviour himself concerning the Spirit of truth whom he promised to send, The world cannot receive him (saith he) joh. 14.17. And even the like may be said concerning himself, though he be tendered in the preaching of the Gospel, yet the Reprobate world cannot receive him, cannot of themselves believe on him, Faith being the Gift of God.  

Ans. 1. This impotency is from man himself.  Ans. 1. Suppose it that they cannot of themselves do what is required from them, yet whence is that impotency and inability? Not from God, but from themselves, who in Adam lost that ability which God had once given, and is not now bound to restore unto them being lost.  
Secondly, 
2. Unbelievers wilfully obstinate.  Here is not only a simple impotency, but a wilful obstinacy. Not only Negative, but also Positive Infidelity. As of themselves, they cannot, so they will not receive Christ, and believe on him. And for this voluntary refusing of him, being offered and tendered unto them, they are justly condemned.  
Repl. 
Repl. This Grace belongeth not unto all.  Yea but still this Grace doth not belong unto all. And therefore why should any be condemned for refusing that which doth not belong to them?  
Ans. 
Answ. God's secret will no plea for those who obey not his Revealed.  True, did they know that this Grace belonged not to them, and that Christ did not, in his own and his Father's intention, die for them, now indeed, this might plead some excuse for their non-acceptance of this offer. But this (as I said) is to them a secret. And therefore can be no warrant for what herein they do, who are to attend only to the revealed will of God. Secret things belong unto the Lord, but those things which are revealed belong unto us, and to our Children, Deut. 29.29. So it is, the Gospel holdeth forth Christ unto them, wherein God commandeth them to believe on him; promising life to all who obey that command. Now they voluntarily rejecting that offer, refusing to obey that command, they justly fall under the Censure of Eternal Condemnation. 
Arg. 3. In receiving the Sacrament all are told that Christ died for them.   
To these add one Argument more, a trivial one. If Christ did not give himself, and that alike for all, how is it that in administering of the Sacrament of the Lords Supper it is told all those that receive it, that Christ died for them, that his Body was broken for them, his Blood was shed for them?  

Ans. This is spoken according to the Judgement of Charity.  To this it is soon answered. Thus the Ministers of Christ according to their Master's direction speak, looking upon those, to whom they hold forth that Ordinance, as Believers, (which they all ought to be to whom that Sacrament is dispensed.) And so looking upon them, they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ, that the merit thereof doth appertain unto them.  
To proceed no further. Ye now see what can be said for and on the behalf of this plausible Doctrine of Universal Redemption, by the Patrons and defenders of it, Which finding insufficient to maintain it,  

Arguments against Universal Redemption.  Come we now (in the second place) briefly to see what may be said against it. Where I shall proceed in the very same Method. First Arguing from Scripture, then from Reason. Begin with the former,  

From Scripture.  Scripture. Where we shall frequently meet with some restrictions, limiting and restraining the death of Christ, as intended in a peculiar way for some among mankind. 
The death of Christ restrained to some amongst mankind.  So are we to understand those Texts forenamed, where it is said of Christ, that he bore the sins of many, Is. 53.12. Heb. 9.28. that he gave himself a ransom for many, Matth. 20.28. Not Universally and Indifferently for all, but for some among all; Even his Elect people, who being simply considered, are not a few, but Many. So much may be demonstrated from some other Texts, which do clearly and convincingly hold forth this truth, that God the Father in giving his Son, and Christ in giving himself, had a peculiar eye upon a select company, whom God having set his love, (a peculiar love) upon, chosen out of the world, gave unto his Son to be Redeemed, justified, Sanctified, Saved by him.  
For this begin with the Text we have now in hand, 
Arg. 1. From the Text. Those for whom Christ gave himself he Justifies, and Sanctifies.  which plainly sets forth to us the Ends of Christ's death, for what he died, and consequently for whom he died. He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people.] Mark it, This was Christ's design in giving himself, that he might Redeem, justify, and Sanctify those, for whom he gave himself; that Redeeming and delivering them from the guilt and power of sin, he might purify unto himself a peculiar people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people exempt and separate from the rest of the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Populus acquisitionis; vocatur autem sic Ecclesia Dei respectu, qui eam acquisivit per sanguinem suum, id est, per mortem cruentam filii sui. Gror, ad loc.  whom he might make his special favourites. A privilege which he intended not to all, but to some, even those whom his Father had given him, his Elect people; who are elsewhere called a peculiar people, 1 Pet. 2.9. Ye are a chosen generation, etc. a peculiar people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Populus ad acquisitionem, a people for purchasing, that is, a purchased people, the peculiar purchase of the blood of Christ. Such are Gods Elect, who being given to Christ were redeemed by him, and so are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Purchase, or Purchased possession, Eph. 1.14. But of this (God willing) more hereafter in the sequel of the Text.  

Arg. 2. Caiphas' Prophecy.  To this join we that other Text, which in effect speaketh the same thing, even that Prophecy of Caiphas, which we meet with, joh. 11.51, 52. where it is said, that he being High Priest that year prophesied, that jesus should die for that Nation, and not for that Nation only, but that also he should gather together in one the Children of God that were scattered abroad.] A Text which deserveth to be taken special notice of, as in regard of the speaker, who spoke what he meant not, God making use of his tongue to utter and pronounce an Oracle, besides, nay contrary to the intentions of his heart, so of the matter there uttered and declared. Which doth plainly set forth what was the great design of God the Father in giving his Son, and of his Son in giving himself, viz. that he might gather together in one (in one body) the Children of God, the whole company of his Elect, scattered abroad throughout the world, whether jews or Gentiles. So are we there to understand those words, [The Children of God] not such as had a filial inclination in them, were of themselves aptly disposed to become the Children of God (as Grotius and other Arminians would have it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it est, qui animo sunt apto ut Dei filii fiant, Grot. Com: in loc. Filios Dei] Loquitur per Anticipationem, aut ex divina praedestinatione. Maldonar. Com. in loc ) but Children by Election, such as God had purposed to make his Children by the grace of Adoption, praedestinated to the Adoption of Children (as the Apostle hath it) Eph. 1.5. and in order thereunto had given them unto his Son, that by him they might be gathered, and brought into that rank. These are they then for whom Christ gave himself, having at least a special and peculiar eye upon them (as it is confessed at all moderate hands,) even the Children of God, his Elect people.  
To this Prophecy (in the third place) join we those words of our Saviour himself in that obvious Text, so frequently, 
Arg. 3. Christ's giving himself for his sheep.  and no less deservedly, insisted on, which we find in the Chapter foregoing, joh. 10. where he, (who best knew what his own design and meaning was,) plainly declares for whom it was that he laid down his life; viz. for his Sheep. I am the good Shepherd, and the good Shepherd giveth his life for the Sheep, v. 11. I lay down my life for the Sheep, v. 15. And who were these Sheep? why surely Gods Elect people and no other (
* Eos nempè hic dici Christi oves, qui propter probitatem aliquam quae in ipsis fuit, ad credendum apti, & accommodati erant. Socin-Praelect. Theolog. c. 12. Oves intellige eos qui miti erant animo, ac tali ut spes esset eos Evangelium sibi patefactum non repudiaturos. Grot. Com. in v. 16.  as Augustine and Beda rightly expound it;) Sheep, not by disposition, (as Socinus, and after him Grotius and other Arminians would have it,) such as being of a mild and gentle temper, better disposed than others, were readily inclined and disposed to receive the Gospel when offered unto them, but Sheep by Election. So the verse following plainly expounds it, where there is mention made of other sheep. Other sheep have I which are not of this fold, v. 16. meaning the Elect among the Gentiles. Praedestinatos nondum congregatos (as Aquinas citys it out of Augustine;) such as were predestinated unto Eternal life, but not yet called; which afterwards they should be, as it there followeth. Them also I must bring, and they shall hear my voice. By the preaching of the Gospel they should be brought home to Christ, to believe on him, and so be brought into the same fold, incorporated into the same mystical Body, the Church. For these than it was that Christ gave himself. Not for all jews and Gentiles, but for a peculiar and select company to be gathered out of both. Such as being given to him by his Father before time, should in time come unto him, believing on him. So we have it afterwards explained, v. 26. where he telleth the malicious Jews [Ye believe not (saith he) because ye are not of my sheep.] They were not in the number of those that were given to him by his Father, that they might be saved by him; which if they had been, they would have believed on him; A thing which all his sheep in time come to do. So it there followeth. v 27. My sheep hear my voice.] Those who are ordained to eternal life, and so given unto Christ to be saved by him, they hear and believe and obey the Gospel. And for these, and only these, it was that Christ, as the good Shepherd, gave himself; Even for those to whom he giveth eternal life. So again it followeth in the next verse; And I give unto them Eternal life, and they shall never perish, etc. v. 28. And who are they, but God's Elect? those who were given to Christ by his Father. So the next verse hath it, My Father which gave them me is greater than all, v. 29. These than are the sheep there spoken of, for whom Christ saith he laid down his life. I lay down my life for my sheep. Those sheep which at the last day he shall set on his right hand, Matth. 25.33. for them it was that he died. Not for the Goats on his left hand. Not for wicked and ungodly men, who live and die in their impenitency & unbelief. To them shall he profess at the last day, that he never knew them, as he telleth them, Matth. 7.23. He never looked upon them as his. And shall we think that he would give himself, lay down his life for those whom he shall so disclaim, professing never to have known them? So clear and full then is this Text alleged, that were there no other to second it, yet it may be thought sufficient to carry this cause, that Christ in giving himself had an eye peculiarly to his Elect: Neither do I know what is, or can be replied to it, which is worth the Answering.  
As for that Distinction which is commonly made use o●, of Impetration, and Application, 
Impetration and Application not to be severed.  that Christ died to impetrate and obtain Salvation for all, but not intending to apply it to any but to his sheep, such as should believe on him, I am loath to trouble you with it; it being a distinction that finds no footing in Scripture, dividing also these two things which are not to be severed. For so it is, Application doth always follow Impetration; All those for whom Christ hath obtained Redemption, they shall in due time have the Benefit thereof applied unto them; Christ having also obtained for them that they should believe; without which his blood would have been spilt in vain. But to pass on.  

Arg. 4. Christ saveth his People from their sins.  To these add one or two Texts more, which speak the same thing, and that somewhat more plainly. As that known one, Matth. 1.21. where the Angel giving a Reason of imposing the name Jesus upon Christ, Thou shalt call his name jesus (saith he, speaking to joseph,) for he shall save his people from their sins.] His people; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And who were they? why, not only the people of the jews, (to whom yet in a special way he was sent, and so they might upon that account be called his people, as Calvin and some others expound it,) but all God's Elect, 
Periphrasis Electorum: Piscat. Sohol. in loc.  who were given to Christ by his Father. These the Apostle calleth God's people, Rom. 11.2. God hath not cast away his people, whom he foreknew; meaning his Elect among the jews, whom he loved, and chose from everlasting; and decreed to save before the foundations of the world were laid. How ever the Body of that people was for a time laid aside, yet there was a people among them, whom God looked upon as his people in a peculiar manner. And them he neither had, nor would cast off. And these elsewhere Christ calleth his people; as in that Text forecited, 
Populus hic dicuntur qui facilè Christi populus fieri poteramt, ut Oves, Joh. 10.16. Grot. Com: in loc.  Act. 18.10. I have much people in this City, (saith he to Paul.) Such as not only with a little pains might be made his people, (as Grotius, and other Arminians would blanche that Text, as they do also that other about Christ's sheep, Joh. 10.16.) but such as were then his people, related to him by the grace of Election, given to him by his Father, though not as yet brought home to him (as they should be) by an effectual vocation. And thus most genuinely understand we the word there, He shall save his people; his Elect, whose Salvation he intended in giving himself.  
So again in those other Texts, 
Arg. 5. Christ's giving himself for his Church.  where Christ's giving himself is appropriated to his Church; as we find it, Act. 20.28. God purchased the Church with his own blood. And Ephes. 5.25. Christ loved his Church, and gave himself for it.  
Repl. True (saith the Arminian) he did so, but not only for it. 
Repl. But not only for it.  So they go about to elude this Text (as also that other forecited, of Christ's giving himself for his sheep.)  
Ans. 
Ans. Ames Coronis de Redempt. Cap. 3. Christ loved his Church as Husbands their wives.  But to this our judicious Aims returns a fitting Answer. This is even as if an Adulterer, who bestows his love upon other women as well as upon his wife, should return Answer to the Apostles injunction there in the former part of that verse, where he requires Husbands to love their wives, that he doth not enjoin them to love them only, but so as they may with the like love, love others besides them. Surely the Reason is alike in both. Husband's love your wives, as Christ loved his Church, and gave himself for it. Now Husbands are so to love their wives, as not to love any other with the like love. And so did Christ love his Church with a peculiar love, which he expressed in giving himself for it, which he did not for others.  
Repl. 
Repl. In the Church many Reprobates.  Why, but (it is said) in the Church there are many Hypocrites, and Reprobates.  
Ans. Not so in this Church, which Christ is said thus to love, and to have given himself for: 
Ans. Not so in the Church invisible, which Christ gave himself for.  which he did (as the next verse hath it,) that he might sanctify and cleanse it with the washing of water by the word; That he might present it to himself, a glorious Church, not having spot or wrinkle,] plainly showing what Church he there spoke of, viz. the Church invisible, which is called his Body, whereof he is said to be the Saviour, v. 23. of that 5 Eph.  
Thus we see how Scripture restrains the death of Christ; holding it forth as proper and peculiar to some among mankind, viz. to God's Elect people, those whom God his Father had given to him, to be redeemed and saved by him, his Sheep, his People, his Church, his Body. For them Christ gave himself in a peculiar way, intending at least the chief benefit of his death only to them. For this I presume these alleged Texts to be so clear and convincing, as that they may give full satisfaction to any who desire to receive it, or are willing to accept it.  

Arg. 6. Christ sanctifying himself for his Elect.  To which add but one more, viz. that, joh. 17.19. where our Saviour plainly declares for whom it was that he Sacrificed himself. For their sakes (saith he) I sanctify myself. For their sakes,] that is, for those whom he had before spoken of through the whole course of the Chapter, viz. those whom his Father had given him out of the world, v. 6. those for whom he saith he prayed, not so for the world, v. 9 those who were not of the world, v. 14. for their sakes (saith he) I Sanctify myself; that is, I consecrate and offer up myself a holy and unblemished Sacrifice for their Redemption; 
Omnes prorsus auctores, quos ego legerim, interpretantur, pro eis ego me in sacrificium offero: nec dubium est qui● id verba significent. Maldon. Com. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. ad loc.  so the Fathers generally (all whom the Jesuit Maldonate had met with, as himself professeth) with one consent do interpret that word there. And questionless (as he concludes) so it must be there understood. So as we have there a clear account for whom it was that Christ gave himself. Not for all, but for his Elect. Thus have we heard what Scripture speaks in this Cause.  
To which (in the next place) for further conviction, subjoin we some other Arguments, or Reasons, 
Arguments from Reason.  such as by Orthodox Divines are commonly made use of, all founded upon Scripture. I shall only single out some of the most obvious.  
Taking the first of them from the expression here in the Text, 
Arg. 1. Christ gave not himself for all, as their surety, dying in their room and stead:  in the words which I have now in hand: where it is said, Christ gave himself for us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro nobis, for us, that is, (as before I explained it,) not only nostro bono, but nostrâ vice, not only for our good and benefit, but in our room and stead. In such a sense is this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For, sometimes used. So it is looked upon, (and that, as I conceive not amiss) in that obscure Text of the Apostle, one of the most obscure that we meet withal in his Epistles, 1 Cor. 15.29. where bringing many Arguments to convince his Corinthians of the Resurrection of the dead, (which some of them denied, v. 12.) among other he maketh use of this. Else what shall they do which are Baptised for the dead? If the dead rise not at all, why are they then Baptised for the dead? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pro mortuis (as the vulgar Latin hath it,) For the dead (saith our Translation,) that is, (as Grotius, and some others, explain it) ipsorum vice, ac nomine. In their Name, in their room and stead. For so it seemeth such a custom there was, (whereof there is mention made in Antiquity, by Tertullian, Ambrose, Chrysostom, 
Si quis in statu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset mortuus, erat qui ipsius vice ac nomine baptizabatur, sic mortui fidem apud Ecclesiam obsignans. Grot. Com. in loc.  etc. as he observes,) that when any one died in the faith of Christ being unbaptised, some one of his kindred or friends was wont to be Baptised for him, thereby testifying and sealing up the faith of the deceased, whereupon he was registered among those that died in the faith. A Custom of which Diodate saith, that however it was never altogether good and laudable, and in process of time was foully and superstitiously abused, yet at the first it might be tolerable. However, being in use among these Corinthians (as is conceived) and possibly first instituted by them, it served as an Argument ad hominem, a good Argument against them, who denied the Resurrection of the dead. If so that there were no Resurrection, to what purpose did they make use of such a Rite, such a Ceremony, in the behalf of the dead, for any to be thus Baptised for them? And in such a sense (as I told you) the phrase must be understood in that forecited Text, Ro. 5.7. where to die for a righteous man, for a good man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to die in his room and stead. And thus is Christ here said to Give himself for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our sponsor, our surety, in our room, in our stead, undertaking and engaging for us. Now who is there that will say, that Christ thus died for all? that he stood in the room of judas that betrayed him, of Pilate that condemned him, of the jews that crucified him, and so of all other Reprobates? that he took upon him their sins, and suffered the punishment due unto them, that he Redeemed them, was a Saviour to them? As for judas in particular, Christ looked upon him as lost, as a Son of Perdition, so he calleth him, joh 17.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only one that had deserved destruction (as Grotius and Arminians would construe it, 
Qui dignissimus erat ob suam perfidiam exitio. Grot. Com. in loc ) for so have all men done, and upon that account may be call Sons of perdition, but one that for that foul fact of his, which he had designed against his Lord and Master, was destinated and appointed to everlasting destruction. And shall we then imagine that Christ so looking upon him, should yet in this sense give himself for him, undertake for him, one whom he knew to be for ever lost? And the like may we say of those who were then in Hell already. Shall we say that in this sense Christ died for them?  
To which add, that if Christ as a surety did undertake for all, and make satisfaction for all, then how is it that God should require satisfaction from any of them again? Their debt being by their surety discharged, it could not in justice be demanded of them again. Who is he that condemneth? It is Christ that died, Rom. 8.34. But to proceed.  

Arg. 2. Christ working from his Father. As in his Prophetical,  Let a second Argument be taken from that Order of working, which is betwixt the Father and the Son. The Son worketh from the Father. So he did in his Prophetical office, only declaring the mind and will of his Father▪ speaking all and only that which his Father had put into his mouth. I have not spoken of myself (saith he) joh. 12.49. but the Father which sent me, he gave me a Commandment what I should say, and what I should speak. And again, in the verse following, whatsoever I speak therefore, even as the Father said unto me, so I speak. And as to the matter which he spoke, so to the Persons to whom he spoke. He imparted and made known this mind and will of his Father not promiscuously to all, but to all and only those whom his Father would have him. This is the Reason which our Saviour giveth unto his Disciples, when they demanded of him, why he spoke to the people so obscurely as he did, in Parables, and not so plainly and intelligibly as he did unto them, Matth. 13.11. Because (saith he) it is given unto you to know the mysteries of the Kingdom of heaven, but to them it is not given. Herein what he did, was in compliance with the will of his Father, doing what he would have him to do, making his will known to them whom of his free grace he had appointed thereunto, not so to others. I gave unto them the words which thou gavest me, Joh. 17.8. viz. To them which thou hast given me.  
And so in like manner in his Priestly Office, 
So in his Priestly office, suffering, for those whom his Father had Elected.  in the executing thereof he did nothing but what his Father would have him to do, doing his will. In the volume of thy Book it is written of me, Lo I come to do thy will O God, Heb. 10. This was his Meat (as he saith) to do the will of him that sent him, and to finish his work, Joh. 4.34. Thus he acted in his Life. And thus he suffered in his death: Drinking the Cup which his Father had given him, Joh. 18.11. suffering what he would have him. And as what, so for whom he would have him, viz. those whom he had given him. So he expresseth it, joh. 17. v. 2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. These they were whom Christ had such a peculiar eye upon in what he did and suffered; even those that were given him by his Father, given him by his Decree of Election. Them he had a care of living, and for them he died, giving himself for them, to redeem them, save them. For their sakes, I sanctify myself (in the Text before made use of) joh. 17.19, Thus did the work of the Son in Redemption exactly answer to the work of the Father in Election, the one not exceeding, or falling short of the other, whom the Father Elected, them the Son Redeemed. Whence it is, that Believers are said to be Chosen in him, Eph. 1.4. in as much as the decree of Election is executed in, by and through him.  
To which (in the third place) subjoin we the work of the Spirit in Sanctifying; 
Arg. 3. The work of the Spirit in sanctifying answereth to the work of Christ in Redeeming.  which in like manner answers to the two former, to the work of the Father in Electing, and the Son in Redeeming, being of the same extent, not coming short of them. Thence is it that we find all these three put together by Saint Peter, 1 Pet. 1.2. Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience, and sprinkling of the blood of jesus Christ. Thus do Election, justification, Sanctification, like so many Links in a Chain, follow one upon another, all belonging to the same persons. Those whom God the Father Electeth, the Son Reconcileth, and the Spirit Sanctifieth. Now the Spirit doth not undertake the sanctifying of all; No more did the Son the Redeeming and Reconciling of all, but only of those whom he intended (as my Text hath it) to purify unto himself to be a peculiar people.  

Arg. 4. Christ interceding for all those for whom he died.  Let a fourth Argument be that which is commonly made use of in this cause. Those for whom Christ performeth one part of his Priestly Office, for them he also performeth the other. Those for whom he offered himself upon earth, for them he intercedes in heaven. So much we may collect from that Text forecited, Eph. 5.2. where the Apostle sets forth how Christ is said to give himself for his people, viz. as an Offering and a Sacrifice: In which two words (as I told you) there seemeth to be an allusion to the two Altars, and two kinds of Sacrifices in the Temple, the Brazen Altar, which was for bloody Sacrifices, the Golden, for the offering of Incense. The former of which (at our own new Annotator there observeth) was a Type of Christ's bloody offering upon the Cross, the other of his Intercession. Now those for whom he giveth himself in one kind, he also giveth himself in the other. Those for whom he offered that his bloody Sacrifice upon the Altar of the Cross, for them he offereth up the sweet Incense of his Merits, interceding for them in heaven. And so much may be collected from that of Saint john, 1 Joh. 2.1, 2. where he also puts these two together. We have an Advocate with the Father, jesus Christ the righteous. And he is the Propitiation for our sins,] Mark it, those for whom Christ is a Propitiatour, for them also he is an Advocate; Interceding for those for whom he suffered. For which most express is that Text commonly made use of in this cause, Rom. 8.34. It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Now this last he doth not for all. 
Christ not Interceding for all.  He did it not when he was upon earth. I pray not for the world (saith he) joh. 17.9. Not for the Reprobate world. For whom then? why for those, all those, only those, whom his Father had given him. [But for them whom thou hast given me,] His Apostles and Disciples, which did then already believe on him, as also those who afterwards should do the like; As we have it, v. 20. Neither pray I for these alone (his Apostles) but for them also which shall believe on me through their word; that is, for all his Elect, who should believe on him in after ages. And if Christ as Mediator did not make Intercession for all whilst he was upon earth, much less doth he now do it being in heaven. And not interceding for them, surely he died not for them. He that would not breathe out a prayer for them, surely would not spend his blood for them.  

The Distinction of General and special Intercession unscriptural.  Repl: Yea but (saith the Arminian) there is a twofold Intercession of Christ; the one General for all, the other special for Believers.  
Ans. So they indeed have found out a distinction, but where they found it they tell us not. Surely not in Scripture, nor yet in any approved writer, whether Ancient or Modern. Neither can they well tell us what they mean by it. And therefore I shall forbear to trouble you with the examination of it.  

Repl. Christ made Intercession for the Jews that crucified him.  Repl. Why, but (say they) do we not read that Christ made Intercession for others besides his Elect? what means that of the Prophet Isai, cap. 53.12. He made Intercession for the Transgressor's? which he did in his Passion, when he prayed for them that crucified him (as the Story tells us) Luk. 23.34.  
Ans. To this it is answered. True, Christ doth make Intercession for Transgressors, viz. such sinners as have interest in him, and belong unto him. And he did pray for those that crucified him. But how did he this?  
Ans. 1. 
Ans. 1. This he did out of a humane Affection.  Why, this he did either humano affectu, out of a humane Affection, wishing that to them as Man, which as God he knew would not be granted to all of them, Thus weeping over jerusalem, as man he wisheth for them, that they had known in that their day the things which belonged unto their peace, which yet as God he knew were then hid from their eyes, Luk. 19.42.  
2. Or else this he did as an act of Obedience, 
2. As an act of Obedience.  (as he did many other things) that he might fulfil all righteousness, which (as he saith) it became him to do, Matth. 3.15. Herein doing that himself which he had taught his Disciples to do, to pray for them which despitefully used them, and persecuted them, Matth. 5.44. Which accordingly, in imitation of this his Lord and Master, the Martyr Stephen did, Act. 7.60.  
3. 
3. Not for all, but those who did it ignorantly, among whom were some Elect.  Or (thirdly) supposing him to put up this prayer as Mediator, yet will it not hence be concluded, that he made Intercession for all those who had a hand in bringing him to the Cross; but only those who did it ignorantly. For so runs his prayer. Father forgive them, for they know not what they do, Luk. 23.24. Amongst whom there were some that belonged to the Election of grace, and so received the benefit of that prayer, being soon after converted to the Faith (as the Story tells us, Act. 2.37.) Here is a fourth Argument, taken from Christ's Intercession, which doth not alike extend to all, no more doth his death. To which add a fifth.  
If Christ died for all alike, 
Argn. 5. Christ not loving all alike with his greatest love.  then must he love all alike, love all with his greatest love.  
For such was that love which he shown in thus giving himself. So he himself looked upon it. Greater love hath no man than this, that one lay down his life for his friends, so he tells his Disciples, whom he calleth his friends, Joh. 15.13. A higher expression of love there cannot be than this, for one to die for another. This was that which we find those two Pythagoreans, Damon and Pytheas so much cried up for among the Heathens, that the one was so willing to yield himself an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a surety for the other, to die for him in case he returned not. So then, if Christ thus became a surety for all, dying alike for them, then must he bear and express a like love to all. As much to judas, as to Peter; as much to the damned in Hell, as to the Saints in Heaven. An Argument, which, whatever Evasions are sought out for to elude it, will never be answered.  
Repl. As for that which by way of Reply is told us, that Christ's bestowing of Salvation is an act of greater love than his meriting of it, 
Christ's bestowing of Salvation not an act of greater love than his meriting it.  As it is directly contrary to what our Saviour himself there affirmed, and to the truth itself, there being greater love shown in suffering much for the obtaining of a thing for one, than in conferring it upon him afterwards; So it maketh nothing to the purpose intended, in as much as these two cannot be severed, the meriting and bestowing of Salvation. 
Meriting and conferring not to be severed.  Those for whom Christ hath obtained it by his death, he will actually estate them in it. If when we were enemies we were reconciled unto God by the death of his Son, much more being reconciled we shall be saved by his life, Rom. 5.10.  
Repl. Neither will that distinction, which is here made use of, ought avail, viz. of an Antecedent and Consequent love; 
Christ's Antecedent and Consequent love.  a love wherewith Christ loveth men before they believe, and after, The former of which is said to be alike unto all, but not so the latter, in as much as still that Antecedent love (as they call it,) that love which Christ shown unto his people in dying for them, and so purchasing Salvation for them, is the greatest act of love. 
Christ's dying for his people the greatest act of love.  So the Apostle looked upon it, Rom. 5.8, 9 where comparing these two together, that love which goeth before justification with that which followeth after, maketh the former of these the greater. God commendeth his love towards us (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that his love, his transcendent and surpassing love) in that while we were yet sinners Christ died for us. Much more than being justified by his blood, we shall be saved from wrath through him. This was the highest demonstration of love, that ever God shown to the Sons of men, in giving his Son to die for them; and so of Christ in thus giving himself for them. Neither are these two distinct kinds of love in Christ, 
Christ's Antecedent and Consequent love the same Love.  to be willing to save before, and after faith. But they are only two effects and issues of one and the same love, which (as I said) manifests itself more in the former of these, which is also the ground of the latter. So as still the Argument holdeth firm. If Christ died alike for all, then did he bear and express alike love to all, which how derogatory it is to that love which he bore to his Elect, I shall God willing) show you afterward. To this add but one more.  
If Christ died alike for all, then why is not this alike made known to all? 
Arg. 6. Christ not made known to all, but to a few.  that they might take notice of what is done for them. Without which the blood of Christ may seem to be spilt in vain as to these who never heard of him, who are hereby made altogether uncapable of receiving any benefit from him, in as much as they are not capable of believing on him. How shall they believe on him of whom they have not heard? Rom. 10. But this is a secret, made known but to a few. So it was before the coming of Christ, A mystery that was hidden from ages and generations (as the Apostle saith of it) Col. 1.26. A mystery which from the beginning of the world was hid in God (as elsewhere he hath it) Eph. 3.19. A secret hid in Gods own breast and bosom, made known but to a few. And so it is still in a great measure since the coming of Christ, there being many parts of the world, yea the greatest part of it, which scarce ever heard of the name of jesus, which that it is done by a divine providence so disposing of it, is a thing not to be questioned. Now if Christ died alike for all, and so merited Salvation alike for all, why then is this kept secret from so many? If Reconciliation and Salvation were alike purchased by him for all men, why is not this declared and published, that all those who will (to speak in their language) might take the benefit of it? Why is this grace of God hidden from so many, to whom it belongeth as well as others? and without the knowledge of which there is no possibility of their Salvation?  
Repl. To this it is replied, This grace is not alike held forth to all, because many show themselves unworthy of it. 
Repli. Some show themselves unworthy.  That is the Reason which Paul giveth of withdrawing the Gospel from the jews, Act. 13.46. Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. And upon the like ground it may be withheld from some of the Gentiles.  
Ans. Unworthy? 
Ans. Such are all when Christ is first offered to them.  Alas! who is not so when this Grace first meeteth with him? should not Christ be made known but to such as are worthy, he must never be made known to any. Surely when the Gospel was transplanted from the jews to the Gentiles, it was not because they were in themselves more worthy. Ofttimes so it is, that the Gospel is preached, and Christ made known to those that are most unworthy.  
Repl. 
Repl. The Apostles to inquire who were worthy.  But doth not the Commission, which our Saviour gave unto his Disciples when he sent them forth to preach, run thus, Into whatsoever City or Town ye shall enter, inquire who in it is worthy, and there abide, Matth. 10.11. And again v. 13. If the house be worthy, let your peace come upon it?  
Ans. 
Ans. Yet to preach the Gospel ro others also.  True, such they were to inquire for, there taking up their lodging where they had hopes of a courteous reception and kind entertainment for their persons and Doctrine; which finding, they were to abide with them, preaching the Gospel of peace unto them; Yet not so, but that they were to preach it unto others also. The Lord sending his Prophet Exekiel to the people of the jews, he tells him aforehand, what one's he should find them, Ezek. 2.3. Son of man, I send thee to the Children of Israel, to a rebellious Nation. And v. 4. They are impudent Children, and stif-hearted, I do send thee unto them, and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house) yet shall they know that there hath been a Prophet among them. And such did the Apostles also find that people when they were sent by their Master to preach the Gospel unto them; yet they were sent to them. And being so sent, they were not to decline that service. It was necessary (saith Paul) that the word of God should first have been spoken to you, Act. 13.46. necessary in regard of Christ's Command. So than it is not the worthiness or unworthiness of a people that is the sole cause why the Gospel is preached unto some, and not to others. Sometimes, yea oftimes, where sin aboundeth grace superaboundeth, Rom. 5.20. There must then be some higher cause which putteth this difference betwixt Nation, and Nation. And what shall that be? Surely where God hath a people that do belong unto his Election of grace, he will reveal and make known his Son to them some way or other. Paul must continue preaching the Gospel at Corinth, because the Lord had much people in that City, Act. 18.10. And were it only men's own unworthiness that hinders the making known of Christ unto them, and of that reconciliation which was obtained for them by him, the same unworthiness should much more have hindered the obtaining of that Reconciliation. If it now hinder Christ's making known himself to them, it should much more have hindered his giving himself for them. But I shall proceed no further.  
You now see the sum of what is, and may be said Pro and Con, for and against this doctrine of Universal Redemption. Which if you shall but rightly consider, duly weighing the Arguments on both sides, I shall not doubt of the success. Which that it may be answerable to my desire, give me leave to propound one Question unto you: which I shall desire you seriously to consider before you give any entertainment to this Doctrine, viz.  
Quest. What is to be got by it? 
Quest. What to be got by receiving the Doctrine of Universal Redemption  This do all wise traders, before they bargain for any Commodity, they first propound to themselves what they shall gain by it. And this do you, before you receive this new Doctrine, see what you shall get by it, what spiritual advantage is to be made of it, more than of the Doctrine formerly received?  
Repl. O yes (will some say,) very much. Here is a ground of Comfort for poor sinners, 
Repl. A ground of Comfort for poor sinners.  which is not to be found in any other way. For if Christ did not die alike for all, and every one, how shall any be assured that he died for them, and that they shall receive any benefit from him? Yea what do they know, but that coming unto him they may find the like entertainment from him, that some of those who take acquaintance of him at the last day are said to meet with, whom he dismisseth with a Nescio vos, Depart from me, I never knew you, Matth. 7.23. Even so may he say unto them coming to lay claim to the merit of his Death; Depart from me, I never knew you; never knew you for mine, never intended you any benefit by my death. So as it is but in vain for them to look after that which they have no right unto. This is the great and plausible Argument, which is most taking with honest and simple hearts.  
Ans. 
Ans. The promise full to them that believe.  But to this let the Answer be returned in one word, Only Believe. So doing, now the promise is full; God so loved the world that he gave his only begotten Son, that whosoever believeth on him shall not perish, but have everlasting life.  
Repl. Yea but (it will be said) how can a poor sinner do this? how can he believe on Christ, unless first he believe that he died for him? 
Repl. How shall a man believe on Christ unless he first believe that he died for him?  which he cannot do upon any good ground, unless he first  this Doctrine, and believe that Christ died for all.  
Ans. 
Ans. To believe on Christ the direct, and first Act of Faith.  So it is looked upon indeed, and that not only by Arminians, (who take this for one of the best shafts in their Quiver,) but also by some other more moderate spirits, who thus conceive of it, that a man must first believe that Christ is his Saviour, and that he gave himself for him, died for him, before he can believe on him, resting upon him for Salvation. But herein, upon a more narrow search into it, we shall find them unwarily mistaken. As will soon appear if we do but look upon these two Acts of Faith in their right order. The one of which, viz. to believe on Christ, to take hold of him as a Saviour, is the Direct Act, the other, to believe that he died for me; and that he hath obtained reconciliation for me, the Reflex act, an act of Assucame, arising from the souls reflecting and looking back upon its own act of believing. Which, if rightly considered, will be of great use and importance, as for the clearing of this scruple, so for the quieting of doubting souls: who by their believing on Christ may be assured of this that he died for them, and that the merit of his death doth belong unto them. This I shall (God willing) speak to somewhat more fully hereafter. Where I shall show you that there is more true solid comfort to be found in the other, the old way, than in this. For the present only take notice, that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give entertainment to it.  
Quest. 
Quest. The Doctrine of Universal Redemption how disadvantageous.  Which seeing you cannot do, cannot tell me what you may gain by it, let me (in the second place) briefly on the other hand show you what you shall lose by it, what disadvantage will be made of it, if entertained. Which take in three or four particulars.  
1. This is a Doctrine which derogates much from the Grace of God, in giving his Son. 
Ans. 1. It derogates from the love of God the Father in giving his Son.  So in truth it doth; However it is vulgarly otherwise looked upon, as a Doctrine that doth elevate and magnify this grace far more than the other, and that by extending and enlarging of it, yet really it extenuates it, and derogates much from it, whilst it asserts it to be alike extended to, and intended for all. Which if so, where is then that special, that singular love of God to his Elect, which is every where so highly extolled in Scripture? In comparison of which that love which he beareth to others is little better than hatred. And therefore so called by the Apostle, Rom. 9.13. jacob have I loved, Esau have I hated; that is, not loved the one with the like love that I did the other. Certainly, whatever may be conceived of it, to make God's intention in giving his Son to be alike towards all, it derogates not a little from that great love wherewith he loved his Elect people, which far exceedeth that love which he bore to the rest of Mankind.  
2. And as it derogates from the grace of God the Father, so also from the love of God the Son. 
2: It derogates from the love of God the Son in giving himself.  Which certainly towards his Church, his Body, was a peculiar, and transcendent love. Thence is it that the Apostle compares it with the love of a Husband to his Wife, Eph. 5.25. Husband's love your wives even as Christ loved the Church, and gave himself for it. Now that love which Husbands bear and show to their wives is, (or aught to be,) greater than that which they bear and show to any others. For this cause shall a man leave his Father and Mother, and cleave unto his wife, Matth. 19.5. There being the nearest relation betwixt them, there ought also to be the dearest affection. And so was it betwixt Christ and his Elect, there being a nearer Relation betwixt him and them than any other, they being given to him by his Father; and made one with him, he bore a singular and peculiar love to them. As the Father hath loved me so have I loved loved you (saith he to his Disciples) joh. 15.9. Now what love like that which God the Father bore unto his Son Christ? who is therefore called, The beloved, Eph. 1.6. and God's beloved Son, Matth. 3.17. And such was that love which Christ shown to his Elect people in giving himself for them. Who loved us and gave himself for us, Eph. 5.2. Certainly, to make the love of Christ alike unto all, is no small derogation from that love which he bore to his Elect. And this do they who will have him to give himself alike for all, in dying for them. Which was (as I have shown you) the greatest act and highest expression of love that ever Christ shown to any.  
3. This Doctrine as it derogates much from God and jesus Christ, so it arrogates too much unto Man, in as much as it layeth the ground of his differing from others in himself. 
3. It arrogates too much unto Man, laying the ground of his differing from others in himself.  For so it runs. As for Christ, what he hath done he hath done it alike for all. How is it then that some are saved by him, others not? What is it that maketh one to differ from another? Why only because the one receiveth what the other rejecteth. So as by this Doctrine it must be left merely to the liberty of man's own will to difference and distinguish himself from others. Which runs directly cross to that of the Apostle, 1 Cor. 4.7. For who maketh thee to differ from another? And what hast thou that thou didst not receive?  
Repl. Yea (but (it will be said) this is from the grace of God that any one cometh thus to receive what is offered, to apply what is tendered, to believe on Christ.  

Faith a fruit not of Common, but special Grace.  Ans. But what Grace is this, which they speak of? Not any special grace which Christ merited or intended for one more than another, but a common grace, such as is indifferently reached forth to all, to whom the Gospel is preached. Now how is it that this Grace is effectual to one, not to another? Why this is not any thing that Christ hath done, or intended more for the one than the other; not that he hath merited faith for them, that they should believe rather than others, but merely from the liberty of their own will. So as the Efficacy of the death of Christ is by this Doctrine, in the ultimate resolution of it, made wholly to depend upon the will of man. A Coat which will stick in the throats of who ever they are that shall swallow this Doctrine of Universal Redemption in such a sense as it is vulgarly held forth; a Consequence which they will never be able to free it, or themselves from. Which I desire that it may be taken special notice of, that so it may appear, that it is not without just and weighty Reason that we are so averse unto this Doctrine, which draweth such a train after it, upon which follow such mewtable inconveniences. A Doctrine which derogates so much from God and jesus Christ, and arrogates too much to a man's self. Both which Christians ought to be very wary of.  
4. To this might be added (what also is considerable) that this Doctrine breaks in pieces that Golden Chain of Salvation. 
4. It breaketh in pieces the Golden Chain of Salvation.  The first Link whereof (Election,) if it be not hereby wholly broken of, yet is it disordered, made to come after Redemption. For so it runs. God did first intent to give his Son for the redeeming and saving some among mankind, viz. those which should believe on him. And then foreseeing who they were that would believe, and persevere in so doing, he choose them unto Salvation. Which how doth it pervert that Order which Scripture holdeth forth in the Causes of man's Salvation, the first whereof is Election. Whom he did predestinate them he also called, etc. Rom. 8.30. God first chooseth some out of mankind, whom predestinating and appointing unto eternal life, he giveth unto his Son Christ (All that the father giveth me shall come unto me, Joh. 6.7.) that he might execute that his gracious purpose concerning them. Which accordingly he doth by Redeeming, justifying, Sanctifying, Saving of them. Now this being the first and great wheel, which sets all the rest a rank, if this be disordered (as by this Doctrine it is) it must needs breed a dangerous confusion.  
5. And again this Doctrine (what ever may be conceived of it) is not a little prejudicial to the Comfort and confidence of a Believer; 
5. Prejudicial to the Comfort and Confidence of a Believer.  who being hereby left to himself, to stand upon his own legs, left to the liberty of his own will, thus to work out his own Salvation in his own strength, can have no assurance of it. This being all (according to this Doctrine) that Christ hath merited for him, that upon his believing and persevering he shall be saved, not that he shall believe and persevere unto Salvation. So as however he be in a state of grace for the present, yet he may fall away totally and finally, and so perish for ever, as Millions of others have done, for whom yet Christ died as well as for himself. And if so, where then is Paul's Triumph, which he maketh in that forecited Text, Rom. 8.34. Who is he that condemneth? It is Christ that died.  
But to proceed no further in this Controversal way, let these considerations be seriously weighed and applied, and I hope they will serve as a preservative against the Infection of that Doctrine, which some are so earnest to instill into unwary souls among you. This hath been my design in this large handling of this point after this manner, which otherwise I should not have spent so much time upon, not being willing to trouble the Pulpit with debates of this nature, unless where a pressing necessity requires it.  
The Doctrinal part being thus Explicated and cleared by showing you whom we are to understand by this Us for whom Christ is here said to have given himself, viz. All true Believers, come we now to (what I know you think long for,) to make some improvement hereof by way of Application.  
Which (in the first place) I might direct by way of Information, from hence giving you to take notice, that Christ in dying did not seek himself. 
Appli. 1. Information: Christ in dying did not seek himself.  This he did not do in his life. I seek not mine own glory (saith he) joh. 8.50. No more did he in his dedth. True it is, there was an honour, which was not only a consequent of his sufferings, but it was due to him, and conferred upon him upon the account of them. So much is held forth unto us in those Texts, which are by Papists somewhat overstrained, and so abused. As that of the Prophet Esai, Cap. 53. v. last; where God the Father maketh this promise to his Son Christ, Therefore will I divide him a portion with the great, & he shall divide the spoil with the strong, because he hath poured out his soul unto death. Because Christ had shown himself so obedient unto God his Father in his sufferings, therefore his Father would confer a singular honour and dignity upon him. So the Apostle speaketh it more fully in those Texts formerly made use of, Rom. 14.9. To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus was this Dominion due unto him by his Father's Decree, who therefore suffered him to die that he might raise him up again, and raising him up give unto him eternal life, with a Sovereign power over his Church, and over all things for his Church, 
Debetur ei hoc dominum ex Patris decreto, qui ideò eum mori sivit ut suscitaret, suscitavit ut vitam ei caelestam daret, conjunctam cum regiâ potestate in Ecclesiam, & pro Ecclesiâ, Grot. Com. in loc.  (as Grotius well explains that Text.) And so, Phil. 2.8, 9 He humbled himself, etc. wherefore God also hath highly exalted him, and given him a name above every name; etc. Transcendent, honour & dignity, as a recompense for that his abasement. And so again, Heb. 2.9. We see jesus for the suffering of death, crowned with glory and honour. Where that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For, may be conceived to import more than that the Glory of Christ was a bare consequent of his sufferings (as our Divines commonly look upon it,) viz. that God his Father looking upon him as worthy (for so he was, and that upon that account, as the 24. Elders acknowledge it in their Song, Rev. 5.9. Thou art worthy, etc. For thou wast slain, and hast redeemed us unto God by thy blood) conferred it upon him. But in the mean time this was not Christ's aim, his design in giving himself, thus to merit for himself. So much may plainly be collected from the scope, and the very words of that Text even now named, which Papists make use of to a contrary sense, Phil. 2. where the Apostle willing Christians not to look at their own things, v. 4. Look not every man on his own things, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do not make this your mark, so as to aim only at yourselves, your own honour and profit, etc.) but every man also look on the things of others, (seeking the welfare of your Brethren, especially their eternal welfare, though it be with some outward detriment and damage to yourselves,) in the next verse he adds; Let this mind be in you which also was in Christ jesus; who being in the form of God, etc. made himself of no reputation, and took upon him the form of a Servant, etc. He humbled himself and became obedient to the death, the death of the the Cross. Thus did he humble himself not for himself, that he might merit for himself. True indeed (as it there followeth) hereupon God did exalt him, crowning him with that deserved reward of his obedience. Yet still this was not his design in humbling himself. He did not therein seek his own things, in whole, or in part aim at himself. Which if he had done, his love which he pretended to his Church would thereby have been much obscured and diminished. For now it should not have been a whole and entire love to others, but a divided, a half love, partly to them, and partly to himself; Love and self-love: which to imagine is no small dishonour unto jesus Christ, that he under a pretence of seeking others should seek himself; dying for himself. A Tenent directly contrary to what Scripture so frequently holdeth forth, which is (as you have heard) that he laid down his life for his Sheep, for his Church, gave himself for us. But not to dwell upon this. More usefully.  
In the second place do we hear that Christ gave himself for some amongst mankind, 
Use. 2. Exhort. Labour to make sure that Christ gave himself for us.  why then let it be the care and endeavour of every of us, to make this sure to ourselves that we are of this number. Not contenting ourselves with that general and unsound notion, that Christ died for all, and so for us, but that he died for us in particular, that we may be able upon good grounds every of us to take up the Apostles words, and say, as he doth, Gal. 2.20. that Christ hath loved me, and given himself for me. This it is, and only this, that will speak comfort unto the soul of a poor sinner. Not such a general apprehension of an universal Redemption, that Christ died for all, to open a door of hope for all, by making their Salvation possible upon the condition of their believing, in the mean time not meriting faith for them, that they should believe, and so not intending that the merit of his death should be made effectual to all of them. But labour to evidence, and ascerting this to ourselves that Christ gave himself for us in such a peculiar and efficatious way, as our surety, in our room and stead, undertaking for us, making Reconciliation for us, and so that we have interest in the merit of his death.  
Quest. 
Quest. How shall this be done.  I but how shall we be able to do this? This is a secret. A thing known to God. The Lord knoweth who are his, 2 Tim. 2.19. his by Election. And so doth Christ also. I am the good Shepherd, and know my Sheep, Joh. 10.14. his sheep, not only by effectual Vocation, (of whom he speaketh, v. 27. My sheep hear my voice, and I know them,) but also by Election. I know whom I have chosen, Joh. 13.18. Chosen to eternal life. And thus he knew who they were to whom he intended the benefit of his death. I lay down my life for the sheep (saith he) joh. 10.15. viz. those sheep whom in the verse foregoing he saith he knew, took special notice of, and had set a peculiar love upon. I, but how shall this be made known to us? How shall we be assured that we are in this number?  
Ans. 1. 
Answ. 1. God's secret will not to be consulted with.  For answer hereunto let me first inform you what you are not to do. Do not attempt what you shall never be able to compass. Do not think of ascending up into heaven, there to search the Rolls and Records of Eternity, to see whether your names be written in that Book of life, whether you be in the list of God's Elect, or no. I mean do not trouble yourselves about God's secret will, which belongeth not to you. Do not immenge and plunge yourselves into those unfaddomable depths, where you shall never find the bottom, I mean those mysterious doctrines of Predestination, Election, Reprobation; Which the great Apostle having discoursed of Rom. 11. closeth up all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth! v. 33. So admiring what he could not comprehend. No nor yet of Redemption. Of which Hemingius (writing upon the Text) saith truly, that it is, Venerandum potiùs quàm serutandum mysterium. A mystery rather to be adored than curiously pried into. But here (as in all other mysteries of like nature) content yourselves with what God hath revealed. Hic conquiescat caro (saith he,) Here let flesh and blood rest, in what the word clearly holdeth forth. And this do you. Harkening to such Counsels, and applying yourselves to such ways and courses, as you are there directed to, that so you may be sure to have a share in all those benefits which Christ by his death hath purchased for his Elect. Which what they are let me (in the second place) come to show you, which I shall do as plainly and briefly as I may, binding up all in this one general.  
Ans. 2, 
Ans. 2. Come unto Jesus Christ.  Would you be sure to have benefit by the death of Christ, then Come ye unto him. This is that which renders the death of Christ in effectual to the greatest part of those to whom he is made known, they will not come unto him. So our Saviour chargeth it upon the unbelieving Jews, joh. 5.40. Ye will not come unto me that ye might have life. And even so is it with the greatest part of the world, those among whom Christ is crucified (as the Apostle speaketh, Gal. 3.1.) before whose eyes he is evidently set forth in the preaching of the Gospel, and so offered and tendered unto them, they will not come unto him, that they might be made partakers of what he hath merited by his death. Let not the like be charged upon any of us. Hearing of Christ, and of what he hath done, how he hath given himself, now come unto him, that we may partake of what he hath purchased for all that shall so do.  
Quest. But the question runs on, How shall we come unto him? 
Quest. How come unto him.   
Ans. 
Ans. As to a Prophet, Priest and King.  A question well worth the Answering, to which let me beg the best of your attentions. Would you so come unto Christ as to be sure to receive benefit from him, Come unto him then as to a Prophet, as to a Priest, as to a King, owning and acknowledging him in every of those Offices and Relations.  
1. As a Prophet, hearing him. 
1. As a Prophet, hearing, and believing him.  This is my beloved Son, in whom I am well pleased, hear ye him (saith the voice from heaven) Matth 17.5. And this do you, who ever would receive any benefit from Christ, hear him, harken to him, yielding up yourselves to be taught by him. This is the ear-mark of Christ's sheep; My sheep hear my voice, Joh. 10.27. Those whom God the Father hath given to his Son Christ to be redeemed and saved by him, they harken to his voice, hearing and believing the Doctrine of the Gospel. And this do you who ever desire to have Christ for your Priest, take him first as your Prophet. Yielding up yourselves (as I said) to be taught and instructed by him concerning the great mystery of Salvation by and through him; that you may know it, and knowing it believe it. Know & believe jesus Christ to be what he is, even the great God & our Saviour (as the words before the Text describe him,) the Eternal, only begotten Son of God. And how he was sent by his Father upon this errand, for the Redeeming and saving of lost Mankind. Without this knowledge and belief, you are not capable of receiving any benefit by the death of Christ. This is is a Character which Christ giveth of his sheep; those for whom he saith he gave himself, in that Text forenamed, joh. 10.14. I know my sheep, and am known of mine. They are such as know and believe him to be what he is. I am come out from thee, and they have believed that thou didst send me (saith he of his Apostles) joh. 17.8. And thus must they be in measure qualified, who ever expect any benefit from the death of Christ. They must be such as know and believe the Doctrine of the Gospel. Repent ye, and believe the Gospel, (so our Saviour gins his preaching) Mar. 1.15. Thus receive Christ as your Prophet, learning of him, harkening to him, Believing him.  
2. Come unto him as your Priest, believing on him. 
2. As a Priest believing on him.  Ye believe in God, believe also in me, Joh. 14.1. Not contenting yourselves with a general a bare speculative knowledge, or dogmatical faith, to know and believe what Christ was, what he hath done, and to what end, but Believe in him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Believe on me. He that believeth on him shall not be confounded, 1 Pet. 2.6. He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God, Joh. 3.18. This it is, and only this, which must make the death of Christ to become effectual unto you, (so it is agreed at all hands,) even your applying the merit thereof to yourselves by faith. Be a plaster or potion never so sovereign, yet if it be not applied, if it be not drunk; it will never do the Cure which it is proper for. Even so is it with the blood of Christ, which in itself (as we find the Ancients, often comparing it) is such a Sovereign Medicine, of virtue sufficient to cure all sinsick souls in the world, yea were they ten thousand times more than they are, so as if all did take it, 
Populum hoc immortalitatis habet quidem in se ut omnibus prosit, sed si non bibitur, non medetur. Prosper Resp. 1. ad Object. Vincent.  all should certainly be recovered. But (as Prosper adds) Si non bibitur non medetur, If it be not drunk it cures not. Not being applied by faith it becomes in effectual. And therefore, as ever you desire to receive any benefit from the death of Christ, see that you apply it, by believing on him, receiving him as your Saviour, resting and relying on him for the obtaining of what he hath merited, Remission of sins, and eternal Salvation.  
Object. 
Obj. How can they thus come unto Christ who are not assured that he died for them.  I, but here a poor soul (taking a shaft out of the Arminian quiver to wound itself with) will happily reply. How can I do this? How can I thus believe on him when as I do not know whether he intended this for me, whether he gave herself for me or no? This being dubious and uncertain what warrant or encouragement have I thus to come unto him? thus to lay my hand upon the head of that sacrifice, which I know not whether it was offered for me or no? Thus do the Patroness of Universal Redemption by this Argument of theirs stane those off from coming to Christ, who are not of their persuasion.  
But herein let them not be harkened to. 
Ans. All sinsick souls invited and encouraged to come unto him.  Neither let this discourage or dishearten any from coming to him and believing on him. Art thou only such a one as feelest the needs thou hast of him, seest thyself lost without him? One that feelest the weight and burden of sin, and art weary and heavy laden under it, so as thou earnestly desirest to be Redeemed from all iniquity, and to be Purified to be freed and delivered from the guilt and power of sin, now come, and come boldly unto Jesus Christ, laying hold on him by faith as thy Saviour, 
Arguments inducing poor sinners thus to come unto Christ.  as one who hath given himself for thee, so applying the merit of his death unto thyself. In order whereunto, to put thee upon this attempt of so great concernment, take into consideration these few particulars.  
1. Thine own pressing necessity, the need thou hast of a Saviour, 
1. Their absolute Necessity of a Saviour.  being in thyself a lost creature, and without a Saviour for ever lost, not being able to any thing of thyself for thyself, for thy recovery out of this lost estate. Such is the condition of all men by nature. They are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Impotent, without strength (as the Apostle hath it) Rom. 5.6. When we were yet without strength Christ died for us. Not able to do any thing for the reconciling of themselves unto God. And it must needs be so; Being all dead in sin (as the same Apostle sets forth man's natural state, Eph. 2.1. and elsewhere.) Now what can a dead man do for the raising up of himself? No more can a poor sinner do for the freeing of himself from that wretched, accursed state and condition wherein he is by reason of sin. So as there is an absolute necessity of a Saviour.  
2. And (secondly) thus seeing and feeling thyself to stand in need of a Saviour, now take notice that there is but one Saviour, no other Saviour but Jesus Christ, 
2. No other Saviour but Jesus Christ.  no other way or means of Salvation but by & through him. Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved, Act. 4.12. No other Mediator, whether of Redemption, or Intercession, but only Jesus Christ. There is one God, and one Mediator betwixt God & man, the man Christ jesus, 1 Tim. 2.5. No hope in any other way of obtaining reconciliation with God. Now this thy condition being so desperate, as that there is but this one way left to save thee, what should hinder thee from putting thy soul upon this way? Should a Shipwrackt man floating among the waves of the Sea, ready to perish, espy a raft cast forth, and seeing no other way whereby he can possibly be saved but by that, he should not need to be persuaded to take hold of it; he would not spend time in demurring whether it was cast forth for him, or whether it would save him or no, but he would forthwith cast himself upon it, and there hang. Thus standeth the case, all men by nature are in a shipwrackt condition, all plunged into a Sea of misery by reason of sin, all in a perishing state, ready every moment of time to sink into the bottom of hell. Now lo, jesus Christ is cast forth as such a Plank, to such an end. Him hath God set forth to be a Propitiation through faith in his blood, Rom. 3.25. And other way or means of salvation there is none. What then should hinder poor sinners, who see themselves in this condition, to put themselves upon this way? Not standing to reason whether this Plank was cast forth for them; whether Christ was given for them, and whether they shall be sure to be saved by him; but to take hold of him, casting themselves upon him; as knowing that if this way save them not, they must perish, and that for ever. Such adventures men often make in desperate cases, they put themselves upon any ways which may give them any hopes of succour. And such is the case here. Poor sinners are in a desperate condition, as to whatever themselves, or any Creature, whether Man or Angel, is able to do for them. Only in this way, it cannot be denied, there is hope for them. And why then should they not put themselves upon the adventure? It was the encouragement, which Shecaniah gave unto Ezra to set upon a work of Reformation among the people, for the diverting of God's judgements from them, Ezra 10.2. We have trespassed against the Lord (saith he,) yet now there is hope in Israel concerning this thing. And so upon the like ground it is that the Prophet joel exhorts the people to turn unto God by Repentance, For who knoweth (saith he) if he will return, and repent, and leave a blessing behind him? Joel. 2.13, 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements, which then lay upon them. Yet knowing that there was no other way for the obtaining of such a mercy, but this, and that there was hope in this way, therefore they will have them put themselves upon it. So standeth it with all poor sinners; be their state and condition whatever it will be, yet there is hope in Israel concerning this thing. God hath provided a means of Salvation for such as they are. And who knoweth but that he intendeth, upon their coming to his Son Christ, to apply it unto them? So as were there nothing else, yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ, and believing on him.  
3. But to this add (in the third place) the All-sufficiency of this Sacrifice. 
3. The Al-sufficiency of his Sacrifice.  The death of Christ is sufficient for all. Mark it; Though we do not say what hath commonly, (but unwarily,) been received from the Schools, and so asserted by many Orthodox Divines, that Christ died sufficiently for all, for that intimates that there was a purpose and intention in God the Father in giving his Son, and in Christ giving himself, that he should die for all, and so become a surety for all, dying in their room and stead, which will not be safe in any sense to yield; Yet we affirm (what I suppose will not be denied, or questioned,) that his death was and is in itself sufficient for all. So it must needs be. This Blood being the blood of God, as the Apostle calleth it in that Text formerly made use of. Act. 20.28. God purchased the Church with his own blood.] And so Saint john, 1 Joh. 3.16. God laid down his life for us, that is, that person who was truly God as well as Man. Hence it is that the death and passion of Christ was, and must needs be of an infinite value and virtue, being the suffering of an infinite person. Thus was it sufficient for all men, for the whole world, yea for thousands of worlds. Now were it so, that there were such a receipt as would cure all diseases, who is there but being sick would make trial of it? not standing to question whether it was prepared for him, or no. Thus standeth the Case here. All men by reason of sin are sick, sick unto death. Now the Blood of jesus Christ is such a Panacea, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a true Catholicon, The Blood of jesus Christ cleanseth us from all sin: 1 Joh. 1.7. How it is then that any poor sinners, who are sensible of this spiritual aylement, should make any demur about the drinking of this blood, the applying of the merit of Christ's death unto themselves by faith?  

4. The experience of all who have thus come unto Christ.  4. To this (in the fourth place) add the experience which others have had, those who have put their souls upon this way, of whom never any one miscarried. All have found cure who have rightly applied this remedy. And why then should not others do the like? As it was with the Brazen Serpent, set up in the wilderness as a cure for the stinging of the fiery Serpents there, however at the first erecting of it, happily some might look upon it as a mere Pageant, having no such virtue in it, and so would not trouble themselves to go up to it, yet when once they saw by experience that all who came unto it received benefit from it, now we may suppose that none should need to persuade those who felt themselves stung to repair unto it. Thus standeth the case here. For such an end was the Lord jesus (of whom that was a Type) lifted up upon the Cross, that whosoever believeth on him should not persh, but have eternal life (as our Saviour himself explains the mystery of it) joh. 3.14, 15. And of the virtue of this mystical Brazen Serpent the Saints in all ages have had experience. Those before Christ, after. The one looking upon him as to come, the other as already come, Yet believing on him they were all saved by him. Even as the Israelites which looked upon that Serpent, whether it was before, or behind, or on which side soever, we do not find but they were all cured. Thus have the Ages before Christ & since, the Fathers under the old Testament, and Saints under the New, both alike found benefit by coming unto Christ, and looking up unto him by faith. We believe (saith Peter) that through the grace of our Lord jesus Christ we shall be saved, even as they, Act. 15.11. We jews, as they Gentiles. None that ever came to Christ in a right way, but have been saved by him. So was it when he was here upon earth. None came to him for cure of their Bodies, but received it. And so hath it been since his removal to heaven. None ever came to him for the Cure of their souls, but have found what they came for. And what an encouragement than should this be to all poor sinners to take the same course, to come unto him upon the same account?  
These are all strong inducements to put Christians upon this way. But behold yet more, yea and stronger Arguments, drawing more forcibly, as viz.  

5. God's purpose in giving his Son.  5. In the 5th. place, consider what is the Intimation which we have of God the Father's purpose in giving his Son, which we have in that Text before insisted on, joh. 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, etc. Now then, taking notice what is the Condition, whereupon depends the benefit of Christ's death, and which being performed it shall undoubtedly be made effectual, what remains, but that without any overcurious enquiry concerning the former part of that verse, what is there meant by the world which God is said to have loved, or how he may be said to have loved that world, you apply yourselves to the latter, to the performance of what is there required? Which shall you, (through the grace of God enabling) make good on your parts, do not doubt but God will make good unto you what he hath engaged on his part.  

6. Christ's serious Invitation.  6. To which add the Son's Invitation, Christ's calling you to come unto him, which you may hear him doing in that known Text, Matth. 11.28. Come unto me ye that labour and are heavy laden, viz. under the burden of sin, seriously desiring (as I said) to be freed from the guilt and power of it. As also in that other, joh. 7.37. Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jews, If any man thirst, let him come unto me and drink. And that there is the same mind in him still, being in heaven, you may take notice from the like Proclamation, Rev. 22.17. Let him that is athirst come, and whosoever will, let him take the water of life freely. Thus doth he set open that Fountain spoken of, Zach. 13.1. Offering all the benefits of his death, Graee, and Glory, to all that will come unto him for it.  
7. 
7. Assurance of a gracious reception and Entertainment.  And what he so offereth he will certainly make good, receiving and entertaining all that come unto him. For this you have that known promise to assure you, joh. 6.37. Him that cometh unto me, I will in no wise cast out. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not at any hand reject him, but receive and embrace him, giving unto him what he cometh for, (there being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Phrase (as you lately heard,) more intended than said,) I will bid him welcome, giving him a gracious reception, and bountiful entertainment, communicating unto him what ever I shall merit. Come unto me ye that labour and are heavy laden, and I will give you rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will secure you against the guilt and power of sin, against Hell and Death, and all the enemies of your Salvation, giving you abundant satisfaction in what ever you do or can desire. Now had poor needy beggars in a Town such an Invitation to a Feast, with such an assurance of welcome, which of them is there that would refuse to come upon this account, because he is not invited by name?  

8. The Command of God the Father.  8. To this yet add that which may serve to silence all reasonings, even the Command of God the Father concerning this. This is the Commandment, that we should believe on the name of his Son Jesus Christ, 1 Joh. 3.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Commandment of his; the great Commandment of the Gospel. Now who is there that questions whether he ought to yield obedience to any Commandment of the Law? And why then to any Commandment of the Gospel? Especially to this, which is (as I said) the great Commandment, that which the Lord requireth from all those to whom the Gospel is preached; And that under the penalty of Eternal Condemnation.  

9 Not to receive Christ offered the condemning sin.  9 Which let it be the last nail, fasting all the rest. This is a Condemning sin, Not to receive Christ being thus offered. Nay this is the condemning sin. He shall convince the world of sin, because they believe not on me, Joh. 16.8, 9 This is the sin, the great sin, and the condemning sin under the Gospel. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God, 
Quid non crediderunt,] i.e. Sola incredulitas sufficiens causa est condemnation●s: Aret. Com. in Loc.  Joh. 3.18. Had a man no other sin, yet this alone of incredulity were enough to condemn him; And on the other hand, were i● not for this sin, all other sins should not condemn him. But who so standeth guilty of this sin, refusing to believe on Christ being tendered to him, as he is in a state of condemnation already upon the account of other sins, Original and Actual, so continuing in this sin, under this unbelief, he shall as certainly be condened as if he were in hell already.  
Put these considerations together, and now see what it is, that can have any colour to keep you off from coming to Christ, from receiving him as a Priest, believing on him.  
Only (in the third place,) whilst you thus receive him in the two former Relations, 
3. Come unto Christ as a King.  forget not the third; whilst you receive him as a Prophet and a Priest, receive him also as a Prince. Him hath God exalted with his right hand to be a Prince and a Saviour, Act. 5.31. And so let him be to every of you. Would you have Christ to be your Saviour, let him also be your Prince, your King, ruling not only over you, but in you. Thus yield up yourselves to his Government, that he may set up his Sceptre in your hearts, governing of you by his Laws, his word, his Spirit. So doing, now doubt not to take up the Apostles words here in the Text, applying them to yourselves, saying; The great God and our Saviour jesus Christ, who gave himself for us. Being assured that what Christ hath done he hath done it for you, and that the merit of his death doth belong unto you.  
Which being assured of, 
Use. 3. Admire the love of God and Jesus Christ in thus giving himself for us.  now stand and admire that love which was expressed and shown unto you herein. The love of God the Father, and the love of God the Son; which was the only ground and motive of bestowing this Gift. The love of God the Father. So God loved the world, that he gave his only begotten Son.] The love of God the Son. Hereby perceive we the love of God towards us, because he laid down his life for us, 1 Joh. 3.16. And what love like this love? 
Circumstances herein considerable.  So it will appear, if we do but ponder and consider these few circumstances formerly touched upon.  

1: The Person giving and given.  1. Who it was that gave himself. Even, the Great God our Saviour jesus Christ (as you have heard.)  
2. For whom 
2. For whom given.  it was that he gave himself. For us. Wherein divers particulars.  
1. For us Men. 
1. For us Men.  Not for the Angels; some of which stood in as much need of a Saviour, as we did: Yet he took not hold of them, but suffered them that were fallen to lie & perish everlastingly. But he took hold of us, Heb. 2.16. gave himself for us.  

2. Us Sinners.  2. For us Sinners. Herein God commendeth his love towards us, that while we were yet sinners Christ died for us, Rom. 5.8.  

3. Us Enemies.  3. For us Enemies. Greater love hath no man than this, that a man should lay down his life for his friends, Joh. 15.13. Yet behold here greater love than this. When we were Enemies, we were reconciled unto God by the death of his Son, Rom. 5.10.  

4. Us rather than others.  4. And fourthly, for us rather than others. When the world of Mankind lay in the same condition of sin and misery, Christ laid hold on us, giving himself for us, whilst he hath passed by many others of equal, nay (it may be) of far better deserts than ourselves.  

3. How given.  3. To which I might add, How he gave himself. Not only to be born, and live, but to die for us; to die that painful, shameful, accursed death, the death of the Cross.  
4. As also to what end 
4. To what end.  he thus gave himself. That he might Redeem us; Save us.  
And O what love was this? Every of us who can evidence our interest in it, stand for ever admiring, and adoring of it.  
And admiring it let us now endeavour to answer it. Answering love with love. 
Use 4. Answer this love with love.  Loving the Lord jesus. Which who so doth not, how well doth he deserve that Anathema denounced by the Apostle against all such? If any man love not the Lord jesus, let him be Anathema Maranatha, let him be had in execration for ever, 1 Cor. 12.22.  
And loving him, 
Use. 5. Express our love to Jesus Christ.  let us express our love to him. And that,  
1. By giving up ourselves to him, 
1. Giving ourselves to him.  to live unto him. He died for all (saith the Apostle) that they which live should not henceforth live unto themselves, but unto him which gave himself for us, 2 Cor. 5.15. Live according to his Prescripts, to his Honour and Glory. Ye are bought with a price; wherefore Glorify God in your Body, and in your Spirit, 1 Cor. 6.20.  
2. And thus giving ourselves to him, 
2. Being ready to give ourselves for him.  be we also ready to give ourselves for him. I am ready not only to be bound, but to die at jerusalem for the name of the Lord jesus, such was Paul's resolution, Act. 21.13. And let the like be ours. Not thinking our dearest blood too dear for him, who thought not his too dear for us.  
3. And thus giving ourselves to him, 
3. Giving ourselves to, and for his.  and for him, in imitation of him, do we the like to, and for his. Being ready to do all offices of love to them. Walk in love, as Christ hath loved us, and given himself for us. And as to do, so to suffer for them. I endure all things for the Elects sakes (saith Paul) 2 Tim. 2.10. Yea and if need be, refuse not to lay down our lives for them. Because he laid down his life for us, we ought also to lay down our lives for the Brethren, 1 Joh. 3.16. viz. if their necessity requireth it, and our calling bindeth us to it. Especially for the procuring of their eternal happiness and welfare. For this it was that Christ laid down his life for us. And for this we should not think our lives too dear for others. Paul who tells us that he could even have wîshed himself an Anathema, accursed from Christ for his Brethren, his kinsmen according to the flesh, (as we have it, Rom. 9.3.) being not unwilling (if it had been possible) to have redeemed and saved the souls of those his Countrymen the Jews with the utter loss of his own, would much more have been willing to have shed his blood for them. I will very gladly spend, and be spent for you, saith he to his Corinthians, 2 Cor. 12.15. And the like he tells his Philippians, cap. 2. v. 17. Yea, and if I be offered upon the Sacrifice, and service of your faith, I joy, and rejoice with you all. And the like let all of us in conformity to our heavenly pattern be ready to do. 
Christ's giving himself for believers a ground of strong Consolation.   
Many other uses and improvements might be made of this great Gospel Doctrine. As viz. that of Consolation to all true believers. Hath Christ thus given himself for them, than who shall lay any thing to their charge? Who shall lay any thing to the charge of God's Elect? It is God that justifieth; who shall condemn? It is Christ that died, Rom. 8.33. So may they upon this ground triumph over Hell and death, and all the Enemies of their salvation. Christ having engaged for them, given himself for them as their surety, he hath made a plenary satisfaction unto the Justice of God for all their sins; so undertaking for them, as that they shall certainly be delivered both from the guilt and power of them, being justified and sanctified, and consequently saved by and through him. So it followeth in the Text, Who gave himself for us, that he might redeem us from all iniquity, etc. To which I now pass.  

That he might redeem us from all Iniquity]  
WE are now come to the 4th. and last main part of the Text, Finis donationis, 
Part 4. The ends of Christ's giving himself, Redempton and Purification.  the End or fruit of Christ's thus giving himself. Of which there are many. Two of them we have here assigned, as serving the Apostles purpose, viz. Redemption and Purification. Of which severally, beginning with the former.  
That he might redeem us from all Iniquity] Wherein we may take notice of three Particulars. The Redeeemer, The Redeemed, 
End. 1. Redemption. Wheat 3. particulars.  and from What they are redeemed.  
1. The Redeemer. 
1. The Redeemer.  The great God and our Saviour Jesus Christ, 
Two sorts of Redeemers in Scripture.  who gave himself that he might redeem]. Two sorts of Redeemers we meet withal in Scripture. Principal, and Instrumental.  

1. Instrumental Temporal Saviour's.  1. Instrumental, such as God made use of as his Instruments in working of temporal salvations for his People. Such a one was Moses, whom we find so called Act. 7.35. Him did God send to be a Ruler and a Deliverer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Original) which Erasmus (following the vulgar Latin) renders, according to the proper signification of the word, Redemptorem, a Redeemer; an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt. In which sense other of the judges are called by the name of Saviour's, Neh. 9.27. Thou gavest them Saviour's, who saved them out of the hands of their Enemies. Instrumental Saviour's and Redeemers.  

2. Principal, Jesus Christ.  2. Principal, this is only jesus Christ, whom we find sometimes so styled. I know that my Redeemer liveth (saith job) Job 19.25. The Redeemer shall come unto Zion (saith the Prophet Isai.) Isa. 59.20. pointing at Christ, as the Apostle (citing that Text) applies it, Rom. 11.26. Christ the Redeemer.  

The Author of all deliveracees.  And well may he be so called, being the Author of all such deliverances as his people are made partakers of (The Angel which redeemed me from all evil (saith jacob speaking of Christ, Gen. 18.11.) both Temporal and Spiritual deliverances.  
1. Temporal. 
1. Temporal.  Wherein whoever be the Instrument, he is the principal agent. So he was in that deliverance of the Israelites out of Egypt, wherein Moses was only his Instrument, a staff in his hand. So much is held forth in that Text forenamed, Act. 7.35. Where it is said that God sent Moses to be a Ruler and a deliverer (or Redeemer) by the hand of the Angel which appeared in the Bush. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Hoc referendum est ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mandata ei per Angelum dedit. Grot. Annot. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the hand, that is by the hand; which is to be referred not only to the word [Scent], that Moses was sent by this Angel, receiving his Commission from him (as Grotius looketh upon it) but also to the word [Redeemer or Deliverer]; God sent him to be a Redeemer by the hand of the Angel, the Angel of the Covenant, jesus Christ, in whose strength he acted, and by whose power he was enabled to that great work.  
2. And as of Temporal, 
2. Spiritual.  so of Spiritual deliverances. Wherein however others again may be Instrumental, and so upon that account may be called by the name of Redeemers or Saviour's, as we find the Ministers of the Gospel styled in that Text, Obad. 21. Saviour's shall come upon Mount Zion; which however literally (as Diodate notes upon it) may be understood of the Maccabees, who subdued the Idumeans, of which we read 1 Mach. 5.3. yet spiritually it is to be reserved to the Apostles and other Ministers of the Gospel, who were to preach the Gospel for the salvation of God's Elect: He that converteth a sinner from the error of his way (saith Saint james) shall save a soul from death, Jam. 5. last, in so doing. (saith Paul to Timothy, viz. in taking heed to his Doctrine and Life) thou shalt both save thyself and them that hear thee, 1 Tim. 4. last. But these are but Instrumental Saviour's, sent by Christ, and working by his power. The Proper and Principal Saviour and Redeemer is jesus Christ, the only Author of eternal salvation (as the Apostle calleth him) Heb. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Principal Efficient cause of it.  

Christ the fittest person to undertake the work of Redemption, to which he had a double right▪ of Propriety, of Propinquity.  And who so fit to undertake this work, the work of Redemption, as he? To which he had a double right. Ius Proprietatis & Propinquitatis, a right of Propriety, and a right of Propinquity. Of Propriety as God, the Sons of men being his Creatures, made by him, and for him, as the Apostle tells us, Col. 1.16. Of Propinquity as Mavor, being near akin unto mankind, whose nature he had taken into a personanal union with his Godhead. Now such was the Law of Redemption, it belonged properly to the quondam Owner, or else to the nearest of kin, as we find it Leu. 25.25. Which Hanameel having an eye at, speaks to jeremy after that manner, when he proffered him his field to sale? The right of Inritance is thine, (saith he) and the Redemption is thine, Jer. 32.7, 8. And with such a right was Christ invested; Being near akin to the Sons of men, and the Inheritance being his by his Father's grant, I will give thee the Heathen for thine Inheritance, etc. Psal. 2.8. who then so fit to undertake this work of Redemption as he? [He gave himself that he might Redeem].  
Redeem whom? There is the second thing. [Redeem us] that is his people, his Elect. 
2. The Redeemed, God's Elect.  Those whom he gave himself for, to them he intended this benefit of his death. He gave himself for us that he might Redeem us]  
So it was. Such was the condition of all the sons of men by nature, they were all Captives. 
Obs. All men by nature captives. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talem liberationem significat, quae captivitatem & oppressionem praesupponit: Chemnit. Harm. Luk. 1.68.  So much is here plainly intimated, and necessarily implied. Redemption presupposeth Captivity, Bondage. And such was, and is the state of all men by nature, even of God's Elect, before the grace of God meet with them, a state of Captivity. Like as it was with Israel in Egypt before Moses wrought their deliverance, so is it with all men. Even God's Elect people, as well as others, they are a Captived people. So much we may learn from that Text of the Prophet Isaies', Is. 61.1. Where giving an account of his Commission, wherefore he was sent to Preach, he saith it was to proclaim liberty to the Captives, and the opening of the Prison to them that are bound. Which Text, however literally it may have an eye at the temporal freedom of the jews by Cyrus from their Babylonish Captivity, (of which we find express mention afterwards, Cap. 45.13. where the Lord speaking of Cyrus saith, He shall let my Captives go) yet mystically and principally it is to be understood of that spiritual deliverance which is wrought by Christ for his Elect people; whose condition by nature is like unto that of the jews in Babylon. They are all Captives, Prisoners. So we find them called Cap. 49. of that Prophecy, v. 8, 9 where the Lord designing to send forth his Son Christ upon the great errand of his Mediatorship, unto the Gentiles, I will (saith he) give thee for a Covenant of the people. (the Mediator of the new Covenant betwixt God and his people) That thou mayest say to the Prisoners go forth; both procure and proclaim a spiritual liberty for his Elect, who of themselves were no better than others, Captives, Prisoners. A Doctrine which our Saviour applies to and inculcates upon the jews. Joh. 8.32. where he tells some of them who professed to believe on him, that if they so continued, If ye continue in my word (saith he) ye shall know the truth, and the truth shall make you free] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberabit, set you at liberty, make you freemen. Thereby giving them to take notice, that of themselves, (what ever they thought) such they were not. A thing which indeed they could not digest, and thereupon reply unto him in the next verse, we be Abraham's seed, and were never in bondage to any man, How sayest thou then, ye shall be made free? Thus did they stand upon their native privilege, looking upon themselves as the only free people in the world, being descended from Abraham, & so from jacob, of whom, it was foretold, The Elder shall serve the Younger, Gen. 25.23. the posterity of Esau should be subject to the posterity of jacob. Thus did they look upon themselves as the freest people upon Earth. Yet our Saviour persisteth in what he had said, inculcating it again, v. 36. If the Son shall make you free ye shall be free indeed; giving them to know that unless they were set at liberty by him, and made partakers of his Redemption, what ever they were in their own opinion and persuasion, they were nothing less in truth than freemen, they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free indeed. As they were not at that time Corporally free, being then vassals to the Romans, so much less spiritually. And such is the conditition of all men without Christ, what ever they may think of themselves, or what ever their outward condition be, they are no better than slaves and vassals, all under a spiritual Captivity and Bondage, Captives all.  
Q. Captives, to whom, or How? 
Quest. Captives to whom.   
A. 
Ans.  To this I may answer. They may be said so to be upon a divers account, being under the power Tyranny f many hard Masters.  
1. The first and chief whereof is Sin, 
1. Under sin.  under which all men are. An unquestionable truth, which the Apostle sets down with a Probatum est, Rom. 3.9. we have before proved both jews and Gentiles that they are all under sin, So again Gal. 3.22. The Scripture hath concluded all under sin. declared them so to be; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as under the guilt, so under the power of sin. God be thanked (saith the same Apostle to his Romans) ye were the servants of sin. Rom. 6.17. And again v. 20. When ye were the servants of sin ye were free from righteousness. Such is the condition of all men before the grace of God meet with them to set them at liberty, they are all servants of Corruption, (as Peter saith of those Saducees, 2 Pet. 2.19) Serving divers Lusts and Pleasures (as Paul saith of himself and other believers before their conversion) Tit. 3.3.  
And what greater slavery can there be in the world than this? No drudgery like that of Sin. If the Law of God be (what it is) The perfect Law of liberty (as Saint james call it) jam. 1.25. Then the Law of sin must needs be a perfect Law of servitude and slavery. And under this slavery are all men by nature. Even sold under sin. So saith regenerate Paul of himself, in regard of the remainders of Corruption which he found in himself, Rom. 7.1. I am Carnal, sold under Sin. So he was, so far forth as he was Carnal. What are they then who are wholly such? nothing but Carnal? they must needs be no other but perfect slaves, such as Ahab was, of whom it is said, that He sold himself to work wickedness, 1 King. 21.22.  
2. And being thus under the Tyranny of sin, 
2. Under the power of Satan.  they are also under the power of Satan. Paul being sent to the Gentiles, he was sent upon this errand, to turn them from the power of Satan unto God, Act. 26.18. Such is the condition of all men by nature, they are under the power of Satan; that God of this world, who blindeth the minds of them which believe not (as Paul speaks, 2 Cor. 4.4.) Being in the snare of the Devil and taken Captive by him at his Will (as the same Apostle saith of impenitent sinners) 2 Tim. 2. last.  
3. To this add, they are also under the Law, Ye are not under the Law, but under Grace, (saith aul to his believing Romans) c. 6.14. 
3. Under the Rigorous exaction of the Law.  Intimating that before they were under Grace they were under the Law. And so are all men, before the Grace of God meet with them, to put them under another Covenant, they are under the Law, the Law and Covenant of works. Which like an Egyptian Taskmaster, requireth that from them, and that under the penalty of eternal condemnation, which of themselves they are no ways able to perform. By reason whereof they lie under the lash, and Curse of the Law. As many as are of the works of the Law they are under the Curse, Gal. 3.10.  
4. And to this add, 
4. Under the fear of death.  they are also in bondage under fear of death, So the Apostle sets forth their Condition, Heb. 2.15. They are such as through fear of death (death Temporal and Eternal) are all their life time subject unto bondage, Heb, 2.15. Like slaves who are ever afraid of being cast into the Dungeon. Such is the condition of all men by nature.  
Q. But how cometh it so to be? 
Quest. How cometh man into this Captivity.  What did God make man in this estate?  
A. Not so. Man at the first was made a freeman, in an honourable estate; Lord over the rest of the Creatures, and over himself, 
Ans. By falling from his God.  a servant to none but to his God, whose service is perfect liberty. But in this estate he continued not. Man being in honour abideth not, Psal. 49.12. But falling from his God by his disloyalty and disobedience, he fell from his state of Perfection, forfeiting and losing that freedom which he had, and so enslaving himself and all his Posterity: who being then in his loins, and sinning in him, are made justly liable to the punishment of that his sin. Thus did Man at the first sell himself and all his Posterity, even as Esau did, who by selling his Birthright for a mess of Pottage, made himself a servant to his younger Brother, accordidg to that forenamed Prophecy, Gen. 25.23. The Elder shall serve the Younger, which as to spiritual privileges was made good in the person of Esau himself, and as to Corporal in his Posterity, who were afterwards subdued, and brought into subjection by the posterity of jacob, as the story sets it forth, 2 Sam. 8.14. After the same manner did our first Parent Adam sell himself and all his Posterity for an Apple, by the eating whereof contrary to the command of his God, he forfeited all his privileges, making himself, and all his posterity, Servants and Slaves in such manner as you have heard.  

Applic. All to be convinced of this Captivity and affected with it  Applic. A truth which I wish it might in a right serious way be brought home to the hearts of all those whom it concerns, that they might be throughly convinced of it. You who are yet in your natural estates, not changed and renewed by Grace, know that this is your condition. Such slaves are you, in bondage under all these Tyrants, Sin, Satan, the Law, Death. And O that you might be truly affected herewith? This being the very first step to your deliverance, so to see and feel this your servitude, as that you may groan under it, and so be brought to seek after a Redeemer. Which till you do, never look to be made partakers of this blessed Redemption here spoken of. Especially labour to see and feel yourselves to be under the Tyranny and Bondage of Sin, un-the power of it, servants to it, sold under it. A condition how miserable? Even regenerate Paul, though freed from the Dominion of sin, yet feeling the workings of the remainders of Corruption in him, he thereupon cryeth out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O miserable man that I am! And did this make him look upon his present condition as wretched? how wretched then must yours be, in whom sin ruleth and reigneth? who are not in any degree (as he was) freed and delivered from the power of it. Most miserable is this your slavery. So you look upon the condition of the Israelites in Egypt, and the Jews in Babylon and so upon Turkish Gallie-slaves. But alas! what is their servitude to yours? They might be may be free in the midst of their slavery, their servitude reaching only to the outward man, the Body, yours to the inward, to the Soul, your souls being hereby enslaved. Their servitude is temporary, but for a time, such as death will put an end to, but so is not yours. Death shall not set you at liberty, but let you in to a farther bondage, even the bondage of Hell, where you shall for ever lie bound and fettered in those everlasting chains of darkness. O then be excited, in the sense and apprehension hereof, to look out for your Redemption, your deliverance, betimes. Which where you are to look for this Text will inform you, pointing out unto you the one and only Redeemer, even the Lord jesus, who gave himself for us that he might redeem us.]  

Quest. 3. From what the Lord's people are Redeemed.  Q. Redeem us, from what? That leadeth me to the third Branch.  
A. To which I might return Answer, from all the aforesaid Particulars, wherein that our bondage consisteth, 
Ans.  Sin, Satan, Law, Death, From all these the Lord Christ redeemeth those for whom he gave himself. As,  

1. From death.  1. (To begin first with the last) from Death, though not from the Power, yet from the fear of it. This was one end of his assuming the nature of Man, of being made Man, as the Apostle tells us in that Text forecited, Heb. 2.14, 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage. Which he did by conquering of death, and taking away the sting of it, which was sin. So as they who believe on him now, have no more cause to fear that enemy, which he hath so conquered and disarmed, as it shall not be able to hurt them, and from the power whereof in due season they shall be fully delivered. Thanks be to God (saith Paul speaking in the person of all believers) which giveth us the victory through our Lord jesus Christ, 1 Cor. 15.57. viz. both over Sin and Death.  

2. From the Law.  2. And so for the Law. When the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, to Redeem them that were under the Law, Gal. 4.5. Christ being himself made under the Law by a voluntary subjection, undertaking the fullfilling of it, for himself, and his Elect people, he thereby hath Redeemed them from that slavery wherein they were under it, by reason of the rigorous exaction of it, requiring that from them which they are not able to perform; as also from the Curse of it. Christ hath Redeemed us, from the Curse of the Law, being made a Curse for us, Gal. 3.13. undergoing that penalty which the Law had denounced against all the Transgressor's of it.  
3. And the like for Satan. 
3. From the power of Satan.  Who hath delivered us from the power of darkness, Col. 1.13. that is, from the power of Satan who is the Prince of darkness. Him did Christ destroy in and by his death. Through death he destroyed him that had the power of death, the Devil, Heb. 14. Here did that promised seed of the Woman bruiz and break the serpent's head, according as it was foretold Gen. 3.15. Christ trampled upon Satan that old serpent; Him he conquered in his death; Which he manifested in his Resurrection and Ascension, wherein he triumphed over him. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them, Col. 2.15. When he ascended up on high, he led Captivity Captive. Eph. 4.8. leading Captive all the spiritual Enemies of his Church, which before had held his people Captive; Satan among the rest.  
4. But I shall not insist upon any of these; 
4. From Sin.  My Text directing and confining me to the first of them, Redemption from Sin. Here gins all that servitude and bondage to which man is now subject. And from this hath Christ redeemed his people. He gave himself for us (saith the Text) that he might redeem us from all iniquity.] 
Christ's people Redeemed from Iniquity, All iniquity.  From Iniquity, 
1. From Iniquity.  from All iniquity, so I shall divide the words. In the one taking notice of the substance of this benefit, in the other of the Extent of it. Deal with them severally.  
That he might redeem us from Iniquity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, from Sin. Which is fitly expressed by this word, properly signifying an Illegality, what ever is done besides, or contrary to the Law. Such is Sin. So Saint john defines it, 1 john 3.4. Sin is the transgression of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iniquity. And from this Christ hath redeemed his people. There shall come out of Zion the Deliverer, and he shall turn away ungodliness from jacob, so the Apostle citeth that Text of the Prophet Isaies', pointing at Christ, Rom. 11.26. Which in effect speaketh the same thing with this in the Text, He gave himself for us, that he might redeem us from Iniquity. 
Quest. How redeemed from Iniquity. ]  
Q. And how is Christ said to have done, or to do this?  
A. Here if we will hearken to Socinians 
Ans. The Socinians sense rejected. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc.  (whom Grotius herein complyeth with) they will tell us (what he doth) that this was done by the preaching of the Apostles, who being supported and enabled by that Spirit which Christ had impetrated and obtained for them, their Ministry became effectual to such an end, for the turning of men from those iniquities, those sinful ways and courses which formerly they were given over to. But this I let go, as savouring of a spirit which is but too willing to conceal and darken the truth, whilst it holdeth forth but a part, a small part of it.  
A. 
Ans. The word Redemption opened.  For a more full and satisfactory Answer, consult we the word which is here and elsewhere made use of. That he might Redeem us. To Redeem, in common use, we know what it is, to procure the liberty of a Captive. Now this may be done two ways. By Price, or Power. 
Which is by price or Power.  By price, paying a Ransom for him. By power, freeing him by a strong hand. Both of these in Scripture we find called by the name of Redemption. The former most commonly and properly. So the word in the Text naturally signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might Redeem, viz. by paying of a Price. That is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth (as the Latin word Solvo, answering to it, also doth) both to pay, and to lose, it properly imports a Ransom, the Price which is paid for the Redeeming of one. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Redemptionis precium. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is properly a Redemption in such a way, by the paying of a price. Of such Redemption we often read. As elsewhere, so in that Chapter, Leu. 25. where we read of the Redeeming of land that is sold or mortgaged, v. 25. and of Persons who have sold themselves for slaves, by paying the price of their Redemption, v. 51, 52. Sometimes we find it in that other way, Redemption by Power. In this sense God is said to have been the Redeemer of his people Israel, whom by a strong hand he brought out of Egypt. They remembered that God was their Rock, and the high God their Redeemer, Psal. 78.35. And in such a sense God is said to Redeem the lives of men, by working temporal deliverances, and salvations for them. Who redeemeth thy life from destruction (saith David of himself) Psal. 103.4. He redeemed them from the hand of the enemy; (it is spoken of Gods delivering Israel from the hands of the Egyptians at the red sea) Psal. 106.10.  

Christ redeeming his people both these ways.  Q. Now in which of these senses shall we take the word here in the Text?  
A. Why take it which way we will, we cannot take it amiss, both suiting well with the matter in hand. Both these ways may Christ truly and fitly be said to Redeem his people from their Iniquity. This he hath done, and doth, by Priee and Power; by the one, freeing them from the Gild, by the o-from the Dominion of sin. 
Consistebat ea servitus in duobus, affectu & Reatu. Estius Com. in Text.  In these two consisteth the servitude and bondage of men under sin, that they lie under the Gild and Power of it. And from both these Believers are freed and delivered by Christ.  
1. 
1. By Price, freeing them from the Gild of sin.  Begin with the former. Christ's freeing and delivering his people from the guilt and punishment of sin. This he hath done, and that by paying a Price for them, the Price of his own Blood. So the Apostle clearly sets it down in that known Text, Eph. 1.7. repeated in the same words, Col. 1.14. In whom we have redemption through his blood, the forgiveness of sins. Christ thereby making satisfaction unto the Justice of God, hath merited and obtained the Remission of sins for his Elect. In this way it was that he put away sin, as the Apostle hath it, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. To put away sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the abolishing of it, as to the guilt and obligation thereof, whereby it bindeth sinners over unto eternal condemnation. This hath Christ taken away by that Sacrifice which he offered up upon the Cross, the Sacrifice of himself. Upon this account it is that Christ is called the Propitiation, 1 John 4.10. God sent his Son to be the Propitiation for our sins. 1 John 2.2. He is the Propitiation for our sins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a means to Propitiate, to appease the wrath of God due unto man for sin. This hath Christ done by that sacrifice of himself, by shedding his Blood. Him hath God set forth to be a Propitiation through faith in his Blood, Rom. 3.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Propitiatory, Placatorie; alluding unto the Mercy-seat under the Law, which covered the Ark of the Covenant, wherein the Tables of the Law were, which is called by that name, The Propitiatory, being a token of God's Reconciliation to his people, and of his grace and favour towards them, shadowed out by the Clouds sitting and resting upon it. This Propitiatory, this Mercy-seat, was a type of Christ, the ttue Propitiatory, through whom God is reconciled, and made propitious unto his people, by the shedding of his blood, and their sins covered from his sight, as the Tables of the Law were covered by the Mercy-seat from the eyes of men.  

Christ giveth himself a ransom for his peoplet  And thus hath Christ redeemed his people by paying a Price, giving himself a Ransom for them. So he himself sets down the end of his coming into the world, Math. 20.28. The Son of man came to give himself a Ransom for Many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price of their Redemption which is (as I said) the proper signification of that word. And so in that other Text, 1 Tim 2.6. Who gave himself a Ransom for all, where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a word never elsewhere met with in the New-Testament) properly signifying a Counterprice, when one giveth himself for another, body for Body, engaging himself to do or suffer what he should have done for the obtaning of his liberty, or saving his life. And such a Ransom did the Lord Jesus give himself for all his Elect people, laying down his life for them, that so making satisfaction to the Justice of God for their sins, he might redeem them, free and deliver them from the Gild and Punishment of them.  
2. And as from the Gild, so also from the Power and Dominion of them. This benefit he merited for his people by his death. 
2. Freeing them from the Dominion of sin which he merited for them by his death.  Ye were not redeemed with corruptible things, as Silver & Gold, from your vain conversation, but with the precious blood of Christ, (saith Saint Peter to the believers to whom he writeth) 1 Pet. 1.18, 19 Such was their Conversation before their conversion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vain conversation; They than walked in the vanity of their minds, (as Paul saith of the unbelieving Gentiles, Eph. 4.17.) being given over to those unfruitful works of darkness, (as he calleth sinful ways and courses, Eph. 5.11.) doing those things whereof they had no fruit but shame, (as he tells his Romans, Rom. 6.21.) Such was their Conversation before Conversion. A vain, yea and a wicked conversation. We also had our conversation in times passed in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind (so he telleth his Ephesians, Cap. 2. v. 3.) But from this conversation they were redeemed by the blood of Christ, he having merited this benefit for them, that they should be freed, as from the Gild, so from the Power and Dominion of of sin.  
And what he hath thus Merited for his Elect, he also effecteth in them, 
Effecteth in them by his spirit.  which he doth by the powerful operation of his Spirit, whereby he setteth them free from the service of sin. Being then made free from sin, ye became the servants of righteousness, Rom. 6.18. Now being made free from sin and become servants to God, ye have your fruit unto holiness, v. 22. Free, though not from the in-being, indwelling and working of sin, yet from the power and dominion foe it, so as though it did still abide in them, yet it did not rule over them. And thus are all believers made freemen, and that by the spirit of Christ. Where the spirit of the Lord is, there is liberty, 2 Cor. 3.17. Liberty, as from the yoke of the Ceremonial, and Rigour of the Moral Law, so much more from the Law of sin, 
Libertatem hic intellige a vitiis Grot. Annot. ad loc.  which no longer ruleth in the believer. The Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of sin (saith Paul of himself) Rom. 8.2. Thus doth Christ set his Elect people at liberty from those sins wherein they were before entangled. Such were some of you (saith the same Apostle to his Corinthians, viz. fornicators, Idolaters, etc.) but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 1 Cor. 6.11. As they were justified, by his Merit, so sanctified by his Spirit. Thus is Christ made unto all true believers, as Righteousness, so Sanctification, (as the same Apostle tells them, 1 Cor. 1.30.) Righteousness by his Satisfaction and perfect obedience for their Justification. Sanctification by the gift and work of the Spirit of Regeneration; whereby he subdueth Corruption in them, So Purifying them to be a peculiar people to himself, as it followeth in the Text. Of which (God willing) I shall speak more fully when I come to handle that latter Branch, to which this part of Redemption more properly belongeth.  
2. Thus you see how Christ may be said to Redeem his people from Iniquity. 
2. Christ Redeeming his people from All iniquity.  And this he hath done and doth from All Iniquity. There is the Extent of this Benefit, of which but a word. This Redemption reacheth to all Sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From all Iniquity. Iniquity, or Sin, is twofold Original, and Actual, Original, Adam's sin imputed, with Natural Corruption inherent. Actual, accursed fruits springing from that Root, sinful thoughts, words, Actions. Every of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Transgression of the Law, and so sin, Iniquity. Now from all these doth Christ Redeem his people. The blood of jesus Christ, cleanseth us from all sin, 1 Joh. 1.7. from Original sin, Actual sin. Taking away the guilt of it. He hath loved us, and washed us from our sins in his blood, Rev. 1.5. Yea and the filth and pollution of it. If the blood of Bulls and of Goats, etc. sanctified to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal spirit offered himself without spot unto God purge your consciences from dead works to serve the living God? Heb. 9.13.14. Such virtue there is in the blood of jesus Christ, being applied to the Soul by faith; Now it both satisfies, and sanctifies; freeth both from the guilt and power of sin. And that of All sin. He shall save his people from their sins Matth. 1.21. Not from one, or many, but all sins. To this end he gave himself for his people, that he might Redeem them from All iniquity.  
R. And so it must be, otherwise his redemption had been an imperfect Redemption. 
R. This Redemption a perfect Redemption.  One debt not discharged is sufficient to keep a prisoner in the goal. One foot in the snare is enough to detain the entangled bird. But Christ is a perfect Saviour, a perfect Redeemer; And therefore, those whose Redemption he undertaketh, he redeemeth them from all iniquity, from the Gild and Power of all sin.  
Thus have you the Doctrinal part opened, with a touch of Application by the way; which come we now to prosecute.  
Applic. Directing it (in the first place) by way of Confutation. Here taking up a stone to cast at a threefold Adversary, 
Applic. Confutation of a threefold Adversary.  Socinians, Papists, Arminians.  
1. Begin with the first and worst, Socinians 
Socinians opposing Christ's satisfaction.  who will not endure to hear of any such Redemption, properly so called, that Christ should thus Redeem his people by paying a price for them, making satisfaction unto the Justice of God for their sins. Against them we take up this word in the Text, (which we oft meet with elsewhere) where Christ is said to give himself for his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might Redeem them, which word (as you have heard) properly signifieth such a Redemption, viz. by paying a price. And that it must be so taken in this, and the like places, not Metaphorically (as they would have it) but properly, we may learn from the Apostle, who plainly expounds this phrase in that known Text, 1 Cor. 6.20. repeated Cap. 7. v. 23. where he showeth us how Believers are said to be Redeemed. Ye are bought with a Price (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. with the precious blood of Jesus Christ, 
Sensus est: Christus vos â peccatis redemt●s sibi mancipavit, sed magno ei statis, morte ipsius cruenta. Grot. Annot. in 1 Cor. 6.90,  as St. Peter explains it, 1 Pet. 1.19. A Text so clear, that Grotius, though but too willing to evade all Texts of that nature, is enforced to interpret it in such a sense, To which might be added the Context here, He gave himself for us, that he might redeem us. Where the Apostle plainly showeth how and in what way Christ Redeemed his people, viz. by giving himself for them, giving himself a Ransom, a Counterprice for them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we found it it these forecited Texts, Matth. 20.28. 1 Tim. 2.6. But as for this pernicious and damnable doctrine of theirs, I have so fully discussed it heretofore among you; in handling of that Text, 
Obj. The One and Only Mediator, printed Anno 1651.  1 Tim. 2.5. (whereof I have also given an account to the world, as that I hope I shall not need to insist upon it again. To leave them.  
2. 
2. Papists, who teach that.  In the next place come we to the Papists. Did Christ thus give himself for his people, to Redeem them from all iniquity, How is it then that they they tell us?  
1. That though the sin be forgiven, yet the punishment may remain? 
1. The sin being pardoned, the punishment may remain.  Though not Eternal, yet Temporal. The former being satisfied for by Christ, yet the other may be left for us to undergo and suffer, either in this Life or in Purgatory. Which if so, then must Christ be but a partial Redeemer, not having redeemed his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from All, and the All of Iniquity. Which how doth it derogate from the merit of his death?  
Obj. But why then was David punished in the death of his Child, 
Obj. David punished in the death of his child.  notwithstanding the Prophet had assured him that God had forgiven his sin? as we find it, 2 Sam. 12. v. 13, 14.  
A. This was not to him any ways a satisfactory, but Castigatory punishment. A Chastisement rather than a Punishment, 
Ans. A chastisement rather than a punishment.  as many of the trials and afflictions wherewith God exerciseth his people, are. Propter hoc imponit nobis poenam. 
Propter hoc imponit nobis poenam, non de peccatis sumens supplicium, sed ad futura nos corrigens. Chrysost. Hom. de Penit.  For this cause (saith chrysostom) doth God inflict punishments upon his people, not to take vengeance for their sins past, but to correct and instruct them for the future.  
Obj. 
Obj. Death being the punishment of sin still remaineth.  But how is it then that death, which is the proper punishment of original sin, still remaineth alike to all?  
A. 
Ans. The quality altered by Christ.  To this it is Answered (as to the former.) True it is, Death at the first came in by sin, and in itself it is a punishment of sin, but not so to those that are in Christ, to true believers. To them it is Medicinalis, non poenalis, not properly penal, but Medicinal. Death remains, but the sting is pulled out, which is sin. Even as it is with sin itself, that remains in the Regenerate as to the being of it, whilst the guilt and power are taken away. So it is with Death. That remains as to the power of it, Gods Saints being subject to it as well as others; but the poison, the bitterness is taken away. To them it is no longer a punishment of sin, from which, all which, Christ hath Redeemed them.  

2. That man is bound to make satisfaction for himself.  2. Again, If Christ hath Redeemed his people from all Iniquities, how is it that they tell us, that they are yet bound to make satisfaction for themselves? Redeeming and delivering themselves from Temporal; yea from Eternal punishment by their own do or sufferings, by their good works, prayer, fasting, alms-deeds, by inflicting corporal punishments upon themselves, or undergoing what Penances are enjoined them by the Priest. Which what is it still, but to derogate from this work of Redemption, as if Christ had done it but by halves. He satisfied for some sins, and left us to satisfy for others, and so in part to be our own Redeemers, to Redeem ourselves from our Iniquities.  
Obj. But how is it then that Daniel giveth this Counsel to King Nabuchadnezzar, Dan. 4.27. 
Dan. 4.27. explained. Peccata tua Eleemosynis redime. U. L.  Redeem thy sins by righteousness, and thine iniquities by showing mercy to the poor?  
A. So indeed the vulgar Latin, as also Montanus, and other their Expositors read that Text; but Tremellius (whom our own Translations therein follow) renders it more properly, Abrumpe, Break off thy sins. That is the proper signification of the word, Parach; 
Rupit, abrac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pit. etc.  which we find so used and rendered, Gen. 27.40. where Isaac speaking to his son Esau, tells him, When thou shalt have the dominion, thou shalt break the yoke from off thy neck; [Vparacta] & franges 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 franges.  jugum (saith Montanus;) Excutias & solvas (saith the vulgar Latin) thou shalt break off, shake off. And thus Daniel there adviseth that cruel Tyrant, that he should break off his former sins of Tyranny and Oppression, by betaking himself to the practice of Righteousness and Mercy. Which doing with an upright heart, he might thereby hope to divert those judgements of God which hung over his head. Divert them, though not by way of merit; no, It is not one good work, or yet many, being all but Duties, that can make satisfaction to the Justice of God for the least sin: But by a way of a gracious Remuneration, God being free in rewarding what ever services are done to his name.  

3. That one may satisfy for the sins of another One may bear the burden, and discharge the debt of another, etc. And it was a ridiculous heresy of Wickleffe to deny the same. Rhem. Annotat. 〈◊〉 1 Col. 24.  Yet again (in the third place) If Christ have redeemed his people from all Iniquity, how is it then that they affirm that one may satisfy for the sins of another? So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24. Censuring it for a ridiculous heresy in Wickleff that he denied it. But what is this again but to make others sharers with Christ in this great work of Redemption? As if he had not given himself to this end, to redeem his people from all iniquities? As for us, know we no other Redeemer but him. As for Man, not being able to Redeem himself, how shall he redeem another? A thing which we may hear the Psalmist in express terms disclaiming, Psal. 49.7. No man can redeem his Brother, nor give unto God a ransom for him. Not redeemed him from Temporal death, much less from Eternal. But I shall not any longer detain you in the refutation of these Errors, which having been so fully discovered by many hands already, I hope there is no fear of any infection from them.  
A word (in the third place) for those whom at present you are in more danger of, Arminians. 
2. Arminians, who teach a universal Redemption.  Whose Doctrine is (as you have heard) that Christ died, and died alike for all, earnestly contending for an Universal Redemption. Universal Redemption! This in a good sense we readily grant, viz. in that which the Text holdeth forth, that Christ gave himself to Redeem his people from all iniquity. But not so in their sense, that he died alike for all, impetrating and obtaining the like benefits for all. Which if so, then must all be Redeemed from all iniquity, 
All not redeemed from all iniquity.  not only from Original sin, which they look upon as wholly discharged by the death of Christ; so as none are condemned for it, but from all Actual sins, Commissions, Omissions. And if so, how is it then that they are not all made partakers of this benefit, to have their sins actually pardoned, and persons reconciled unto God.  
A. To this I know they will readily Answer. The Cause of this is only the want of faith, 
Ans. Want of faith the cause of this.  because men do not believe on Christ who died for them. This is it that renders his death ineffectual unto them.  
Repl. But to this we rejoin; Is this Infidelity of theirs an Iniquity 
Repl. Infidelity an Iniquity.  or no? Surely this they will not deny. And if so, how is it that they are not redeemed by Christ from it? both from the Gild and Power of it. Both these did Christ merit (as you have heard) for all those for whom he gave himself: Giving himself to this end, that he might redeem them from all iniquity, not only from sin against the Law, but sins against the Gospel; 
Christ's people redeemed from sins against the Gospel, as well as against the Law. Christ meriting faith for his people.  In particular from this of Unbelief, from which Christ hath merited and obtained that those for whom he gave himself should be freed, having (among other things) merited faith for them; and that not only a power to believe, that so they may believe if they will, (as they would have it) but also the Habit and Act of faith, that they shall believe. To you it is given on the behalf of Christ, not only to believe an him, but also to suffer for his name (saith Paul to his Philippians, Cap. 1.29. To believe in Christ it is a Gift, a Gift of God given to his Elect, in the behalf, or for the sake of Christ (as that may be expounded; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ, for his Cause, or for his Sake.) Thus are all spiritual blessings given to Gods Elect in Christ (as the Apostle hath it) Eph. 1.3. 
Vobis donatum est pro Christo; V L. i. e. Per Christum, Cajetan: Propter Christum; h. e. per & propter merita Christi, Anselm.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Per Christum (as Grotius expounds it) by and through Christ. And that as the Meritorious Cause of them. Now among these blessings Faith is one, and that a prime one, it being the Mother-blessing, which bringeth forth all the rest, According as his divine power hath given us all things that pertain to life and godliness, through the knowledge of him that hath called us to glory and virtue, 2 Pet. 1.3. that is, through faith in Christ made known to us. So then, he who hath merited the rest, must also have merited this; without which the rest are not conferred. And if so, why then are not all made partakers of this grace?  
A. 
Ans. Unbelievers reject this grace.  To this they will and must answer, be cause some refuse it, will not believe.  
Repl. But to this we again rejoin. Is this refusal of theirs an Iniquity? 
Repl. This refusal an iniquity.  If so, Christ gave himself to redeem them from this also. And so we may pursue and follow them whithersoever they go. An Argument which I desire it may be taken special notice of, as being alone sufficient to stop the mouth of whatever adversary. But I shall hold you no longer in Controversals. More usefully.  
Hath Jesus Christ thus given himself to Redeem poor lost sinners, 
Use. An acceptable Doctrine to lost sinners.  let this Doctrine then be harkened to by all those who see and feel themselves to be in this number. So would the like tidings be by poor Prisoners and Captives. Should the news be brought unto them, that one had undertaken their Redemption, and he such a one as was able to effect it, how welcome, how acceptable would this be unto them? Even so let this Doctrine be unto you, which brings you the like tidings of a Redeemer, one that hath undertaken this work for you, and hath given himself for that end. This hath the Lord Jesus done. He hath given himself for a Ransom, a Counterprice for such as you are, having paid a price in itself sufficient for your Redemption, made a full and plenary satisfaction unto the justice of God for all your sins. Now let the hearing hereof be welcome and acceptable unto you. Such was the fiftieth year to the Jews, being a year of general releasement, wherein all bondages and mortgages were to be freed, it was to them a year of Jubilee. A jubilee shall that fiftieth year be unto you (saith Moses) Leu. 50.11. A time of great solemnity and festivity, proclaimed by the sound of the Trumpet. And from thence called jubilee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buccina ex cornu erietino.  from jobel, which signifieth a Ram, because that feast was proclaimed with Trumpets of Rams-horns, which it was through all the Land, as you may there read it, v. 9 Such a year was that to them, the most welcome time, the most acceptable year, which they celebrated (as I said) with greatest solemnity, abstaining from their ordinary labours, neither sowing nor reaping that year. And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners, in giving his Son for their Redemption, which is proclaimed by the sounding of the silver Trumpet, the Preaching of the Gospel; let this be to them a welcome, an acceptable year. So the Prophet Isay calleth it in that Text formerly made use of, Isa, 61.1, 2. The Lord hath sent me to proclaim liberty to the Captives, etc. To proclaim the Acceptable year of the Lord. A Text which our blessed Saviour falling with in the Synagogue, Luke 4.17. tells the jews, This day is this Scripture fulfilled in your ears, v. 21. So it was in his preaching of the Gospel, wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end, to Redeem them. And this it is which is there (with an eye to that year of jubilee, which was a Type hereof) called the Acceptable year. So it was in respect of God, being the time wherein he was pleased to exhibit and tender his grace and favour, to show his good will towards the sons of men, Shenath Catzon, Annus voluntatis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus voluntatis. Montanus. Annus Bénevolentiae. Tremell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id quod gratum acceptumque est. Grot. Annot. in Luk. 4.21.  or Benevolentiae (as the Hebrew word signifieth, The year of good will. And so it was to his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as St. Luke hath it) Annus acceptus, a welcome and acceptable year; the joyfullest time that ever the world heard of. So the Angel represented it to the shepherds, when he brought them tidings of the Birth of Christ. Behold (saith he) I bring you tidings of great joy that shall be unto all people. For unto you is born this day in the City of David a Saviour, which is Christ the Lord, Luke 2.10. And so let the tidings of his death be unto you. Taking notice how therein he gave himself for the Redemption of poor lost sinners, let this be to you tidings of great joy, welcome tidings. So (I say) let it be to all of you who are made truly sensible of your spiritual Captivity, see and feel yourselves sold under sin, lying under the tyranny of Satan, under the rigorous obligation of the Law, bound over unto eternal death, Lo, here is tidings of a Redeemer, one that hath undertaken your Redemption, having given himself for that end. And who is that? Why one that is able to effect what he hath undertaken. I have laid help upon one that is mighty (saith the Lord, Psal. 89.19. speaking Typically of David, mystically of Christ, who is a mighty Saviour, a mighty Redeemer, wanting neither Price, nor Power. His Blood being precious blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Peter calls it 1 Pet. 1.19. infinitely more worth than all the silver and gold in the world, a price sufficient for the Redemption of ten thousand worlds. And such as the Price was which he paid, such is his power, no less than Omnipotency. Their Redeemer is strong, Jer. 50.34. And he must needs be so, being what the Prophet there saith of him, The Lord of hosts is his name. Even the great God of our Saviour jesus Christ (as our Apostle here describeth him;) God as well as man. Such a Saviour, such a Redeemer have you.  

Lost sinners excited not to despair, but to come unto Jesus Christ the Redeemer.  And therefore what ever your condition be yet do not despond, do not despair. Remember who it is that is your Redeemer. This it was that bore up the hearts and spirits of the Isralites, when they were in their greatest straits reduced to the greatest extremities, They remembered (saith the Psalmist) that God was their Rock, and the high God their Redeemer. Psal. 78.35. And the like do you, whatever your condition be, never so sinful, never so miserable, yet remember who it is that is your Redeemer, even the great God, and your Saviour jesus Christ. He hath given himself for the redeeming of such as you are. And therefore let not the Gild of sin, nor yet the Power of it be any discouragement unto you. Only come ye unto this your Redeemer, that so you may be made actual partakers of this benefit which he hath purchased, and obtained for all those, who being truly sensible of the need they have of it, shall come unto him for it.  
Q. But how shall we come unto him? 
Quest. How come unto him.   
A. Take the Answer in one word, come to him as to a Redeemer. 
Ans. As to a Redeemer.  Which I shall explain in two. Come to him as to a Saviour, and as to a Lord.  
1. Come to him as to a Redeemer, a Saviour, 
1. As a Saviour, taking hold of the promise.  applying the merit of his death unto yourselves by faith, laying hold upon the Promise of Redemption. Even as the story tells us of jeremiah, Jer. 38.11, 12, 13. how being a Prisoner in the dungeon he made use of those Cords which were let down by Ebedmelech the Ethiopian to draw him up with; taking hold of them he put them under his arms, applying them in such a way as Ebedmelech directed him, by which means he was drawn up, and freed from that noisome Cel. The like do you. Being Captives lying under the guilt and power of sin, as Prisoners in that Dungeon▪ lo your Abedmelech, the Lord jesus having obtained from God his father (as Ebedmelech there did for jeremy, from the King, his Master, v. 9 of that Chapter) a grant for your Redemption, now he letteth down cords to you for the drawing you forth, even the sweet Promises of the Gospel holding forth this benefit to you. Now than what remains but that you put those Cords under your Arms, taking hold of these Promises apply them to your hearts by faith, so resting upon the merits of the Lord Jesus, as your only Saviour and Redeemer. By such a means it was that Ebedmelech himself was delivered from the Babylonish Captivity, when the rest of his Companions the Jews were carried away.  
Thy life shall be for a prey unto thee, because thou hast put thy trust in me, saith the Lord to him, in the Chapter following, jer. 39 And the like way do you put your souls upon, that you may be freed and delivered from that spiritual Captivity, under which all the Sons of men by naturely, put you your trust and confidence in this your Lord, the Lord jesus, resting and relying upon the price which he hath paid, the satisfaction which he hath made, the all sufficiency of his merit, for the pardon of your sins and eternal salvation. This do that you may be freed from the Gild of sin.  
2. And coming to him as a Saviour believing on him, come to him also as a Lord, yielding up yourselves to him, 
2. As a Lord, yealdidg up themselves to his service.  as his servants Such you are upon the account of this your Redemption. Being Redeemed by Christ, now you are no longer your own so much you may learn from the Apostle, 1 Cor. 19.20. Ye are not your own, ye are bought with a price. No, nor yet any others, so as that you should be their slaves, or yet their servants, as to your Consciences. Ye are bought with a price be ye not the servants of men (saith the same Apostle in the next Chapter) 1 Cor. 7.23. But you are his, who hath redeemed you. Thus saith the Lord that created thee O jacob, etc. I have Redeemed thee, and called thee by thy name thou art mine, Isa. 43.1. So is it with you, who look upon your Lord Christ as your Redeemer, now know that you being called by his name, Christians, are his. His, and that upon a double account As of Creation, which all men and other Creatures are▪ so of Redemption, which being intended for you, giveth him a peculiar right to you, and interest in you. And being so, give up yourselves to him; upon this account coming, returning unto him. So the Lord presseth it upon the jews, Isa. 44.22. Return unto me for I have redeemed thee. Not only form thee (as the verse foregoing hath it) that is Created thee, but also Redeemed thee; and so have the best right in thee. And therefore Return unto me. The like, upon the like account, do you unto this your Redeemer. He having not only form, created, but also Redeemed you, and so having a double right unto you, now come ye unto him, give up yourselves unto him as his servants: begging it from him that he would declare and put forth his power in and upon you, in freeing you from the servitude of sin, delivering you from the power of it, that it may no longer rule and reign in you; induing and upholding you with that his free Spirit, which David prayeth for Psal. 51.12. Spiritu spontaneo, that spirit of Grace, which making you free, setting you at liberty, from the thraldom of all sinful and inordinate lusts, may incline your hearts to serve him freely and willingly; so as being by him Redeemed and delivered out of the hands of all your Enemies you may serve him without fear in righteousness and holiness all the days of your lives, (as you have it Luk. 1.74, 75.) Thus come ye unto Christ as your Lord, that by him (as I said) you may be made freemen, set at liberty from the service of sin, from the power of it, which being through his Spirit, now assure yourselves of your interest in his merit, that you are Redeemed from the Gild of it. This from the first Branch. To pass on.  

Use. 3. The Redeemed of the Lord excited to.  Is it so that Christ hath given himself to Redeem us, and can we evidence this to ourselves that we are in the number of those for whom he thus gave himself, and to whom he intended this Benefit of his death, now  
1, Rejoice we in this our Privilege. 
1. Rejoice in this their privilege  This is that which the Prophet saith of the jews Isa. 51.11. when they should be delivered from their Babylonian Captivity. The Redeemed of the Lord shall come with singing unto Zion, and everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and mourning shall flee away. And thus be we affected with the apprehension of this unspeakable benefit obtained for us by Jesus Christ, our spiritual Redemption, let it affect our hearts with joy and gladness. Rejoicing in this more than in all our other Temporal enjoyments; herewith drowning all our carnal fears and sorrows Fear not for I have redeemed thee Isa. 43.1.  
2. And rejoicing in it, give unto our Redeemer the Glory of this his work. 
2. Give unto their Redeemer the Glory hereof.   
1. Admiring the love 
1. Admiring the love of Jesus Christ.  which the Lord Jesus hath herein expressed to us;) that he should thus engage for us, giving himself to Redeem us purchasing our Redemption at so dear a rate. Not with corruptible things, as Silver and Gold but with his own precious blood, (as Saint Peter there hath it, 1 Pet. 1.19.) O what love was this! So a poor Prisoner would look upon it, Should another come and freely engage for him, for the payment of his debt, though it were but some small sum of ten or twenty pound, which himself was no ways able to have paid, he would never forget this love What cause then have we to admire and adore this love; which the Lord jesus hath herein showed unto us, in this giving himself to redeem us?  
2. Admiring it, 
2. Giving thanks to him.  return unto him the promise which is due unto him for it. This David calleth upon himself to do for his Temporal Redemption; Psal. 103.1, 2, 4. Bless the Lord O my Soul, and all that is within me bless his holy name; Bless the Lord O my Soul, and forget not all his benefits; Who Redeemeth thy life from destruction. And was he so thankful for a Temporal, O how thankful should we be for this Spiritual, this eternal Redemption, which we have obtained by jesus Christ? For this let our Souls for ever bless him, giving thanks unto him. O give thanks unto the Lord for he is good, etc. Let the Redeemed of the Lord say so (saith the same Psalmist) Ps. 107.1 2. acknowledging his goodness in their temporal deliverances. And this do we much more, who are the Redeemed of the Lord jesus give we thanks unto him for this so unspeakable a benefit.  
3. And giving thanks to him let it be our in devour to express this our Thankfulness. 
3. Express their thankfulness to him.  Which do we.  
1. 
1. By loving of him.  By answering this love with love, loving him who hath expressed such love to us. This it was, and only this, that induced him to undertake this work for us, his Love. This it was that moved God to work that Redemption for his people Israel out of Egypt; In his love and in his Pity he redeemed them, Is. 63.9. And what else was it that moved the Lord jesus to undertake this work of eternal Redemption for us? He loved us, and gave himself an offering for us, Eph. 5.2. He loved the Church and gave himself for it, v. 25. who hath loved us, and washed us from our sins in his blood Rev. 1.5. O then let us labour to answer this love with love, loving this our Redeemer, who thus merely out of his love hath given himself to Redeem us,  
2. And loving him Live to him. 
2. Living to him.  Let this love of Christ constrain us, etc. That seeing he died for us, to Redeem us, we who live do not henceforth live unto ourselves, but unto him who thus died for us (as the Apostle applies it) 2 Cor. 5.14, 15. Living unto him, according to his Prescriptions, and to his Glory (as you heard that phrase opened before.)  
3. And living to him, let us also Dye to him 
3. Dying to him.  Whether we live we live unto the Lord, or Whether we die we die unto the Lord, Rom. 14.8. In both dedicating ourselves unto him. As in life so in death. As living to him, so dying in him. Blessed are the dead which die in the Lord, even so saith the Spirit, Rev. 14, 13. that is in the faith of Christ. Thus died the Patriarch All these died in the faith, Heb. 11.13, in the faith of the promised Messiah. And so see that we Dy. Not only in the Profession of the doctrine of faith, the Gospel, but in the practice and exercise of it; Resting and learning upon this our Redeemer. Even as jacob is said to have done upon the top of his staff, Heb. 11.21. Bequeathing and commending our spirits unto him, as the Martyr Stephen did, who breathed out his Soul with these words, Lord jesus receive my Spirit, Acts 7.29. Thus living, thus dying, now doubt not but that in due time we shall be made partakers of that full and perfect Redemption, which Christ is said to be made unto all Believers, 1 Cor. 1.30. Even that Redemption of our Bodies, of which the same Apostle speaketh, Rom. 8.23. Our Souls being here Redeemed from the Gild and power of sin, both Souls and Bodies shall be hereafter freed from all the Consequents of it.  
4. Hath Christ given himself to redeem us from Iniquity. 
Use 4. The Redeemed of the Lord not to enslave themselves by returning unto sin.  O then far be it from any of us which are so Redeemed to return to this Bondage again, by enslaving ourselves to any base lust. Which who so shall do, they thereby show themselves unworthy of such a Benefit. So we would think of a Captive, who being redeemed out of the hands of his Enemies by a great ransom, should (being in his right wits) put himself under their power again, returning to his former slavery, who but would judge him worthy there to remain, unworthy of such a second favour? And truly such a Judgement hath the spirit of God passed upon wilful Apostates, whose doom we may read in those two known terrible Texts. The one, Heb. 6.4, ●, 6. It is impossible for those who were once enlightened (with the knowledge of the truth) and have tasted of the heavenly gift of Christ, that gift of God, and of this great benefit of Redemption by him, having a general knowledge thereof, and made some particular application of it to themselves, not without some delight) If they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame. If they return to to their former estate, there is little or no hope of such, in as much as by this their wilful Apostasy they offer so high an affront to him whom once they owned and acknowledged cour their Saviour and Redeemer, treading him under foot; As that other Text hath it. Heb. 10.26. etc. If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrîfice for sin, but a certain fearful looking for of Judgement and fierce indignation. He that despised Moses Law died without mercy; Of how much soarer punishment shall he be thought worthy who hathtrodden under foot the Son of God, and counted the blood of the Covenant an unholy thing? Now this in a degree do all presumptuous Backsliders, who having been sacramentally washen in the blood of Christ, and professed faith in him, to look for Redemption through him, do afterwards return with the Dog to the vomit, and with the Sow that is washen to the Wallowing in the mire (as Saint Peter describes such kind of persons, 2 Pet. 2. last;) what do they herein but trample upon their Redeemer? O take heed it be not so with any of us? Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing (or to departed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Grotius observes) from the living God, Heb. 3.12. Such Apostasy beware of, lest thereby we put ourselves into a desperate & hopeless condition. As for such how can they expect any benefit from the death of Christ, whilst they thus directly cross the end for which he died? which was to redeem those for whom he gave himself from iniquity, free them as from the guilt so from the power of sin. Which let all those who expect to have any share in this benefit have a special regard unto. Being Redeemed by Christ, bought with his blood (as you believe) do not now sell yourselves (as Ahab did) to work wickedness, so as to give ovet yourselves to any sinful way or course whatsoever. In so doing what do you but sell yourselves for nought; As the Lord tells his people the jews Isa. 52.3. By their sins they had sold themselves into the hands of the Babylonians, for which they had not so much as thanks from those their hard Masters. And truly so do all revolting and backslding Christians, by returning to their former sinful ways they sell themselves for nought, yea that which is worse than nouhht, for naught, for that which without speedy repentance will bring them to nought, prove their utter ruin. Which far be it (I say) from every of us. Is it so that we profess ourselves to be in the number of these Redeemed ones, now let this Grace of God bringing salvation, which hath herein appeared unto us, teach us, and that effectually, this great Gospel-Lesson here held forth, that denying ungodliness and worldly lusts, we live soberly, Righteously & godly in this present world. This is our Apostles drift and scope in the Text, where he maketh use of this as an Argument to press and enforce that Lesson upon Christians, that they should so live, in as much as Christ gave himself for them for this end, viz. to Redeem them from Iniquity. And such use let all of us make of it. Not turning this Grace of God into wontonness, taking liberty to sin, because Christ hath redeemed us from it, but therefore deny all ungodliness and worldly lusts, living soberly, righteously, and Godly. Such it becomed the Lords Redeemed one's to be. They shall call them the holy people, the Redeemed of the Lord (saith the Prophet speaking of the jews, when returned from their Babylonian Captivity) Isa, 62. last. And such let all the Lords people be, such as lay claim to this Benefit. Being the Redeemed of the Lord, let them be a holy people such a, are redeemed from their vain conversation (as Saint Peter describes true believers, 1 Pet. 1.19.) so walking as becometh those who have interest in so great a mercy. 
Use 5. Comfort to all true believers, who are the Lords Redeemed ones.   
To close up all, in the 5th. and last place, Hath the Lord Jesus given himself for his people to redeem them from All iniquity? Why then let me hear, for the Comfort and Consolation of all true believers, take up the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is he that condemneth? It is Christ that died. Rom. 8.34. what though Satan the great Accuser, do now bring against you many indictments, charging upon you many and great sins, yet let none of them dismay or discourage you. Remember what you heard from Saint John, that the blood of Jesus Christ cleanseth us from all sin. Which in effect speaketh the same thing with this in the Text. Christ gave himself, to redeem us from all iniquity. Who then is it that shall lay any thing to the charge of Gods chosen? Having such a Surety, who hath undertaken for them, and discharged their debt, to the uttermost farthing. True indeed, had he made satisfaction in part, and left them to do the rest, (as Papists would have it,) well might they the best of them, be thought full about their condition. The least sum undischarged by the surety, and left upon the account of the Debtor, who hath nothing to pay it with, is enough to keep him endurance. And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law, which runs in that latitude, Cursed is every one that continueth not in every thing, Gal. 3.10. But here is the Comfort of true believers. The Redemption which Christ hath purchased for them is a full and plenary Redemption, even from All iniquity, and the All of iniquity. And therefore whilst blinded Papists busy themselves about their Labour in vain, studying how to make satisfaction for their sins, let the Lords people only study how to testify their thankfulness unto him who hath taken this work out of their hands, and done it for them. To this Great God and our Saviour jesus Christ, who hath thus given himself for us, to Redeem us from all Iniquity, To him with the Father, and Eternal Spirit, be praise, honour and glory now and for ever, Amen. Thus have I done with the former of those Ends wherefore Christ gave himself, the first and immediate end, Redemption. Come we now to the latter, which is a consequent following upon it, viz. Purification.   

And purify unto himself a Peculiar people, etc.  

Parts 3.  IN the handling of which words I shall propound these 3. things to be considered. The Agent, Act, End. The Purifier, the Purification and the Design therein. Who it is that doth this, How he doth it, and Wherefore he doth it. Deal with them severally.  
1. The Agent, the Purifier, 
Part 1. The purifier Christ himself.  who it is that undertaketh this work, which is even he that undertook the former. Redeemer and Purifier are both one, even the great God & our Saviour jesus Christ. He it is that Purifieth those whom he hath Redeemed. Of which more anon.  

Part 2. The Act, Purification.  2. But how doth he do this? That is the second thing, the Act. To which Answer may be returned. This he may be said to do two ways. Sacramentally, Really. 
Christ said to purify his people two ways.   
1. Sacramentally. 
1. Sacramentally  Such were the Jewish Purifications under the Law, which were made by divers kinds of Offerings and Washings, Oblations and Ablutions, and other Ceremonial observances. Of which the Apostle speaking, Heb. 9.13. tells us that they sanctified to the hurifying of the flesh, making those who made use of them externally and Ecclesiastically pure and holy. And thus are Christians now purified under the Gospel, in and by the Sacrament of Baptism, which is (as our Apostle is conceived to call it, Tit. 3.5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Laver of Regeneration, wherein Christians being washed, are Purified, Sanctified (as the same Apostle hath it, Eph. 5.26.) made Sacramentally, and externally pure and holy, such in foro Ecclesiae, as to the Church, into which they are thereby incorporated. But to let this pass.  
2. The Purifying which here we meet with is an Inward and Real Purification, 
2: Really.  the thing represented and signified by those signs. The Inward and Spiritual washing and purifying of the soul. Which consisteth in two things, 
Which consisteth in two things.  the taking away the Gild and Power of sin; the one in justification, the other in Sanctification. Both which are the works of Jesus Christ.  
1. The Purifying of his people in their justification, by taking away the Gild of sin. 
1. Taking away the Gild of sin in justification.  Which is sometimes called a Purifying, or Purging. So we find it, Heb. 1.3. When he had by himself purged our sins (speaking of Christ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having made a Purgation, a Purification (the word being the same with that in the Text) that is, taken away the guilt of them, by making satisfaction to the justice of God for them, which Christ did by the sacrifice of himself. And so understand we that of St. john, 1 John 1.7. The blood of jesus Christ cleanseth us from all sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And so again that of his, Rev. 1.5. To him that loved us, and washed us from our sins in his blood; viz. from the guilt of them. This hath Christ merited by his death, by shedding his Blood; which being applied to the soul through faith, now it becometh effectual for this end, for washing and cleansing of the soul. This is that fountain of Purgation spoken of Zach. 13.1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin and for uncleanness; viz. jesus Christ, whose blood shed is as a living, ever-running fountain, for the washing of believers from sinful impurities. This is the Washing, the Purging which David maketh such earnest suit for, Psal. 51.7. Purge me with Hyssop, and I shall be clean; Wash me, and I shall be whiter than snow. In such a way were Legal Purifications some, of them effected by a Bunch of Hyssop dipped in 
a Leu. 4.4.  Blood, or 
b Num. 19.18.  Water, wherewith the things or persons to be purified were sprinkled. And thus are spiritual Purifications, the Purifying of the soul from sin, effected, by sprinkling of the blood of Christ upon it, applying the merit of his death unto it, which was the thing that David sought for. But this I shall not now insist upon, having dealt with it already in the former Branch, which properly holdeth forth to us the Doctrine of justification.  
2. There is a second way of Purifying, viz. by taking away the Filth and Contagion of sin; which is done in and by Sanctification. 
2. Taking away the filth of sin in Sanctification.  And this we find frequently set forth by this word in the Text, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Purging, Purfying.  
But not more frequently than fitly. Sin being a spiritual Defilement, 
Obs. 1. Sin a spiritual defilement.  Pollution, Filthiness, Uncleanness. So we have it often set forth under these terms. As by the Prophet Ezekiel, Cap. 36. v. 25. From all your Filthiness, and from all your Idols will I cleanse you. And again, v. 29. I will save you from all your uncleanesses. So by St. Peter, 2 Pet. 2.20. where speaking of such sinful ways and courses as the men of this world are given over to, he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pollutions or defilements of the world. And so St. Paul, 2 Cor. 7.1. where he exhorts Christians to cleanse themselves from all filthiness of flesh and Spirit, making use of another word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ingrimamentum, Defilement. And St. james the like, jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness. Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sordes, Filth, Soil; fitly expressing the nature of sin, which defileth the soul, and maketh it loathsome in the eyes of God, as filth doth the Body, or Garments in the eyes of Man. This doth all Sin. Original sin, which defileth the Nature of man. Actual sins, which defile the Person. Every one being a new blot or spot up on the soul. Like as some sins are in the eyes of men, so are all in the sight of God. If any blot hath cleaved to my hands, saith job, cap. 31.7, any act of injustice, which being a sin, is a blot in the sight of God. Such is all Iniquity, all sin, Uncleanness.  

Obs. 2. All men by nature unclean.  And with this Uncleanness are all the sons of men defiled and polluted. Even Gods Elect as well as others, before the grace of God meet with them, they are no better than others, they are . So much is plainly intimated and insinuated in this word [that he might Purify.] Purifying presupposeth Pollution. Things which are pure already cannot be said to be Purified. Purification imports a mixture of soil and filth. And such is the condition even of God's Elect before Christ cometh to purify them, they are impure creatures. Such they are by nature. So we have the Church's condition set forth, Ezek. 16.6. When I passed by thee, and saw thee polluted in thy blood, I said unto thee when thou wast in thy blood, live; Yea I said unto thee when thou wast in thy blood, live. Such is the condition of Gods own people, before the regenerating grace of God come to sanctify them, they are like a newborn Infant weltering in the blood of its Nativity; impure, polluted creatures; defiled with Original corruption, which overspreading the whole man, maketh the person unclean, and leaveth a taint upon the best of duties that can be performed by him. Such is the Church's acknowledgement in that other obvious Text, Isa. 64.6. We are all as an unclean thing, All our righteousnesses are as filthy rags. Their Persons & their actions were all contaminated with sin. And so is it with all unregenerated persons, there is nothing but uncleanenss in them.  
Applic. 
Appli. Unregenerate persons to loathe themselves.  Which let it be brought home to you, all of you, who are as yet in this estate▪ being in a state of unregeneracy, having no more than what nature hath contributed to you, know that you are vile, loathsome creatures. And being such, how do you think that you shall stand before that holy God, who is of purer eyes than to behold evil, and cannot look upon iniquity; viz. without detestation and abhorrences (as the Prophet Habakkuk saith of him) Hab. 1.13. O that you might come to be such in your own eyes as you are in his! That seeing your own filthiness, you might come to abhor yourselves. So did job, though a holy man, yet being convinced of his impatience, and other his errors, after that God had so clearly revealed himself unto him: Now (saith he) I abhor myself, Job 42.6. What cause then have you to do the like, having nothing but Corruption in you? You whose sins and iniquities testify against you (as the Prophets jeremy & Isai speak of the jews, Isa. 59.12. jer. 14.7.) Oh what cause have you to abhor, to loathe yourselves? Which till you do, never look to be made partakers of this Benefit which we are now speaking of. Christ never Purifieth any, never freeth them from the guilt and power of sin, but he bringeth them to such a loathing of themselves for it. So much we may learn from that of the Prophet Ezekiel, cap. 36. where the Lord making promise to his people, that he would save them from all their uncleanness, v. 29. free them from the guilt and slavery of their sins, he subjoins in the verse next but one, v. 31. Then shall you remember your own evil ways, and your do that were not good, and shall loathe yourselves in your own sight for your iniquities, and for your abominations. Never doth God exercise his grace and mercy upon a poor sinner in justifying and Sanctifying of him, but he brings him to such an abhorrence, such a loathing of himself for his sins, maketh him vile in his own eyes. Behold I am vile (saith job) job 40.4. What did you never yet see yourselves to be such; surely such you are, and the more vile because you see it not. Now the Lord, who openeth the eyes of the blind, open your eyes that you may see it! Which when once you come to do, then look up to your Purifier, 
Then look up to their Purifier.  even the Lord jesus, who gave himself to Redeem such as you are, that he might purify them, free them, as from the Gild, so from the Contagion of sin, from the one by justifying, from the other by Sanctifying of them. [Who gave himself for us that he might Redeem us from all iniquity, and Purify.]  
Lo, This is the work of jesus Christ, thus to purify his people by way of Sanctification. 
Obs. 3. Christ purifieth his Redeemed one's by way of Sanctification.  Hence it is that we find him called by the name of a Refiner and Purifier, Mat. 3.3. He shall sit as a Refiner and Purifier of silver, and he shall purify the sons of Levi. A Refiner is one that purifieth metals, silver or gold from the dross that is in them. And thus doth the Lord Christ purify his people from the Corruption of sin.  
Quest. And how doth he this? 
Quest. How doth he this?   
Answ. Why this he doth properly and principally by his Word and Spirit. 
Answ. By his Word and Spirit.  Even as Refiner worketh by his fire, so doth Christ by his Word and Spirit, both which we find compared to fire. Is not my word like as a fire, saith the Lord. Jer. 23.29, He shall Baptise you with the Holy Ghost and with fire, Mat. 3.11. That is, with the Holy Ghost, which is like unto fire. Both so called, as upon other, so upon this account, in as much as they have a refining, purifying, separating property in them. Even as the Refiners fire separates the dross from the pure metal; even so doth the Word, of which the Apostle to the Hebrews saith, that it is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow. This doth the Word being accompanied by the Spirit. Even as the Refiners fire being blown up now it melts the Metals, and separates betwixt the dross and it; even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin, and so purge out Corruption out of them by the work of his Spirit accompanying the Word.  

Afflictions made use of in this work.  Other means there are, which also he maketh use of oft times in this work among other of Afflictions and Trials, which are as his Fining pot, into which he brings his people for this end. This course he took with his people the Jews, as the Prophet Jeremy sets it forth jer. 9.7. Therefore thus saith the Lord of Hosts; Behold I will melt them and try them, viz. as the finer doth his Oar, in the furnace and fire of Affliction. And so the Prophet Zacharie expresseth it, Cap. 13. v. last, I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried, Two parts of the people being destroyed and consumed, the third part, the remainder, which the Lord intended to make his peculiar people, he brings them through the fire of affliction for the refining and purifying of them. So the Prophet Isai explains the Metaphor, Isai 48.10; where the Lord speaking to the same people tells them. Behold I have refined thee, but not with (or as) Silver, I have chosen thee in the furnace of affliction. This is the Lords firing-pot, into which he oft times brings those whom he intends to make choice of so for his peculiar people. He brings them into the furnace of affliction. Where though he do not refine them with Silver, or as silver; which the finer useth to keep in the fire till all the dross be wasted and wrought out of it, not refining them exactly and perfectly, yet he beginneth and maketh some progress in this work, making their Afflictions subservient thereunto, as Preparatives to, and furtherances in this their purging and purifying. By this therefore shall the iniquity of jacob be purged, and this is all the fruit, to take away his sin, Isa. 27.9. This is the end which God aimeth at in afflicting his people whom he loveth and intendeth good to, that he may thereby purge sin out of them.  
But this is but an Occasion, as also the word is but an instrument, which God is pleased to make use of in effecting of this work. In the mean time the proper and principal efficient is the Spirit of Christ, 
The Principal efficient herein, the Spirit.  concurring and working together with and by these means. Which is therefore called the Spirit of holiness, Rom. 1.4. And Sanctification is ascribed unto it as its proper and peculiar work, being called the Sanctification of the Spirit, 2 Thess. 2.13. 1 Pet. 1, 2.  
And by this Spirit it is that Christ purifieth his people. 
Christ having by his death impetrated the holy Spirit for his people, conveyeth it unto them.  Having first impetrated and obtained it for them by his death, he than communicateth it unto them. Thereby first working Faith in them to apply the merit of his death unto themselves, whereby they come to draw this purifying virtue from him, their hearts being purified by faith (as Peter saith of the believing Gentiles, Acts 15.9.) faith in Christ; whose Blood is by this means made effectual unto them for the purging of their consciences from dead works, to serve the living God (as the Apostle hath it, Heb. 9.14.) And then pouring out other Graces upon them, the fruits and effects of the same Spirit; which is the Clean water spoken of Ezek. 36.25. wherewith the Lord promiseth to besprinkle his people. Then will I sprinkle clean water upon you, and you shall be clean, from all your filthiness, and from all your Idols will I cleanse you. Meaning that he would communicate his Grace and Spirit unto them, whereby he would purge and purify them, as from the Gild, so from the Filth of their sins.  
And this doth the Lord Jesus do unto all those whom he hath given himself for. Redeeming them, he also purifieth, 
Obs. 4. The Redeemed of the Lord all purified by him.  sanctifieth them. Mark it, this is the Bird which I have been so long beating the bush for. Those whom Christ Redeemeth he also purifieth. Redemption and Purification, justification and Sanctification are inseparable companions. So we find them here joined together, the one as a Consequent of the other. [Who gave himself for us, that he might Redeem and Purify—] And so we find them elsewhere; as 1 Cor. 1.30, Of him are ye in Christ jesus, who is made unto us of God Wisdom and Righteousness and Sanctification. And so again Cap. 6. of that Epistle, v. 11. Such were some of you viz. unrighteous persons, polluted with divers kinds of lusts) but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the spirit of our God. Both these ways were these believing Corinthians washed and purified, by the Blood of Christ unto Justification, and by his Spirit unto Sanctification. Thus doth the Lord Jesus come unto those whom he intendeth to make his people, he cometh to them by Water and Blood. So St. john describeth the manner of his coming, 1 john 5.6. This is he that cometh by water and blood, even jesus Christ, not by water only, but by water and blood. Both these in a literal sense we find issuing out of his side in his Passion upon the Cross (as the story hath it, john 19.34.) And both these we find Typically in the Sacraments of the New Testament instituted by him, where in one Element is water, in another wine, a Type of the Blood of Christ; the Mystery of both which is to show how Christ cometh unto his people by water and blood, by way of Sanctification as well as justification; as well washing away the filth of their sins by his Spirit, as the Gild of them by his Blood. This he doth for all his Elect people, whom he chooseth and calleth out of the world to be a peculiar people to himself. So much we may take notice of from that of St. Peter, 1 Pet. 1.2. where he describeth those believers to whom he writeth after that manner, Elect according to the foreknowledge of God the Father, through Sanctification of the spirit unto obedience, and sprinkling of the blood of jesus Christ. Thus the Blood and Spirit of Christ go together, the one Justifying, the other Sanctifying. To this end it was that Christ gave himself for his Church (as the Apostle hath it) Eph. 5.26, 27. That he might sanctify and cleanse it with the washing of water by the word; that he might present it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. This was Christ's design in giving himself, that he might procure this double benefit for his Church, of Justification and Sanctification; washing them, as from the Gild, so from the Filth of sin, the one by his Blood, the other by his Spirit; both like unto water for the cleansing property of them. Which in effect speaketh the very same thing with this in the Text. Who gave himself that he might Redeem and Purify.  
Quest. 
Quest. Why Christ purifieth his people.  And why is Jesus Christ so intent about this work, the Purifying and Sanctifying of his people?  
Ans. For this divers Reasons may be assigned.  
1. One of which the Text holdeth forth. This he doth that they may be a Peculiar people to himself, 
Reas. 1. That they may be a peculiar people to himself.  a people whom he may make his choice Treasure. Now men will not take base Metal, Silver or Gold, to make their Cimelium, their choice Treasure of, but they will have it refined, purified. But of this (God willing) more hereafter.  
2. This Christ doth, that he may conform his people to himself. 
2. That they may be conformable to himself.  This was the design of God the Father in giving his Elect people unto his Son Christ. Whom he did foreknow (saith the Apostle) he did also predestinate to be conformed to the Image of his Son, Rom. 8.29; made like unto him in their Sanctification, as well as Glorification. And to this design Christ himself was, and is subsernient, giving himself that he might execute and bring about what his Father had decreed and determined, procure not only the Redemption but the Sanctification of his people, that so they might be therein like unto himself, resembling him in that his Perfection of holiness. A perfection eminent in him. Whncee he is called by the Angel, that holy thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 1.35. Such he was here upon earth, perfectly pure and holy, free from all sin, Original, Actual. The Lamb without blemish and without spot, 1 Pet. 1.19. Who did no sin, neither was there guile found in his mouth, Cap. 2. v. 22. Such was Christ in his own Person. And such as himself, is such he will have those whom he taketh to be his people, his peculiar people, to be, in measure like unto himself, that so it may be known to whom they belong. Upon this ground it is that the Lord requireth that his people should be a holy people; Be ye holy, for I am holy, Leu. 11.44. etc. And upon this ground the Lord Christ maketh his people such, maketh them holy, because he himself is holy.  
3. 
3 That he may bring them to glory.  This he doth, that so he may bring them to Happiness, to which Holiness is the way. Without which (as the Apostle tells us) no man shall see the Lord, Heb. 12.14. be made partaker of that beatifical vision, see the Lord Christ where he is, so as to be with him in his Kingdom of glory. This is that which Christ saith he willeth, Father, I will that they also whom thou hast given me be with me where I am that they may behold my glory, Joh. 17.24. Now we know what is said of the new Jerusalem, Rev. 21. last. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination. So it shall be in a great measure upon earth. In the Church, before the coming of Christ, there shall be a Discipline (o that our eyes might see it) so exact as that no profane person shall be tolerated in it. But much more in heaven, where no unclean thing shall enter. No unrighteous person shall inherit the Kingdom of God. 1 Cor. 6.9. So then, Christ that he may in due season bring his people thither, he there prepares them for it, by this his Purifying of them. Even as it was with the Maids which were to go in to King Ahasuerus, to bed with him, they were first to be purified for a certain time, for twelve months together; which was to be done with Myrrh and other sweet Odours (as we may read the manner of it, Hest. 2.12.) Thus must it be with all those who are to have Communion with Christ in his Kingdom of glory, they must first be purified, by way of Sanctification, by washing them, and pouring out the sweet graces of the Spirit upon them. And in order hereunto Christ undertaketh and effecteth this work. Having Redeemed his people by his blood from Death and Hell, and purchased eternal life for them, now he purifieth and sanctifieth them by his Spirit, that so they may be prepared as a Bride adorned for her Husband (as we have it) Rev. 21.2. made meet to be partakers of the inheritance of the Saints in light (as the Apostle hath it) Col. 1.12.  
Thus you see that it is so; and why it is so that Christ having Redeemed his people he also Purifieth, Sanctifieth them. That which remains of this is Application. 
Applic. Unsanctified sinners can have no assurance of their Redemption.   
Use. 1. Which (in the first place) let it be directed by way of Conviction. Do these two thus go together? then may divers from hence take notice that they can have no assurance of any interest in the former, in as much as they have no share in the latter. Not being purified let not them reckon themselves among the Lords Redeemed ones. Not being freed from the filth of sin let not them flatter themselves that they are freed from the Gild of it. Not being sanctified by the Spirit of Christ let not them persuade themselves that they are justified by his Merit. Which let it take hold of all presumptuous sinners, who not withstanding they live and go on in a course of sin, yet will call Christ their Redeemer, pretending to rest securely upon him for justification & Salvation. Such was the security of the Princes, Priests, & Prophets, of judah, (as the Prophet Micah sets it forth) Nick. 3. v. 9, 10, 11. the one abhorred judgement, and perverted all equity, etc. the other taught for hire and divined for money, the whole state both Political and Ecclesiastical, were all corrupted, given over to Covetousness, Oppression, Bribery, etc. Yet (saith the Prophet) they will lean upon the Lord, and say, is not the Lord among us? none evil can come upon us. Notwithstanding that they committed such horrid and execrable sins yet they would presume upon the presence of God with them, and his grace and favour towards them, that he would be a Saviour unto them. And is it not so with too many among us? who though they take liberty to indulge themselves in their sinful ways and courses, not at all endeavouring any Reformation in their hearts or lives; As for Purity, it is a thing they abhor, the very name is odious to them, much more the thing, yet they will lean upon the Lord, they will profess confidence in jesus Christ, looking upon him as their Saviour, and their Redeemer. But as for such (whilst such) let them know, that what ever acquaintance they may take of this their Redeemer, he will take none of them; neither let them ever expect to receive any benefit from his death. No, Christ will either be a Perfect Saviour, or no Saviour; where he saveth from the Gild of sin he will also save from the Power of it, whom ever he Redeemeth he Purifieth. Art thou then still an impure wretch, one that liest and wallowest in the mire of an impure and filthy conversation, allowing thyself in any sinful practice what ever, take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption. I will not say but Christ might intent it unto thee, might shed his blood for thee, and that upon Repentance and Reformation the merit thereof may be applied unto thee; But as yet I say unto thee, as Simon Peter once did to Simon Magus, Act. 8.21. Thou hast neither part nor lot in this matter.  
Which that we may all of us have and be assured of, let us (in the second place) be exhorted and excited to seek after this Purification, 
Use 2. All excited to seek after Purification.  that the Lord Christ may thus wash us. It is that which our Saviour told Peter, when out of modesty he refused to let him wash his feet, If I wash thee not (saith he) thou hast no part with me, Joh. 13.8. If we be not washen by Christ, never look for any benefit from him. And therefore let all of us say unto him, what Peter upon second and better thoughts there did, v. 9 Lord, not my feet only, but also my hands and my head. Thus do we yield up ourselves to the Lord jesus, that we may be washen by him, as from the Gild of sin by his Blood, so from the filth of it by his Spirit. This is David's prayer in that Penitential Psalm of his, Ps. 51. v. 2. Wash me throughly from mine iniquity, and cleanse me from my sin. And such a through-washing let all of us seek after, not only to have our sins pardoned, but mortified, that so we may not lie under any defilement, but may be cleansed, not only from open but even from secret sins (as he elsewhere prayeth, Psal. 19.12.) For which mercy look we up unto the Lord jesus by faith, that so we may receive this benefit from him, which he hath merited for his people; waiting upon him in the use of all holy means for the obtaining of it, so seeking after an entire and perfect sanctification, 
Perfect Sanctification to be sought after.  both the Negative and Positive parts of it.  
1. The Negative part, 
1. The Negative part of.  that we may be freed and delivered from the power of Corruption, so as there may not be a sin left to reign or yet to bear any sway in us. Let not sin reign in your mortal body, that ye should obey it in the lusts thereof, Rom. 6.2. But that all may be mortified. In which work be we subservient to the design of Jesus Christ; Washing and purifying ourselves. 
Chsists people to wash themselves.  This indeed is Christ's work which he worketh in his people, yet so as he doth not work it without them. Christ never purifieth a man but he maketh him willing to be purified. And having wrought his will to desire it, he worketh in him suitable endeavours, setting him on work for the purging and purifying of himself. And this let all of us in the fear of God seriously set about. The washing of our hands. This David resolves upon, I will wash mine hands in innocence, Ps. 26.6. And this the Lord calleth for from his people. Wash ye, make ye clean, put away the evil of your do from before mine eyes, cease to do evil. Isai 1.16. And washing our hands wash our hearts also▪ wash thine heart from wickedness that thou mayest be saved. Jer. 4.14. wash hands and hearts▪ cleanse your hands ye sinners, and purify your hearts ye double minded, Jam. 4.3. Thus put away, not only sinful words and Actions, out of the life, but sinful lusts, out of the heart. Let us cleanse ourselves from all filthiness of the flesh and Spirit, 2 Cor. 7.1. if a man purge himself from these things he shall be a vessel unto honour, sanctified and meet for the Master's use, 2 Tim. 2.21. 
2. The positive part of it.   
2. But rest not in the Negative, that we are not so and so as some others are, but seek after a positive Purification. He that hath this hope in him (or on him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, on Christ, purifieth himself as he is pure (saith John) 1 joh. 3.3. All those who look for salvation by Christ, besides his righteousness imputed, they must be made partakers of his holiness, Heb. 12.10. And this do we all of us seek after. Cleanse ourselves from all filthiness in of the flesh and Spirit, perfecting holiness in the fear of God (as it there followeth, 2 Cor. 7.1.) that we may be adorned with all those graces, which may render us such as becometh the Redeemed of the Lord to be a holy people. Those Virgins which I speak of, which were to be brought into the King, they were not only to be washen from Bodily defilements, but they were to be purified by Myrrh and other fragrant spices. Thus think we it not enough to free ourselves from sinful lusts; which are the pollutions of the soul, but seek after such a Positive purification; that our souls may be endued with all such graces as may render us acceptable to our heavenly Husband the Lord jesus and fit us for Communion with him. In such a way Saint Peter speaking of believers, to whom he writeth, saith that they had purified themselves, 1 Pet. 1.21. Seeing ye have purified yourselves in obeying the truth through the Spirit unto unfeigned love of the brethren. Thus it is not enough to free the heart from rancour and malice, but it must be purified to unfeigned love, love to God and Jesus Christ, and love to his Saints for his sake. And so for other graces of the Spirit, see we that our souls be adorned with every of them; so as what the Apostle saith of his Corinthians, 1 Cor. 1.7. it may be made good in us, That we come behind in no gift, no grace.  

Christians to express purity in their lives, in word and deed.  And being thus laid in with this inward purity of soul, being, as it is said of the King's daughter, the Church, Psal. 45.13. glorious within, now let us express it outwardly in the course of our lives and conversations, endeavouring to approve ourselves, as to God, so to the world, true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pure and holy in word and deed. In word, having a pure language, which the Lord promiseth to his people, Zeph. 3.9. In deed. This Paul presseth upon Timothy as a Minister, 1 Tim. 4.12. Be thou an example of the Believers in word, in conversation, in charity, in spirit, in faith, in purity. And so again in the Chapter following, Cap. 5. v. 2. he bids him, that having to deal in the instructing of young women, he should do it with all purity, so as his carriage might not give ground for the least suspicion of levity. And thus let all (as Public persons in special, who are herein to be exemplary to others, so) all private Christians, carry themselves towards others in all their deal with them, with all purity; thereby showing themselves to be in the number of those for whom Christ hath given himself, which he did to this end, that having Redeemed them, he might purify them.  
Thus let all of us seek after Purity and Holiness, Negative and Positive, Inward and Outward; purity of heart and purity of life, learning and practising this lesson which our Apostle here teacheth us, v. 12. to deny ungodliness and worldly lusts, and to live soberly and righteously and godly in this present world. Which if we shall not do, what do we but therein cross the design of Jesus Christ in giving himself? which was, that Redeeming his people from all Iniquity, he might Purify them.  
And Wherefore purify them? That is the last Particular in the Text, which holdeth forth to us the End, or the Design, wherefore it was that Christ was, and is at this Cost and Paines, as in Redeeming, so in Purifying of this people. 
Branch 3. Christ's design in Redeeming and purifying his people.  This he hath done and doth, as with an eye to them, so to himself. So it followeth.  
Purfie to himself] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sibiipsi, This was the design of Jesus Christ in what he hath done and doth for the sons of men, in Redeeming, Purifying, justifying, Sanctifying of them, that so he might acquire unto himself a people, 
Obs. That he might acquire unto himself a people.  a people who being serviceable to him here, might reign with him hereafter. So our Apostle elsewhere setteth forth the End of his giving himself for the Church, sanctifying and cleansing it (which speaketh the very same thing with this in the Text.) This he did (saith he) That he might present it to himself a glorious Church, not having spot or wrinkle, etc. Eph. 5.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Present it to himself,] Which he doth first in his Kingdom of Grace, then of Glory. In his Kingdom of Grace as serviceable t● him, in his Kingdom of Glory to have an everlasting Communion with him. Even as King Ahashuerus in causing those Virgins to be separated and Purified, as they were, he did it that so they might in due time be presented unto himself, and so Purified them unto himself, Hest. 2.12. Even thus doth the Lord Christ purify those whom he hath Redeemed, purify them unto himself, that they may be presented to him in his Kingdom of Grace and Glory. It is the former of these which our Apostle here speaketh of in the Text: And Purify unto himself a peculiar people, zealous of good works.  

Obs. Christ purifieth his Redeemed ones that they may be set to be his people.  Therefore it is that Christ purifieth those whom he hath Redeemed, Sanctifieth those whom he justifieth, that so they may be a people fit for himself, fit for him to own, and fit for him to use. To own as his People, to make use of in his service. Neither of which they could be, were they not thus purified. Unclean vessels are not meet to be brought into the presence of a Prince, neither are they fit for any honourable service until they be washed and sweetened. And so is it with impure sinners, till they be washen by the Blood and Spirit of Christ, as they are not fit for his presence, so much less for his use. So much we may take notice of from that forecited Text of the Apostle, 2 Tim. 2.21. If a man therefore purge himself from these (viz. impure Doctrines and Practices) he shall be a vessel unto honour, sanctified, and meet for the Master's use. None are fit for the service of Christ, or for Communion with him, to honour him or to be honoured by him, but such as are purified, sanctified. But I shall not insist upon this General.  
Come we to the Particulars here assigned in this End. Which are two. Christ purifieth this people to himself, 1. That they may be a Peculiar people. 2. Zealous of good works. In the former we have their Appropriation, in the latter their Qualification. Deal with them severally, beginning with the Former.   

A Peculiar people.  
SUch is the Church for which Christ gave himself, a Peculiar people. 
Obs. The Church a peculiar people.  So we find the people of the jews often called, Deut. 14.2. The Lord hath chosen thee to be a peculiar people to himself above all the Nations that are upon the earth. So again Cap. 26. v. 18. The Lord hath avouched thee this day to be a peculiar people. All Nations they were a people; yea in a general sense they were God's people, his by Creation, and by a generel Government; but the Israelites were his by a special Appropriation, a special people to him. So we find the same word rendered, Cap. 7. v. 6. The Lord thy God hath chosen thee to be a special people to himself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus peculii, seu, peculiaris.  A people whom God having Redeemed from their Egyptian Captivity, he had taken into a special Covenat with himself, so as they were more nearly related unto him than any other people in the world. What Nation hath God so nigh unto them? etc. Deut. 4.7. Now what the Apostle saith of other things which befell that people, 1 Cor. 10.11. we may also say of this, It happened unto them for a figure; they being herein a Type of the true Church, which being by Christ Redeemed from spiritual captivity, is to him a Peculiar people. So our Apostle, alluding to those Texts of the Old Testament, where the jews are so called, here applieth it unto Christians, true Believers, calling them Christ's peculiar people. As also St. Peter, 1 Pet. 2.9. where setting forth the Saints privileges, among other styles which he giveth them, 
The word Peculiat explained. Saepè mecum considerans quid sibi vellet verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & â sapientibus hujus soeculiinterrogans, si fortè alicubi legissent; nunquam invenire potui qui mihi quid significaret exponeret. Hieron. Com. in Text. Hoc vocabulum finxerunt Graeci Interpretes. Beza Gr. Annot. in loc. Scultet ibid.  he calls them A Peculiar people.  
A Peculiar people] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Text.) A word concerning which jerom in his Commentary on this place tells us, that having with himself often considered what should be the sense and meaning of it, he consulted with the most learned of his time about it, whether they had met with it in any of their Authors, but could not receive satisfaction from any of them about it. Whereupon he concluded (as others after him have done) the Apostle to have borrowed this word from the Old Testament; where the 70. Interpreters, not finding a word fitly answering to the Hebrew, Segallah, they coined this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (as the Hebrew word also doth) properly signifieth a Choice Treasure; somewhat which a man (for some apprehended excellency in it, setteth a special affection upon, and so severing it from the rest of his substance, layeth it up, reserving it for some other use and purpose. This is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth the choicest and most precious part of a man's substance, a peculiar Treasure. So we find it used in the proper signification of it, Eccles. 2.8. where Solomon setteth forth how he gathered unto himself Silver and Gold, and the peculiar Treasure of Kings and of Provinces. Segullah, saith the Hebrew, rendered by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most choice and precious Rarities wherewith Princes and Provinces did use to present him. And such a peculiar Treasure is the Church unto jesus Christ. As the Israelites were unto God, his Segullah, his Peculiar Treasure (So our Translation renders the word) Exod. 19.5. Ye shall be a Peculiar Treasure unto me above all people. All people were his (as it there followeth) All the Earth is mine, that is, all the people of the earth, but they his Segullah, his Peculiar Treasure: The Lord hath chosen jacob to himself, and Israel for his Peculiar Treasure (saith the Psalmist) Psal. 135.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (say the 70.) Even such is the Church for which Christ gave himself, even all true Believers, unto him. 
Believers called a peculiar people upon a divers account.  They are his Peculiar Treasure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Peculiar people.  
And so they may be called upon a divers account, Being  
1. 
1. Being chosen out of the world.  A Chosen Generation. The Lord hath chosen thee to be a special (a Peculiar) people to himself (saith Moses to Israel in those Texts forenamed) Deut. 7.6, 14.2. Ye are a Chosen Generation, a Peculiar people (saith Peter there of Believers) 1 Pet. 2.9. Chosen out of the world, and so distinguished from others by the grace of Election, whereby they are given unto Christ to be his Peculiar people.  

2. Being redeemed out of the world.  .2 As they are chosen, so they are Redeemed out of the world. Thou hast Redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation (so sing the 24. Elders) Rev. 5.9. They are a people whom Christ hath paid a peculiar price for, a people which have cost him dear, more than all the world besides. That cost him but a word of his mouth, He spoke, and it was done, Psal. 33.9. But these, the Blood of his heart. A dearly purchased Possession. So the Apostle calleth them, Eph. 1.14. To the Redemption of the purchased Possession. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such are true Believers, and upon that account called by St. Peter, a Peculiar people, in that Text, 1 Pet. 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Populus ad acquisitionem, or acquisitionis, A Purchased people, whom God (that is, Christ God and Man) purchased with his own blood (as we have it) Act. 20.28.  

3. Of high esteem with Jesus Christ.  3. A Peculiar people unto jesus Christ, in regard of that esteem which he hath of them; they are his Segullah, his jewels; so called, Mal. 3.17. They shall be mine, saith the Lord, in that day when I make up my jewels. Such account doth Christ make of his Saints; however others may esteem meanly and basely of them, looking upon them as the dross and dung of the world, trampling them under foot by a base undervaluing of them, yet Christ esteemeth highly of them, looking upon them as his jewels, as his Crown. Thou shalt be a Crown of Glory in the hand of the Lord, and a royal Diadem in the hand of our God (saith the Prophet, of the Church) Isa. 62.3.  
4. Again, a Peculiar people in themselves, 
4. A precious people.  being, through the Grace of God bestowed upon them, the preciousest people in the world. If thou take forth the precious from the vile, thou shalt be as my mouth (saith the Lord to his Prophet jeremy) Jer. 15.19. That is, in thy teaching put a difference betwixt the godly and the wicked. The one of which are vile; In whose eyes a vile person is contemned, Psal. 15.4. That is, a wicked man, who, how great soever he may be in the world's estimation and account, yet in the eyes of God, and in truth, he is vile, nothing worth. The other Precious: However the world (which judgeth of things only by the outside) accounts meanly of them, yet they are the precious ones. The precious Sons of Zion, comparable to fine Gold, how are they esteemed as earthen pitchers? (So the Church complaineth) Lam. 4.2. Such are the true sons of Zion, the true sons and daughters of God, all true believers, though the world look upon them as earthen pitchers, as things of no repute or worth, yet being refined and purified from their sinful corruptions, and endued with the graces of the Spirit, every of which is a precious stone, they are precious, comparable to fine Gold.  

5. Differing from all orher People.  5. A peculiar people differing from all other people in the World. So said Balaam concerning Israel, Numb. 23.9. Lo the people shall dwell alone, and shall not be reckoned among the nations; they should be severed from them as God's peculiar people. I am the Lord your God which have separated you from other people, Leu. 20.24. And so may it be said of the Church and people of God, all true believers, they differ from all other people. Which they do in many particulars.  
1. in their Laws, & Ordinances. So Haman told King Ahasuerus concerning the Jews. There is (saith he) a certain people scattered abroad, 
1. In their Laws and Ordinances.  and dispersed among the people in all the Provinces of the Kingdom, and their Laws are divers from all people. Hest. 3.8. And such they were, more righteous Laws than any other Nation had (as we have it Deut. 4.8.) And so may it be said of all true believers. They have such Laws, as no other people have, even the Laws of God written in their hearts. So runs the tenor of the New Covenant, Jer. 31.33. I will put my Law in their inward parts, and write it in their hearts. Other people they have their Laws, Civil Laws, written in Tables or Books, which serve for the regulating of the outward man, the binding of the hand and Tongue to the good behaviour, but God's people they have their spiritual Laws, which being written by the finger of God's Spirit upon the Tables of their hearts, they serve for regulating of the inward man, the Conscience.  
2. As they have peculiar Laws, so also peculiar promises, which belong only unto them, 
2. Having prculiar Promises.  even great and precious promises, as Saint Peter calleth them, 2 Pet. 1.4. There are given to us exceeding great and precious promises; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, promises of very great matters, of things of highest concernment. Promises not only of the life that now is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the present life, but also of that which is to come, Temporal, Eternal promises, both which are made unto Godliness, as the Apostle telleth us, 1 Tim. 4.8. the former conditionally, if expedient for the persons, the other Absolutely. In which respect it is that they are called the Children of the promise, Gal. 4.28. Now we Breehreen (we believers) as Isaac was, are Children of the Promise; having peculiar promises belonging unto them, which others have nothing to do with.  
3. As they have peculiar Laws and Promises, so they have a peculiar language. 
3. A peeuliar language.  Being a purified people they have a pure language. This is that which the Lord promiseth to his Church under the Gospel, Zeph. 3.9. Then will I turn to the people a pure language. So is it with all that are Christ's people. Qui in Christum credunt linguis loquuntur novis. True believers having new hearts, they have also new Tongues, speaking a new language, the language of Canaan. So it was foretold concerning those five Cities, Isai 19.18. In that day shall five Cities in the land of Egypt speak the language of Canaan. A promise made good under the Gospel, where Heathens being converted unto the faith, they come to speak a Gospel language; their Communication is no longer profane, but pure and holy. And so is it with all that are truly brought home unto Christ, however before they were vain and lose in their language, it may be swearers, filthy speakers, or the like, yet now it is otherwise with them. Now they are observant of the Apostles rules, not suffering any Corrupt communication to proceed out of their mouth, (which he chargeth Eph. 4.29.) But their speech is with grace seasoned with salt, (as that other text Text hath it, Col. 4.6.) gracious and savoury.  

4. A peculiar carriage.  4. As they have a peculiar language, so a peculiar carriage and behaviour. They are such as walk after an other manner, by another Rule, than others do. They are such as walk not after the flesh, but after the Spirit, (so the Apostle describeth them) Rom. 8.1, 4. No longer walking according to the course of this World, so as to have their conversation in the lusts of the flesh, fulfilling the desires of the flesh, Eph. 2.2, But their Conversation is Upright, Psal. 37.14. Honest, 1 Pet. 2.12. , cap. 3.2. Good, v. 16. Such as becometh the Gospel of Christ. Phil. 1.27. Thus have they in measure done what the Apostle requires from all Christians, Eph. 4.22, 24. Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and being renewed in the spirit of their minds they have put on that new man, which is created after God in righteousness & true holiness. Thus is their Carriage Peculiar.  
5. And such is their Attire, 
5. Peculiar Garments.  they have peculiar Garments. As the story tells us of Joseph, that his father bearing a pecular affection unto him, loving him more than all his Children, he bestowed upon him a peculiar Garment, a Coat of many colours, Gen. 27.3. Even thus the Lord jesus loving his Church with a peculiar love, he puts upon it a peculiar Garment, even that spoken of Rev. 19.8. To her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of Saints. A twofold Righteousness, the one of Justification, the Righteousness of Christ imputed, the other of Sanctification, the graces of the Spirit imparted, which render true believers beautiful in the eyes of God, Angels and Saints. Peculiar Garments.  
6. And so again a peculiar diet. I have meat to eat that you know not of (saith our Saviour to his Disciples, Joh. 4.32. 
6. A peculiar Diet.  viz. to do the will of him that sent him (as the 34. vers. explains it.) Even so may it be said of all the true Disciples of Christ, they have meat which the world knoweth not of; meat that perisheth not, but endureth unto life everlasting, (which our Saviour exhorts his hearers to labour for) Joh. 6.27. meat which the Son of Man giveth them (as it there followeth) viz. the true heavenly manna, Christ himself, his flesh. The Bread that I will give is my flesh, v. 51. This is the meat which true believers feed upon by faith, applying the merits of Christ unto themselves, whereby their souls are nourished up unto eternal life. And as their meat, so their Drink, which is true Aqua vitae, Water of life, Living water, which our Saviour tells the woman of Samaria, if she had asked it of him, he would have given it to her, joh. 4.10. meaning thereby the Grace and Spirit of Regeneration. Water not like other Waters, which who so drinketh of shall thirst again; But who so drinketh of this Water which Christ giveth, he shall never thirst; But this water shall be in him a Well of water springing up unto Eternal Life, (as it there followeth, v. 14.) such full satisfaction doth the Soul of the Believer find in, and from jesus Christ. Thus, as the Israelites, being Gods peculiar people, they had in the wilderness peculiar meat and drink, such as never any other peole were fed with, their Bread coming from heaven, (as we have it joh. 6.31. He gave them bread from Heaven to eat) and their Water fetched out of the Rock in a miraculous way, so is it with all true Israelites, true Believers, being unto Christ a peculiar people, they have peculiar meat and drink, even the Body and Blood of Christ, whereof, (as the Apostle tells us 1 Cor. 10.3, 4.) that Manna and that Rock were types.  

7. A peculiar Country.  7. And Lastly (to name no more,) they are peculiar as to their Country, of which they are and for which they seek. How ever they are, Upon the Earth, yet are they not of the earth, but of a heavenly extraction, being born from above, (as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered, joh. 3.3.) heaven born. Thus are they Citizens of the heavenly jerusalem (as the Apostle hath it, Heb. 12.22.) That is properly their Country. Here they are but strangers and Pilgrims, (so the Patriarches confessed of themselves) Heb. 11.13. And therefore they desired and sought for another Country, a better Country, that is, an heavenly (as it followeth v. 16.) And so is it with those that are Christ's; they look at heaven as their home; where their hearts are, as also their Conversation. Our Conversation is in heaven, Phil. 3.20. As they mind heavenly things, so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their chief trading and commerce is there; even in the new and heavenly Jerusalem, where they converse and have communion with God and Jesus Christ, with whom they hope to live and dwell to all eternity. To proceed no farther.  
Thus may Believers upon a manifold account be fitly called, (what here they are) a peculiar people, to which end Christ, having Redeemed, purifieth them. Which being thus explicated as to the Doctrinal part of it, let it now be brought home by way of Application. 
Applic 1. Comfort to believers.   
And that (1.) by way of Comfort and Encouragement to all those who can approve themselves to be of this number, such as Christ hath purified, sanctified. Being such, now are you Christ's peculiars. Which let it bear up your hearts and spirits, 
1. Against the contempt of the world.   
1. Against the sleight estimation and contempt, which you may meet with in and from the World. What matters it what account that hath of you, so long as you are in esteem with Jesus Christ? So long as he accounts you his peculiar Treasure, his jewels, what matters it though the world look upon you as dross and dung? So were the Apostles esteemed of, as Paul tells us in that known Text, 1 Cor. 4.13. We are made as the filth of the World, and are the of-scouring of all things unto this day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very offal and shreds of the World. Such are the dearest and preciousest of God's Saints oft times made. Thou hast made us as the of-scouring and refuse in the midst of the people, (so we may hear the Church complaining Lam. 3.45.) But let not this be any discouragement. So long as jesus Christ looks otherwise upon you (which he doth if Saints) let this be enough for you. Paul writing to his Corinthians, among whom (as it seemeth) there were some who thought and spoke very meanly of him (a lot which the Ministers of Christ often meet with) he telleth them; with me it is a very small thing that I should be judged of you or of man's judgement, 1 Cor. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the least thing, a matter of no moment, what they or any other judged of him. And how so? For he that judgeth me is the Lord, so he giveth the Reason in the next verse v. 4. And so look you upon the World's Judgement. Let others censure you as they please, so long as your Lord and Master Christ, to whom you must stand and fall (as the Apostle saith, Rom. 14.4.) hath another esteem of you, let this be enough to you. So long as a favourite is near and dear to his Prince, highly esteemed of him, what careth he what opinion the ignobile vulgus, the vulgar rout hath of him?  
2. And as against the opinion of the World, so against what ever wrongs and injuries you are exposed to in it. 
2. Against wrongs and injuries from the world  Being Christ's peculiar he will have a peculiar eye upon you, a peculiar care over you. So will a man have of his peculiar Treasure, his choice pieces of Gold or Silver, his jewels, he will have a Cabinet for them, where he will keep them under lock and key, having a more special regard unto them than to the rest of his substance. And so hath the Lord Christ over his Saints. They being near and dear unto him, his peculiar Treasure, his jewels, he will have a special care of them, for the securing of them. He hath a Cabinet for them, a hiding place in the midst of whatever troubles. In the time of trouble he shall hid me in his Pavilion, in the secret of his Tabernacle shall he hid me, so saith David of himself, Psal. 27.5. And the like he saith of all others who truly fear the Lord, Psal. 31.19, 20. O how great is thy goodness which thou hast laid up for them that fear thee? Thou shalt hid them in the secret of thy presence, from the pride of man, thou shalt keep them secretly in a pavilion from the strife of tongues. Such Repositories hath Christ for his Saints, Such as the Closets of Kings and Princes, which are looked upon as sacred and inviolable, or as the Sanctum Sanctorum, the Holy of holies, the inward most part of the Sanctuary, which was inaccessible, a place which none might enter, or look into; and thereupon called Gods Secret or Hidden place, Ezek. 7.22. Such Coverts, such Sanctuaries, such hiding places hath the Lord for his Saints; who are thereupon called his hidden ones, Psal. 83.3. They have taken crafty counsel against thy people, and consulted against thy hidden ones. God's people they are his Abscondity, his hidden ones, whom he hideth in the secret of his Tabernacle, having a special care of them for their protection. And therefore, though those who wish ill unto them take crafty counsel, consulting against them, yet let them rest secure, committing themselves to the care and custody of this their Redeemer, who having been at so much cost and pains with them, as to buy them at so dear a rate, and to purify them unto himself a peculiar people, will not be regardless of them. This by way of Encouragement.  
Which that we may all of us have a right unto, 
Use 2. Christians to make sure that they are of this number.  and take hold upon, see that we be of this number, in the number of Christ's peculiar people. Where content we not ourselves that we are outwardly and visibly such. So were all the people of the jews, they were all God's people, and his peculiar people, (as we find them often called) being all under an outward visible Covenant, yet there were many among them who deserved nothing less than to be so owned by God, being some, and many of them, Hypocrites, and others openly profane. In so much as the Lord though he call them his people, which he doth Is. 1.3. My people, Yet in the verse following he calleth them a sinful Nation, a seed of evil doers, Children that were corrupters. And so may it be said of all Christians, who are members of the visible Church, being under a visible Covenant, outwardly purified by the Sacrament of Baptism, having their Bodies washen with that clean water (as some understand that of the Apostle Heb. 10.22.) they are hereby severed from Heathens and Infidels, and so may be called Christ's people, being dedicated to him, and such as to an outward profession. But see that we be such inwardly, really, such as are truly washen by the Blood and Spirit of Christ, such whose hearts are purified by faith, Act. 15.9. such whose Consciences are purged from dead works to serve the living God, Heb. 9.14. Being such, now take we hold of this Privilege, of being Christ's peculiar people indeed.  
And being so, 
Use 3. Christians to walk after a peculiar manner.  now see that we walk answerably hereunto, approving and showing ourselves to be of this number by our peculiar walking. This is that which Paul presseth upon his Ephesians, Cap. 4. v. 17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, etc. And the like let me press upon you who lay claim to this Privilege. See that you walk not as other Gentiles walk, that you no longer walk after the course of this World. Remember that you are a peculiar people, and therefore see that you walk after a peculiar manner, No longer living the rest of your time in the flesh, but to the will of God (as Saint Peter there presseth it) 1 Pet. 4.2. Which while you do, regatd not what the men of the world think of you. Though they think it strange (which they will be ready to do) that you run not with them into the same excess of riot, and so speak evil of you (as it there followeth, v. 4.) branding you with opprobrious names of Precisians, Puritans, or what they please; yet hold you on your course, Living Soberly, Righteously, and Godly, walking precisely, strictly, which Paul calls for from his Ephesians, Eph. 5.15. See that you walk circumspectly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exactly, Precisely, so much that word properly imports, which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, quod ab imo ad supremum ascendatur, quod est exquisitae & prefectae diligentiae. Beza in Luk. 1.3. Gr. Annot.  signifieth a proceeding and going to the height, the extremity of a thing. And such let your walking be, therein endeavouring to go to the utmost of every Commandment. Thus did that Religious pair, Zacharie, & Elizabeth, walk. They were both righteous before God; walking in all the Commandments and Ordinances of the Lord blameless. Luk. 1.16. They were persons of upright hearts, and so accepted of God, and they were desirous of approving themselves both to God and Man blameless, by the conscionable endeavour of an universal obedience, having a regard to all his Commandments and Ordinances. And the like see that you do. To this end it was that God took the people of the jews to be a peculiar people, that they should keep all his Commandments, as we find it in that Text forecited, Deut. 26.11. And you, looking upon yourselves as such, see that you have a regard hereunto, now living in such a peculiar way, living to him who hath taken you into so near a relation, made you a peculiar people to himself. Acknowledging the Lord Jesus for your Peculiar Lord, 
Christians to own Christ as their peculiar Lord.  having a peculiar interest in you, which he hath purchased with his Blood. Now yield yourselves up unto him whose wholly you are, serving him, glorifying of him.  
Serving him, not Men. 
Serving him.  So the Apostle presseth it upon his Corinthians, 1 Cor. 7.23. Ye are bought with a price, be ye not the servants of men; viz. so as to enslave yourselves, your consciences, unto them, to obey their wills in any thing that is contrary to the will of your Lord and Master Christ, whose servants you are (as the verse there foregoing hath it.) And being so, serve you him. This is a true Character of a true Believer, he is one that serveth the Lord Christ, Col. 3.24. And this do you, serving him not only with the outward man, by performing of external duties and services unto him, but with the Inward, serving him in your Spirits (as Paul saith he did his God, Rom. 1.9.) doing his will from the heart (as he exhorteth servants to do, Eph. 6.6.)  
And doing his work, 
Seeking his honour.  seek his honour and glory. Which do you also upon the same account, as being his Peculiar people, bought by him for such an end, that you might be to the praise of his glory (as the Apostle hath it, Eph. 1.12.) and that in a peculiar way. To this end it was that he made all things, and will make them all serve to this end in a general way. See that you whom he hath made his Peculiar people, do this in a peculiar way. Live you to the glory of him who hath Redeemed, bought you. Ye are bought with a price (saith the Apostle) Wherefore glorify God in your Body and in your Spirit, for they are Gods, 1 Cor. 6.1. Thus do you seek the glory of this your Redeemer, making this your chief design. Being willing upon this account to do or suffer any thing for jesus Christ. Of this mind was the blessed Apostle, who tells his Philippians, cap. 1.20. that this was his Confidence, that whatever happened unto him, yet Christ (saith he) shall be magnified in my Body, whether it be by life or death. And this let every of us seek after, that the name of our Lord jesus Christ may be glorified in us, and by us (as the same Apostle prayeth for his Thessalonians, 2 Thess. 1.12.) which whilst we endeavour, doubt not but (as it there followeth) we shall be glorified in him, and with him. Having thus as his peculiar people, endeavoured to glorify him upon earth, he will hereafter own us as his peculiar people, glorifying us with himself in heaven. When the rest of the world, as Goats, shall be set upon his left hand, as slighted, not regarded by htm, then will he own us for his sheep, setting us on his right hand, honouring us before God, Angels, and men, saying unto us, (as there we have it) Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Mat. 25.34. When wicked and ungodly men, all profane persons and hypocrites, who have only a show of Religion, shall be cast forth as Chaff, and burned with fire unquenchable; then shall we, as Wheat, be gathered into the Garner (as john the Baptist describeth the different conditions of Believers and others, Luke 3.17. Then will the Lord Christ make it known to all the world what esteem he hath of his Saints, that he accounteth them his Segullah, his peculiar Treasure, his jewels; which he will do by sending his Angels to gather them together from the four winds, from one end of heaven to the other (as we have it, Mat. 24.31.) wherever their bodies lie scattered; and so laying them up as his jewels in the Cabinet of Eternity, his Kingdom of Glory.  
Many other uses might be yet made of this. 
Use 4. Christians to make Christ their peculiar Treasure.  Hath Christ taken us for his Peculiar people, esteeming highly of us above others who have deserved as well, or better than we have done? Why then in answer hereunto let us set the like Peculiar Affection upon him, taking him for our peculiar Treasure, prising and esteeming him above all, accounting all but loss and dung that we may win Christ, and be found in him (as the Apostle saith of himself that he did, Phil. 3.8, 9)  
And making such account of him, 
Use. 5. Highly esteeming of the Saints.  next to him make the like account of his Saints. Taking heed of offending them, which who so doth, even the least of them, he may hear Christ telling him, that it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea, Mat. 18.6. Take heed of wronging, injuring them by word or deed, knowing how dear and precious they are unto jesus Christ; even as the Apple of his eye. So we find them called, Zach. 2.8. He that toucheth you, toucheth the Apple of his eye. What is done unto them, either for or against them, Christ taketh it as done unto himself. In as much as ye have done it to one of the least of these my brethren, ye have done it unto me, Mat. 25.40. & 45. They are Christ's Peculiar people, his choice favourites; therefore offend them not, wrong them not, nor yet slight them. Take heed that ye despise not one of these little ones, Mat. 18.10. But let them be precious in our eyes; look upon them as the jewels of the world, highly esteeming of all those in whom we see aliquid Christi, any thing of Christ. The more of Christ, the more precious they are. And therefore highly account of such, looking upon them as the truly excellent ones, delighting in them, being ready to do all offices of love unto them. Thus was holy David affected, as he sets it forth, Psal. 16.3. My goodness (O Lord) exeendeth not unto thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. And let the like affection be in every of us, which express we in the like way, looking upon the Saints as the Excellent ones, delight we in their society, and let our goodness extend unto them, communicating of our goods unto them suitable to their Necessity and our Ability. Which who so doth, he shall have Christ himself for his Insurer. Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple (do the least office of love to him for Christ's sake) verily I say unto you he shall not lose his reward, Mat. 10. last. Thus let the same mind be in us, which was and is in jesus Christ (as the Apostle presseth it upon his Philippians) c. 2. v. 5. Those whom he hath given himself for, and purified to be a peculiar people unto himself, let them also be a peculiar people unto us. But I pass on to that which remains, the last clause in the Text.  
Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth, being his Peculiar people, they are also a People zealous of good works.   

Zealous of good works.  
A Clause fitly added and annexed to the former. 
Adjicit hanc partem Apostulus, ut insinuet ità demùm nos fore populum acceptabileus, & peculiarem Christo, si bonorum operum studiosi fuerimus. Estius Comment. in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem, ità & facit sectatores bonorum operum. Ibid.  Not to intimate unto us (what Estius would have (that in this way, and by this means men become acceptable unto Christ, and his Peculiar people, by being forward in good works. No, they are not any works of ours that can ingratiate us, bring us into grace and favour with him, they being the fruits of his grace in us. So much the same Author there, upon second & better thoughts, cannot but acknowledge. As Christ himself (saith he) by the grace of Redemption maketh us his peculiar people; so also he maketh us followers of good works.  
Obs. So it is, Good works are fruits and consequents of Justification and Sanctification. So much we may fitly and truly collect from the Order of the words here. Where first we hear of Redemption and Purification, and of a people thereby appropriated unto Christ, made his Peculiar people; And then followeth their zeal for good works. So it is (as I said) Good works they are Fruits and Consequents of Justification and Sanctification.  
1. Of justification. 
1. Of Justification.  Bona opera non praecedunt justificandum, sed sequuntur justificatum. Good works they do not precede, go before Justification, but follow after it. Being not the cause but consequents of it. A graft or cions must first be engrafted, put into the stock, before it can bring forth fruit. And so must a Christian be engrafted into Christ by faith, made one with him, before he can be fruitful in good works. Express to this purpose is that Text, john 15.5. where our Saviour making use of this similitude, comparing himself to the Vine, and his disciples to the Branches, [I am the Vine (saith he) ye are the Branches] he tells them, Without me ye can do nothing.] Without me] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Extra me, Out of me, Ye can do nothing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye can do nothing at all, nothing that is truly good, no work that may be acceptable and pleasing unto God. The hand cannot move without the head, from whence it receiveth those animal spirits, which are the principle of motion; no more can a man without Christ, unless first he have union and communion with him; which he cometh to have by and through faith, applying him and his merits to himself, whereby he cometh to be actually Redeemed from all iniquity, to be justified. Good works are Consequents of justification.  
2. And fruits of Sanctification. 
2. Of Sanctification.  If the founntain be impure and filthy, it cannot be expected that the streams should be otherwise. And so it is with an impure sinner, who is not purified, washed, cleansed from the guilt and filth of sin by the Blood and Spirit of Christ, that is not justified and Sanctified, it is not possible that he should bring forth fruits of holiness. Who can bring a clean thing out of an unclean? (saith job) not one, Job 14.4. To bring a clear stream out of a dirty puddle, this is above the power of nature. And so is it for a mere natural man lying in a state of sin, under the power of corruption, to do works that are truly good, pure, and holy. No, there must first be a change in the Person. First make the tree good, and then his fruit good, Mat. 12.33.  
Quest. But, what (it may be said) may not an unregenerate person do a good work? 
Quest. Whether an unregenerate person may do good works.   
Ans. Yes, Materially 
Answ. Materially, not Formally.  good he may. Quoad substantiam operis. It being a thing which the Law requireth; now the work in itself is good, but not so as it cometh from him. Under the Law, whatever the Leper, or polluted person touched, it became thereby unclean, Leu. 15. And so do the best of works passing through the hands of an impure and unclean sinner, they receive a taint thereby, which renders them unclean (Unto them that are defiled and unbelieving, is nothing pure, Tit. 1.15. and so unacceptable unto God. Such are all the works of unbelievers, it being impossible without faith to please God, as the Apostle tells us, Heb. 11.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be the work itself never so good, never so commendable, yet being performed by an unbeliever, it shall never find acceptance with God. This it was that put the difference betwixt cain's sacrifice and Abel's. Both perform the same duty, each sacrificeth, but the one accepted, not so the other, as we find the story, Gen. 4.4. The Lord had respect unto Abel and to his offering, but unto Cain and his offereng he had not respect. And how so? what was it that made the difference? Why, not any thing that we read of in the offering itself, but the qualification of the Person. Abel was a Believer, not so Cain. So the Apostle giveth the reason of it, Heb. 11.4. By faith Abel offered unto God a more excellent sacrifice than Cain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more full sacrifice, not in respect of the substance of the thing sacrificed, as if Cain offered but a little of his fruits, but Abel much of his flock (as some look upon it) but of God's acceptation. A sacrifice more acceptable to Ood than cain's was. And that in regard the one was offered up by a Believer, a faithful godly person; not so the other. Thus God first looketh at the Person, then at the service. So run those words there, Gen. 4.4. The Lord had a respect to Abel, and to his offering. Mark it, first to Abel, then to his Sacrifice; first to his Person, then to his Service. Abel's person was accepted of God because of his lively faith in the promised Redeemer; and for his persons sake, his Sacrifice.  
Which taking notice of, let it be useful, 
Applic. Direction to  and that both to Ministers and People; to the one in their Preaching, to the other in their Practising.  
1. To Ministers in their Preaching; 
1. Ministers in their Preaching.  wherein let them from hence learn what method to observe. First to begin with Christ, holding forth what he hath done, labouring to bring their people unto him, to seek for these benefits of Redemption and Purification by and through him, so preaching and pressing the Doctrines of justification and Sanctification. Then put them upon the doing of good works, which if they shall not do, what do they but build without a foundation? This is Paul's course in that his Epistle to the Romans, as also that to his Galathians; first he preacheth justification by Faith; then he presseth good works. And this method let the Ministers of Christ observe in their Preaching.  
2. And the same let private Christians observe in their Practice, 
2. To Christians in their practice.  where let their first care be to get an interest in Christ, that they may partake of these Benefits from him, be such as are Redeemed and Purified, justified and Sanctified by his Blood and Spirit. And then let them set upon good works.  
Quest. But what then, 
Quest. Whether unregenerate persons may expect a reward for their good works.  may not unregenerate persons be put and pressed upon the doing of such works? And doing hereof may not they expect a reward for them?  
Ans. 
Ans. Temporal, not Eternal.  Yes, put upon good works they may be, and doing of them they may meet with a Reward; but what? a Temporal reward. Hereby they may divert some temporal judgements, and procure unto themselves or others, some temporal blessings. The former of these Ahab did by his humbling himself in that manner, 1 Kin. 21. last. Because he humbleth himself before me (saith the Lord to Elijah) I will not bring this evil in his days. By his external and temporary humiliation he obtained the deferring of a temporal judgement, and that so as himself felt not of it. The latter Jehu got, whom the Lord telleth, 2 Kin. 10.30. Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit upon the throne of Israel. Showing himself zealous for God, in destroying of Idolatry, he obtained a temporal reward for that his service, the intailing of the Crown upon his Posterity to the fourth generation, which was accordingly performed and made good to him. Thus God will not be indebted to any man for what ever service he doth to him. Unbelievers they may obtain a temporal reward for such services as they do unto God, to his Church or People, by their acts of outward Piety, Charity, Mercy. But as for that Eternal recompense of reward, that they will fall short of; This belonging only to those that are in Christ, to those that are Redeemed, Purified, Justified, Sanctified by him.  
And therefore (to press what was propounded) let this be the first work that you set about. Seek you out for your interest in the Lord jesus, 
First seek after an in interest in Jesus Christ.  that you may be made partakers of these benefits by him, and so become his Peculiar people. Being such, thus made trees of Righteousness, now are you in a capacity of bringing forth such good fruit, of being fruitful in every good work. This I take up by the way, from the Order of the words. 
The words divided.   
Which come we now to look upon in themselves. Therein taking notice of two particulars, Res & Modus, the Action and Affection. 
The Action & Affection.  The Action, or service wherein this people is to be employed and occupied, viz. the doing of good works. The Affection or Disposition wherewith they are to do them, viz. a holy fervour and zeal [Zealous of good works.]  
Begin with the former, 
The service of Christ's people.  the service and employment which is expected from, and performed by this peculiar people, whom the Lord Christ hath thus Redeemed and Purified; They are a people devoted and addicted to good works, to works, to good works. 
Obs. Christ's people addicted to good works  So we may subdivide the words.  
1. To works. 
1. To works.  They are an active, stirring, working people. Such a one was Christ himself when he was here upon earth. My Father worketh hitherto, and I work (saith he) john 5.17. And eswhere he tells his Disciples that he must work. I must work the work of him that sent me while it is day, John 9.4. whilst I live here, and whilst I have opportunity. Such was he. And such in measure are those that are his. Not such as spend their time in doing of nothing, idle persons. Why stand ye all the day idle? saith the Husbandman in the Parable to those whom he found in the Marketplace, Mat. 20.6. So is it with the men of this world, many of which are (as St. Luke calls them, Acts 17.5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lose dissolute persons, spending their time in doing of nothing, or of that which is as bad or worse than nothing. But so is it not with those whom Christ calleth to be his servants. Those who are called into the Vineyard, are called to work there. Go work to day in my Vineyard, saith the Father to his Son, in that other Parable, Mat. 21.28. Those whom Christ calleth effectually into his Church, they are such as are not loiterers but labourers. Workers all.  
2. And that of good works. 
2. To good works.  That was a Title which the Heathens gave unto some of their Kings & Princes, they called them (as our Saviour tells the jews, Luke 22.25.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Benefactors, Well-doers. And such are all those whom Christ calleth to be Kings, true believers, they are all benefactors, doers of good works. Not Evil-workers. So Paul calleth the false Teachers of his time, Phil. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beware of evil workers, being such as were very active, took great pains and toil in preaching, but it was to the end that they might sow the Devils tares, vent and spread their dangerous and damnable Doctrines. Such workers there are enough, and too many amongst us at this day. And such in some kind or other are all wicked and ungodly men, they are all workers of iniquity, Luke 13.27. doing the works of their father the Devil (as our Saviour tells the jews) John 8.44. Being therein active and stirring. But such are not they whom Christ taketh to be his people. True it is, they are not altogether free from these works, sinful works. There is not a just man upon earth that doth good and sinneth not, Eccles. 7.20. In many things we offend all, Jam. 3.2. But this is not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which they make their work, that which they purpose and design. This is to work the works of God. This was that which Christ made his work whilst he was here upon earth, to work the works of him that sent him (as we had it) john 9.4. This was his Meat, as elsewhere he telleth us. My meat is to do the will of him that sent me, and to finish his work, John 4.34. And herein those who are his, are in measure conformable to him. They are such also as work the works of God, workers of good works. 
Being created in Christ Jesus thereunto.  To this end it is that they are regenerated, begotten and born anew, made new creatures. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them, saith Paul of himself and other believers, Eph. 2.10. Like as a man putteth grafts into a stock, that they may bring forth fruit, and good fruit. Thus doth God ingraff his elect people into Christ, creating them, as it were, anew in him, regenerating them by his Spirit, that so they may bring forth fruits in him; Which also in measure they all do. He that abideth in me, and I in him, the same bringeth forth much fruit, Joh. 15.5. Believers having union and communion with Jesus Christ, they are now made fruitful, and that in good works.  
Quest. And what works are these which we call good work. 
Good Works▪ what.   
Ans. In Answer hereunto it is not my purpose to dilate upon the Common place of good works. Take it briefly. Good works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a Theological sense they are all and only such works as are required and commanded by God in his word. 
Such things as God commandeth.   
Mark it, such things as God commandeth, & requireth. He hath showed thee O man what is good (saith the Prophet Micah,) and what doth the Lord require of thee, but to do justice, and to love mercy, and to walk humbly with thy God? Micah 6.8. Such are the works which Christians are to look upon as good works; such works as God requireth to be done; such works as are consonant and agreeable to his mind and will. So the Apostle explains it Heb. 13.21. where he thus prayeth for those to whom he writeth, That God (saith he) would make you perfect in every good work, to do his will, working in you that which is wellpleasing in his sight. 
Est explicali● ejus quod praecedit Grot. Annot. in loc.  Where the latter words (as Grotius and some others rightly observe) are Exegetical, and expository to the former, showing what those good works were which he desireth they should be made perfect in, viz. such works as God willeth, and is well pleased with. And to the same purpose serveth that other Text, Rom. 12.2. where Saint Paul exhorts his Romans, Be ye not conformed to this World, (saith he) but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God. The will of God being in itself perfectly good, it is the Rule of goodness, and consequently what ever he willeth must needs be good. God doth not will things because they are good, but they are therefore good because he willeth them. These than are those which we call good works. Such works as God willeth to be done. Not only permitteth (for so he doth the worst of evils,) but requireth and enjoineth, willeth. Which will of his he maketh known in and by his word. Which is his revealed will, whereby he showeth unto his people what is good. These are Good works, All these.  
And only these. As for other works which are devised by men, 
Only such.  be the pretence or intention never so specious and fair; yet having no warrant from the word, they cannot be called good works, much less being directly or indirectly contrary to it. That act of the People's which Saul pleadeth by way of excuse for himself, 1 Sam. 15.21. their reserving of the spoil, Sheep and Oxen, the chief of the things which should have been utterly destroyed, to sacrifice them unto the Lord in Gilgal, it had a very fair and spetious pretence with it, seeming to savour of a great deal of piety, but what saith Samuel to it in the next verse, v. 22. And Samuel said, Hath the Lord as great delight in  offerings, and sacrifices, as in obeying the voice of the Lord? Behold, to obey it better than sacrifice.] God having commanded that all those things should be destroyed, they transgressing of that command, what ever their pretence or intention was, this was a Capital sin in them, and proved fatal to Saul, (who had the chief hand in it, however he would have put it upon the people,) as Samuel tells him in the verse following, v. 23. Because thou hast rejected the word of the Lord, he hath also rejected thee for being King.] Good works are only such as God willeth and requireth. As for other works, how promising so ever, they are but vain works. Such are Traditions and humane inventions in the worship and service of God. In vain do they worship me, teaching for doctrines the commandments of men (so our Saviour citeth that Text of the Prophet Isai Math. 15.9. And Saint Peter speaking of that course and manner of living which the Jews in his time had received by tradition from their fathers: he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vain conversation. Good works are such, all and only such as have warrant from the word.  
Now these good works are of divers kinds. 
Good works of divers kinds.  Some Inward, others Outward. Inward, in the Heart & mind, good thoughts. Outward in the Tongue and Hand, good words, and good Actions; All which are comprehended under this general Head of good works, the word (works) being hereto be looked upon in the latitude, the largest extent of it.  
And again these good works of all these kinds they are reducible to two heads; 
Reduced to two heads. Holiness and Righteousness.  even those two which our Saviour himself reduceth them to, Math. 22.37, 39 Where he Epitomizeth, giveth us the sum of the Law in those two comprehensive Commandments, Thou shalt love the Lord thy God, etc. And thy Neighbour as thyself. On these two Commandments hang all the Law and the Prophets, Two general heads, under which are comprehended all those respects and duties which Christians do owe and are to perform to the one and to the other. First, duties towards God, whom they are to honour in their thoughts, words, Actions, works of Holiness duties of the first Table: Then towards their Neighbour, to whom they are to wish well, and do well, doing all good offices unto them, as they have ability and opportunity, in reference to their Lives, Liberties, Estates, good names, Bodies, Souls, works of Righteousness and mercy, duties of the second Table. But I shall not go about to reckon up particulars, which are many. So are evil works; for the kinds of them they are many, even all sinful thoughts, words, and Actions. And so is it with good work; To which, all which, those who are Christ's peculiar people, Redeemed and Purified, Justified and Sanctified by him, are seriously devoted.  
Not to dwell any longer upon the Doctrinal part; That which I aim at, being chief Application.  
Which let it be directed (in the 1 place) by way of Conviction. If this be the Qualification of those who belong unto Christ, then may it hence be concluded against many, that as yet they are none of this number, 
Divers convinced not to belong to Christ.  none of these Peculiar ones, whom Christ hath given himself for. Alas, the evidence is but too clear. 
Qui non tenentur serio studio honorum operum illi hoc ipso significant se non esse in numero eorum quos Christus sua morte redemit. Piscator Observe. in Text.  Their works testify against them, or at least do not testify for them. These are the things which our Saviour saith testified of him, his good works. The works which I do in my father's name, they bear witness of me, Joh. 10.15. they shown to whom he belonged, declared him to be what he was, the Son of God. And so they do of every man. The tree is known by his fruits (saith our Saviour) Math. 12.33. And so are men by their works, To themselves by their thoughts, the workings of their hearts To others by their words and Actions; known what they are, and to whom they belong, whether to Christ or Satan. What? are you barren Trees, 
Barren trees none of Christ's planting.  bearing no good fruit? surely you are none of Christ's planting. Every plant that abideth in him, bringeth forth much fruit, Joh. 15.5. And what, have you none of this fruit? have you no good works to speak for you? I mean to speak to the World and your own consciences, so as to evidence the truth of your faith; never reckon yourselves in the number of true believers. For this Saint James speaketh fully and expressly in that known place, Jam. 2. Where he showeth how faith without works is but a mock-faith, a dead faith. Faith if it have not works is dead being alone, v. 17. Being alone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by itself, not being accompanied with good works, works of Holiness and Righteousness, which are the inseparable companions of a true justifying faith, it cannot be a true living faith. Which if it were, it would be a working faith. 
True faith a working faith.  So Paul describeth it, Gal. 5.6. Faith working by love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word being taken Passively, (as it proPerly signifieth) it imports a faith actuated by love, thereby quickened and moved to the doing of good works; or Actively (as it is commonly understood) it denotes an active, operative faith, which putteth forth and showeth itself in the exercises of love, love to God, love to his Saints, in doing of good works, works of Piety and Charity. Hereby faith showeth itself to be a true living faith. So doth the Body, by the Operations of it, it showeth itself to be a living body. And so doth faith show itself to be a living faith, by its works, which are Indicativa fidei. I will show thee my faith by my works (saith St. james) Jam. 12.18. No such sure and certain token of a true saving justifying faith, as an uniform, impartial, and universal obedience. Which where it is not in an unfeigned desire and endeavour, it is a clear evidence of a dead faith. As the body without the spirit is dead, so faith without works is dead also (so that Apostle there closeth up that Chapter) jam. 2.26. As the body without the spirit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not that works are to faith as the soul is to the body, the form of it, and giving life to it (which some would from hence infer) that were to stretch the similitude beyond the staple, beyond the scope and intent for which it is here made use of, which is only to illustrate what before was laid down, viz. that Faith without works is dead. So is the body without the soul, or without breath (as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered, which our new Translation in the Margin mindeth us of.) Where there is no breathing, there can be no life; breath being, though not a Cause, yet an Indication of it. And so where faith doth not breath forth and show itself by good works, the evidence is plain it is no other but a dead faith.  

Solitary faith not to be trusted to.  Which in the fear of God let it be brought home to you who reckon yourselves in the number of true believers, putting your confidence in Christ, hoping that as you are Redeemed, so you shall be saved by and through faith. What? is this your faith, fides solitaria, a solitary faith, faith alone, having no good works to attend it? do not think that Christ will ever own you for his. True it is, it is not for your works sake that he will own and accept you, but he will not do it without them.  
But what then shall we say to those evil workers, 
Evil workers none of Christ's people.  whose works testify against them, showing to whom they belong? Good works they have none to speak for them, but evil ones too many to speak against them. Being such as our Apostle speaketh of in the last verse of the Chapter foregoing, Tit. 1.16. Such as profess that they know God, but in works they deny him, being abominable, and disobedient, and to every good work reprobate. Such as it may be give over themselves unto all lasciviousness, to work all uncleanness with greediness (as he saith of the impure Gentiles) Eph. 4.19. working the works of the flesh; which what they are, we may learn from the same Apostle, who giveth us a bedroll of them, Gal. 5.19, 20, 21. Now the works of the flesh are manifest, which are these, Adultery, Fornication, etc. And are not these the works which some, and too many who bear the names of Christians, are given over to? Evil works, which they live and lie in, and make a trade of. A plain evidence that whatever acquaintance they may take of Jesus Christ, calling him their Saviour; yet they are in truth strangers to him. It is that which Paul saith of his Colossians before their conversion, Col. 1.21. They were then alienated, and enemies in their minds by wicked works. And surely so are all they who are workers of iniquity. Giving themselves over unto wicked works, to the practice of them, whatever their profession be, this their practice showeth that they have no true acquaintance with God and Jesus Christ. They are alienated from him, and enemies to him. So as whatever acquaintance they may take of him (as I said) he will take none of them. Depart from me all ye workers of iniquity. That is the answer which the Master of the house giveth unto some who would take acquaintance of him, as you have it Luke 13.26. We have eaten (say they) and drank in thy presence, and thou hast taught in our streets (they had had familiar acquaintance with him) But he shall say to them (as it followeth) I tell you, I know you not whence you are, Depart from me all ye workers of iniquity.] Workers of iniquity, such as make a trade of sin, living in the practice of it, (for such are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not every one that falleth into sin, but such as live in a course of sin) they are workers of iniquity. And being such, whatever outward visible communion they have had with Christ in his Ordinances; in his Word and Sacraments, yet let not them think that he will own them for his another day. No, those that are Christ's, are such as have their Consciences purged from dead works to serve the living God (as the Apostle describeth them) Heb. 9.14. From dead works, that is, sinful works, which are fitly so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in as much as they naturally proceed from a man that is spiritually dead, and make him that doth them liable unto death. From such works true believers have their consciences purged, being freed, as from the guilt, so from the habit and power of them; so as henceforth they do not serve sin, which sometimes they did. God be thanked that ye were the servants of sin (saith Paul of his believing Romans) Rom. 6.17. Such they were before their conversion, but not such now. Now they served another Master. From the time that they came to obey that form of doctrine which had been delivered unto them, to receive and embrace the doctrine of the Gospel, now being freed from sin, they became the servants of righteousness (as it there followeth, v. 18.) And so is it with all those who truly believe on Jesus Christ, and are justified and sanctified by him, they do now serve the living God, working his works, the works of God (as they call good works, john 6.28.) With their minds serving the Law of God (as Paul saith of himself, Rom. 7. last.) However sometimes the flesh, the corruption of their nature carrieth them another way, to the serving of the Law of sin (of which he there complaineth) even as a strong wind drives the vessel against the Tides and streams, yet the bent and inclination of their hearts is towards the Law of their God. They are seriously addicted, and constantly inclined unto good works.  
And so see that it be with every of us. 
Use 2. Believers exhorted to have a regard to good works.  Are we such as lay claim to an interest in Christ, and expect to receive any benefit by his death? see that we be such as have a regard to good works, so as to set upon the serious and conscionable practice thereof.  
Obj. 
Obj. Christ hath wrought what is needful for them.  But happily may some say, what need this be pressed upon Christians? for whom Christ hath wrought whatever is needful, so as there is no more required from them in order to their justification and Salvation, but only to believe on his name. This is the Commandment (saith Saint john) that we should believe on the name of his Son jesus Christ, 1 John 3.23. And when the jailor demanded of Paul and Silas, Sirs, what must I do to be saved? they return him no other answer but this, Believe on the Lord jesus Christ, and thou shalt be saved, Acts 16.30, 31. not making any mention of good works. And our Saviour himself maketh this the only condition of obtaining eternal life, john 3.14, 15. As Moses lift up the serpent in the wilderness, so must the Son of man be lift up, That whosover believeth on him should not perish, but have eternal life. And again in the verse following, God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life, v. 16. And again, v. last. He that believeth on the Son hath everlasting life. So then, what need is there of works?  
Ans. 
Answ. Needful in a meritorious way.  To this the Answer is obvious. 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way, having fulfilled the righteousness of the Law for them. So much we may learn from the Apostle, Rom. 8.4. where he setteth forth this as one end wherefore God sent and gave his Son, That the righteousness of the Law might be fulfilled in us.] The righteousness of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which the Law requireth to the making of a man righteous before God, might be fulfilled in us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not by us, but in us, viz. by the imputation of Christ's obedience unto us. By this means come believers to stand as righteous before God; 
Believers not freed from obedience of the Law.  yet are they not hereby freed from the obligation of the Law. However from the Curse and rigorous exaction of it they are, yet not so from the obligation. But the rather they are hereby engaged to it the more by this Example which Christ hath given them. What St. Peter saith of the Passive obedience of Christ, 1 Pet. 2.21. Christ suffered for us, leaving us an example, that we should follow his steps, being ready to suffer for him, as he did for us, we may say the same of his Active obedience, his observing the Law in so strict a manner. This did he, leaving us an example, that we should follow his steps. And this do we. Herein follow him, though it be as Ascanius the child is said to do Aeneas his father, haud passibus aequis, not with a like stride or pace. This is not to be expected from the holiest men upon earth, that they should follow Christ, fulfilling the Law as he did. Yet this they are to endeavour, to walk exactly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go up to the top of every Commandment (as before I expounded the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And this do we; Applying (inclining) our hearts to (perform) fulfil the statutes of our God (as David saith he did, Psal. 119.112.) Seriously desiring it, vigorously endeavouring it. This is an Evangelical fulfilling of the Law, which by way of duty to their God is required from all true believers. Fear God, and keep his Commandments, for this is the whole duty of man, Eccles. 12.13. Thus than Christians are not taken off from the practice of good works by what ever Christ hath done for them.  

Faith alone cannot justify.  Ans. 2. Neither (in the second place) is it faith alone that can justify and save them. In the clearing of which, that known distinction will be useful, of Fides sola and solitaria, faith only, and faith alone. True it is, it is faith only that justifieth, which it doth not qua Fides as Faith, as a work, (as Arminius would have it) but as an Instrument laying hold upon Christ, and applying his Merit, by which we are justified. But not Faith alone, not a naked faith, faith without works, which (as I have already shown you from Saint James) is no other but a dead, a mock-faith, no true faith. And so, not being able to justify itself, much less can it justify the person in whom it is. Faith without works justifieth not.  
Obj. No? what say we then to that obvious Text of the Apostles, Rom. 4.5. 
Rom. 4. v. 5. cleared.  Where he seemeth expressly to determine the contrary, To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.  
Ans. To this the Answer is soon returned. True it is, faith is counted for righoeousnesse to such a one as worketh not, viz. upon such an account, as looking to be justified and saved by his works. In such a way the true believer renounceth works, not placing any affiance or confidence in them, knowing that he is not able to perform the condition which the Law requireth; And therefore putteth himself upon another way, for the obtaining of Justification and Salvation, which is through faith in Jesus Christ. In the mean time not renouncing works, as to the practice of them in way of obedience unto God; without which a man can neither be Justified, nor saved. Upon this account it is that Saint James joins works together with faith in the business of Justification, in that known Text, (causelessly stumbled at by some, even to the rejection of the whole Epistle) Jam. 2.24. Ye see then how that by works a man is justified, and not by faith only. Not that works have any proper efficiency in, or influence upon the work of justification, which is proper unto faith, as the only Causal Instrument therein, applying Christ with his merits unto the Soul: But they are necessary attendants upon, and inseparable companions to that faith which purifieth, which must be a working faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle calleth it in that Text forecited,) Gal. 5.6. An Energetical, an operative, working faith, a faith working by love, showing itself in a ready performance of all offices and duties both to God and man:  
And therefore (to go on with the Exhortation propounded, 
Good works how necessary.  let not any of us content ourselves with such a faith, a solitary faith, faith alone. But withal, 
Bona opera sunt necessaria ad salutem, vel potius in salvandis (sic enim praestat loqui vitandae ambiguitatis causâ Ursin. Catech. Q. 91.  have a regard unto works, good works, which are no less necessary unto salvation, (or, if we will speak more warily, (as some advise us to do) in salvandis in those that are to be saved) than faith itself is. It it is but a slander, and a groundless one, which they of the Church of Rome cast upon those of the Protestant, Reform Religion, that they cry up faith, decrying works, at least not regarding, 
Extrà statum Justificationis ●emo potest bona opera satis magnifice commendare. Luther.  but flighting them, not looking upon them as in any kind necessary. Than which what more false? Necessary we hold them to be; However not as they do, who look upon them as meritorious causes of salvation yet upon a divers account, as  
I. Necessitate praecepti, in regard of God's command, 
1. In regard of God's Command.  which requireth them at the hands of his perple. Thou hast commanded us to keep thy precepts diligently, Ps. 119.4.  
2. Necessitate Praesentiae, as necessary concomitants of faith, 
2. As Concomitants of faith.  without which a man cannot be justified and saved.  
3. 
3. As the way and means leading to salvation.  Necessitate Medii, as a necessary means to bring men to salvation; Via ad Regnum, though not Causa regnandi, (as Bernard rightly) though not the cause of reigning, yet the way to the Kingdom.  
4. 
4. As evidences of faith, and assurances of Election.  Necessary as to a man's self, for the justifying of his faith, and assuring his election. Justifying of his faith. Faith justifieth the Person, works justify faith, evidence it to a man's self to be a true lively faith. As a man by feeling his pulse beat regularly, he knoweth that his vitals are sound, so by the working of his faith he taketh notice that it is a true faith. And assuring his election. Give diligence (saith Saint Peter) to make your Calling and Election sure, 2 Pet. 1.10. And how shall this be done? Why, If ye do these things ye shall never fall; those things which before he had spoken of, viz. Adding to faith virtue, v. 5. meaning moral virtues, as Justice, and Temperance, and Charity (of which he speaketh afterwards,) as also Godliness, and so endeavour to perform all offices and Duties to God and Man. So doing, hereby may Christians be assured of their Election, and so consequently of their salvation, that they are in a state of grace, and shall never fall from it.  
5. 
5. In regard of others for the gaining of some.  And so again, necessary in regard of others; For the winning of some. Upon this ground Peter requires wives to be obedient to their Husbands, to do their duties unto them, that (saith he) if any obey not the word (being as yet unbelievers) they also may without the word be won by the conversation of the wives, 1 Pet. he 3.1. And in the Chapter foregoing, v. 12. requireth the believers to whom he writeth, that they should have their conversation honest among the Gentiles, that whereas (saith he) they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation; when God shall in mercy visit them, calling them to the fellowship of the Gospel. Thus sometimes unbelievers are won to a loving and liking of God's Religion by beholding those who make a profession thereof to walk answerable to that profession, living soberly, righteously, and Godly.  
And as some may be won, so others may be confirmed hereby, 
Confirming of others.  who otherwise might be offended and scandalised, and brought out of love and liking with that Religion whereof they see no fruits in the Professors of it.  
However, the mouths of wicked men shall hereby be stopped, 
Stopping the mouths of wicked men.  and themselves ashamed. Having a good Conscience (saith the same Apostle Saint Peter) that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ, 1 Pet. 3.16. 
Christians exhorted to be serious about good works.   
In these and many other respects we lookupon good works, not only as expedient, but Necessary. And so looking upon them, let all of us seriously set about them. Being hearers of the Law, be we doers of it. Not the hearers of the Law, are just before God, but the doers of the Law shall be justified, so the Apostle tells the Jews who looked for salvation by the Law, Rom. 1.13. It was not their knowing but their doing that could benefit them in that way. And so is it with Christians, who look for salvation by Christ. It is not their Knowledge and Profession, but their Practice, must render them acceptable unto him. And therefore let all of us up and be doing. Be ye doers of the word, and not hearers only, deceiving your own Souls (saith Saint james) Jam. 1.22. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father which is in heaven, (saith our Saviour) Math. 7.21. Not every one that taketh acquaintance of Christ, professing himself to be his Disciple; and to look for salvation through him, but such as bring forth the fruits of true Sanctification, and new obedience, endeavouring to do what both Law and Gospel requireth, They, and only they can look for salvation.  
Quest. 
Quest. What good works to be done, and how.  But what good works shall we do in order hereunto?  
Ans. 
Ans.  That was the question which the Ruler put to our Saviour, Math. 19.16. Good Master (saith he) what good thing shall I do that I may inherit eternal life? But this he propounded in a Pharisaical way, with a wrong intention, dreaming of a merit of works. But let the thought hereof be abandoned by all Christians who propound the like question, And then I shall return Answer to it, as in part I have already done, giving you some useful directions concerning what works you are to do, and how you are to do them.  
1. Good works to be performed by Christians are (as I have said) all such works as God requireth 
Dir. 1. All such works as God requireth.  in his word, whether in the Law, or Gospel. All which Christians are to have an eye and regard unto, so as not willing to over look or neglect any of them. Such was David's obedience, I shall not be ashamed (saith he) whilst I have respect unto thy commandments, Psal. 119.6. And the like we read of Zacharie and Elizabeth, They were both righteous before God, walking in the Commandments of the Lord, blameless. Luk. 1.6. And such must the obedience of a Christian be, an universal obedience, such in desire and endeavour, so as not willingly to balk or neglect any commandment. That Ruler which we speak of, how strict soever he had been (as he said of himself) in observing of the rest of the Commandments, yet withdrawing his obedience **** to that one, which our Saviour, for Probation or conviction sake, propounded unto him, that he should go and sell all that he had, and give it to the poor, he thereby shown himself to be no better than an Hypocrite. And so do they who pick and choose their Duties, yielding a partial respect to the Law of God, obeying in some things, not in other. For which that of Saint james is express, jam. 2.10. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. Suppose a man so exact as that he should strictly observe the whole Laws, except only in some one particular therein required, or forbidden, yet allowing himself in that one particular breach of it, that declareth him not to be, what he would be thought, a righteous person. That general Maxim holdeth true in this case, A quatenus ad omne. He that yields obedience to one Commandment, because it is a command of God, upon that account will yield the like obedience to all. And this are Christians to do. And this, being sincere, they will do, Being such as are truly Sanctified, now (as the Apostle saith) they are prepared to every good work, 2 Tim. 2.2. Ready to do what ever their God requireth fromt him. And such see that your obedience be, (as to desire and endeavour) an Universal obedience; doing that, all that, which the Lord requireth in his word. Here is the Matter of good works, which Christians are to have an eye at in the first place.  
2. And then (secondly) have an eye to the Order, first looking at the more weighty duties. 
Dir. 2. Good works to be done in right Order.  It was that which our Saviour chargeth upon the Pharisees, denouncing a woe against them for it, Mat. 23.23. woe unto you scribes and Pharises hypocrites, for ye pay tithe of Mint, and anise, and Cumin, and have omitted the weightier things of the Law, Judgement, Mercy, Faith. To be careful in small matters, but regardless in those of greater importance is a sure sign of an Hypocrite. Not but that these things also are to be regarded; These things ought ye to have done (saith our Saviour there to them) but not to leave the other undone. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weightier things of the Law, duties of greatest importance, Christians must have an eye at in the first place Not slighting, not neglecting them however. Yea and if it happen that there be any competition, these are to have the precedence. First look at the more weighty duties, preferring them.  
3. Doing these works in a right Order, that they may be truly good works, see that they be done out of a right Principle, 
Dir. 3. Out of a right Principle:  viz. a threefold Principle, of Faith, and Love, and Obedience.  
1. Of Faith, 
1. of faith.  without which the Apostle tells us it is impossible to please God, Heb. 11.6. Faith, as concerning the work which we do, that it is a thing required by God, agreeable to his mind and will, of which the Apostle speaks, Rom. 14. v. last, where he concludes, whatsoever is not of faith is sin. Whatsoever is done though the thing itself be indifferent or good, yet being done with a wavering conscience, without assurance that the work is in itself wellpleasing to God, and that it hath good warrant from the Word, it is sin in him that doth it; so also concerning God's acceptation of our persons and services, that he doth and will accept whatever we do in the name of Christ. Out of such a Principle did the Patriarches do those works for which they are commended, Heb. 11. What they did they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in faith, by faith.  
2. Of Love. 
2. Of Love.  In this sense see that Faith work by love. What we are sure to be agreeable to the mind and will of God, do it out of Love; Love to God; I will love thee, O Lord (saith David) Psal. 18.1. And love to his Law; O how do I love thy Law? (saith he) Psal. 119.97. Love to his Testimonies; I love thy Testimonies, v. 119. Love to his Commandments and Precepts; I love thy Commandments above gold, yea above fine gold, v. 127. Consider how I love thy Precepts, v. 159. And out of this love keep and observe them; My soul hath kept thy Testimonies, and I love them exceedingly, v. 167. And thus also what duties we do unto our Neighbour, do them out of love, Thou shalt love thy Neighbour as thyself. Thus what good works we do, do them out of a right Principle of Faith and Love.  
3. And (Thirdly) Obedience. 
3. Obedience.  Not out of any by and sinister respects, but in way of Obedience unto God. So did Abraham when he went out to seek a Country, which he knew not where to find; yet by Faith he obeyed (saith the Text) Heb. 11.8. So do we, taking notice what God would have us to do now, not standing to consult with flesh and blood about it (which Paul saith he did not, Gal. 1.16. in obedience to him, do it. Thus did Peter, though he had fished all night and caught nothing, yet, Nevertheless (saith he to his Master) at thy word I will let down the Net, Luke 5.5. Thus having a word from God, now in obedience to him, do what he requireth. Thus did our blessed Saviour suffer what he suffered. He was obedient to the death, Phil. 2.8. And thus let us do what we do. All our works do them in obedience unto God; doing what we do to Man as unto God. So the Apostle requires servants to do their duties unto their Masters, Eph. 6.5. Servants be obedient to them that are your Masters according to the flesh, with fear and trembling, in singlenenesse of heart as unto Christ; doing what they did in obedience to their supreme Lord and Master Christ, in serving them, serve him; Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart (so he goeth on) v. 6. Mark it, In doing their Master's work, they must have an eye at God, doing what they do, as his will. [With good will, doing service as to the Lord, and not unto men, v. 7. Not looking only, or yet chief, at their Masters on earth, but at their great Lord and Master in heaven, the Lord Christ, who requireth from them what they are to do. And this rule let all Christians observe, in whatever works they do, whatever duties they perform, still do all with an eye to God, setting the Lord always before them (as David saith he did, Psal. 16.8.) so walking before him in uprightness and sincerity, which he requireth Abraham to do, Gen. 17.1. And which Hezekiah saith he had done, Isa. 38.3. Here are the Principles out of which we are to act in doing of good works, Faith, Love, Obedience.  

Dir. 4. In a right manner.  4. Then (in the Fourth place) have a regard also to the Manner, that doing good works, we do them Willingly and Constantly.  

1. Willingly.  1. Willingly. Thus doth a man do what he doth out of Love. That is as Oil to the wheels, which makes them go glib. And thus do we perform what good works we do. All kind of duties to God, or our Neighbour. Doing them out of a Principle of love, do them willingly. Thus Paul would have Philemon to do what he required from him, Not as of necessity, but willingly, Philem. v. 14. And thus Peter requires Ministers to do the work of their Ministry, 1 Pet. 5.2. Feed the flock of God which is among you, etc. Not by constraint, but willingly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus are Christians to perform what duties they do, as to God, so to Man. Not grudgingly, but willingly. It is the Testimony which Paul giveth to the Churches of Macedonia, speaking of their charitable contributions, 2 Cor. 8.3. I bear them record (saith he) that to their power, yea and beyond their power, they were willing of themselves. And so should Christians be to every good work; to works, as of Justice, so of Charity and Mercy. Every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity, (so Paul adviseth his Corinthians, in the Chapter following) 2 Cor. 9.7. giving a reason for it. For (saith he) God loveth a cheerful giver. Grudged services are not acceptable to men, much less to God. If there be first a willing and ready mind, it is accepted according to that a man hath (saith the same Apostle in that 2 Cor. 8.12.) It is so with God, who looketh more at the inward man, than the outward; at the Heart, than either Tongue or Hand; at the Will, than the Work. Who also will reward all, and only such services as are so performed. If I do this thing willingly (saith he speaking of the work of his Ministry) I have a reward; but if against my will, what is my reward then? 1 Cor. 9.17, 18. It is not the work or service itself, be it what it will, that will render the doer of it acceptable unto God, and capable of an eternal reward from him, unless it be performed freely, willingly. And therefore let me here do that to you, which I find Titus required to do to those under his charge, in the verse next but one after my Text, Tit. 3.1. viz. Put you in mind to be ready to every good work.  
And among other, 
Works of Charity recommended.  let me here recommend unto you works of mercy and charity; which are looked upon among the chief of good works; and therefore sometimes peculiarly so called. Thus we read of that good woman Dorcas, that she was full of good works and alms-deeds which she did, Acts 9.36. And thus the Apostle showing what is required of one that is to be accounted a widow indeed, fit for the service of the Church, he saith (among other things) she must be one well reported of for good works, 1 Tim. 5.10. And what are those good works? why, in the next words he explains it, If she have lodged strangers; if she have washed the Saints feet; if she have relieved the afflicted, etc. These are the works which he calls peculiarly good works. 
Works of charity peculiarly called good works, and why.  And that not without good Reason, in as much as that Love, which is the sum of the Law, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fulfilling of it (as the Apostle saith of it, Rom. 13.10.) is in this way expressed and showed forth. Now to these good works be you excited. And that specially you to whom God giveth ability for such works, be you willing and ready to do them. That is the charge which Timothy is willed to hand to those that were Rich, 1 Tim. 6.17, 18. Charge them that be rich in this world, etc. that they do good, that they be rich in good works, ready to distribute, ready to communicace. For such to give what they cannot withhold, only what is extorted from them by rates and taxes, and that against their wills, this is not thankworthy. What is this way done, let it be done readily, willingly.  

2. Constantly.  And being willing with good works, be constant in them, not weary of them. This Paul presseth upon his Galathians, as also his Thessalonians, Be not weary of well-doing, Gal. 6.9. 2 Thess. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faint not, give not over. Having set upon a religious course, hold on, be constant in the duties of Piety and Charity. Working whilst it is day (as our Savious saith he did) so long as life lasteth. They who were hired into the Vineyard, must work till the Even. Thus have an eye to the Manner of doing good works.  
5. And lastly, 
Dir. 5. To a right end, the glory of God.  have an eye to the End also, that that be right and good, even the Glory of God. This is the proper and chief end which a Christian should aim at in whatever he doth. So runs the Apostles direction, 1 Cor. 10.31. Whatsoever ye do, do all to the glory of God. To this end serve good works. Being filled with the fruits of righteousness, which are by jesus Christ unto the glory and praise of God, Phil. 1.11. This is finis operis, the end of the work, let it be also finis operantis, the end of the worker. If any man Minister (saith St. Peter) let him do it as of the ability which God giveth, that God in all things may be glorified, 1 Pet. 4.11. This is that which Christians should chief look at in all their Ministrations, in all the services which they perform, as to God, so to their Brethren, that God may be glorified in them and by them.  
Not but that there are also other subordinate ends, 
Christian's may have an eye at the recompense of reward.  which a Christian in doing of good works may have an eye at. Among other he may have an eye at himself, specially at his eternal Reward in heaven. This had Moses an eye at in his sufferings for Christ, he had therein a respect to the recompense of reward, Heb. 11.26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Mercedem illam Abrahamo promissam, Gen. 15.1. terram illam excellentem. Grot. Annot. in loc.  Not only to that temporal reward which the Lord had promised to Abraham (as Grotius expounds it) the land of Promise, the earthly Canaan, but the eternal reward. And the like may Christians in their good works which they do, they may have an eye to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Recompense of Reward, which God hath promised to such workers. And that both Temporal and Eternal reward. Therefore is it that our Saviour propoundeth this as a motive unto them, to put them upon the practice of good works, setting their reward before them. Love your Enemies (saith he) and do good, and lend, looking for nothing again, and your reward shall be great, Luke 6.35. And elsewhere he tells us that whosoever shall do the least office of love Disciple in the name of a Disciple, but give a cup of cold water unto him, he shall in no wise lose his reward, Mat. 10. ult. This Christians may, yea and for their encouragement ought, to have an eye at, as in their sufferings, so in their do for Christ; By patiented eontinuance in well-doing, seeking for Glory, and Honour, and Immortality (as the Apostle describeth the true believer) Rom. 2.7.  

God's glory to be eyed in the first place, not vainglory.  But the chief and main end which they are to aim at, is the Glory of God, seeking that in the first place. Not their own glory. This was the Leaven which soured whatever duties or services the Pharisees performed. What they did, they did it in an ambitious way, out of vainglory, that they might be seen of men● and have glory from them. So our Saviour chargeth it upon them, Mat. 6. v. 2. where also he tells his Auditors what they must expect for such services. Verily (saith he) they have their reward, v. 2, 5, 16. All the reward they must look for. They must look for none from God. Now this let us abandon. Take heed that ye do not your Alms to be seen of men, that is our Saviour's caveat in the first v. there. Not seeking ourselves, our own Glory. This we may hear our blessed Saviour disclaiming, I seek not mine own glory (saith he) john 8.50. But the glory of his Father he did, the glory of him that sent him, as he intimates there in the Chapter foregoing, john 7.18. And this let us in imitation of this our heavenly pattern seek after. In whatever we do, making this our Alpha and Omega, our first and last▪ the chief of all our aims, that God may be glorified in us and by us. This was Paul's main design, in whatever he did, or suffered, that God might be glorified in him, whether by life or death (as he telleth his Philippians, c. 1. v. 20. And this let us make the main end of all our good works, that God (as I say) may be glorified in us and by us. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven (saith our Saviour to his Disciples) Mat. 5.16. Let your light shine.] Manifest your inward graces by your outward actions, which are as beams from the Sun. [Shine before men] who cannot judge of your hearts but by your deeds. [That they may see your good works,] not only hear your words, but behold your works. [And so glorify your Father which is in heaven.] And let this be the main design of every of us, in whatever works we do, that God may be glorified in us, as Paul saith he was in him, Gal. 1. last. So doing, now doubt not but our works shall be acceptable to God, and profitable to ourselves; of which more hereafter in the last particular, to which I now come.  

2. Partic. The inward Affection in doing good works.  The Modus, the inward Affection, or Disposition of this peculiar people in performing of this service, doing of these works, and that is a holy fervour, Zeal, [Zealous of good works.]  

Obs. Christ's people Zelots.  Such the Redeemed of the Lord, Christ's people are, or aught to be, Zelots. Mark it, this is the last Conclusion which the Text holdeth forth unto us. Christ's people must be zealots. So was one of his Apostles surnamed, 
Quod Zelo ferveret. Hieron. Epl. 53. add Riparium.  Simon called Zelotes, Luke 6.15. Acts 1.13. Simon the zealous. And such aught all his Disciples, to be, zealots all. Such were the jews generally under the Law, they were zealous of the Law. So james tells Paul concerning them, Acts 21.20. Thou seest brother (saith he) how many thousand of jews there are which believe, and they are all zealous of the Law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in the Chapter following, Paul speaking to the jews concerning himself, he tells them, how that being a jew born and bred, and taught according to the manner of the Fathers, I was (saith he) zealous towards God, as ye all are this day. Such were they under the Law. And such Christians ought to be under the Gospel; though not in the same way, yet zealots still. Not keycold, nor yet tepid and lukewarm in their Religion, but zealous. That is the Charge which the Son of man giveth to lukewarm Laodicea, Rev. 3.19. Be zealous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which if she were not, he threatens to spew her out of his mouth. Thus Christ will own none for his people but such as are zealous.  
Quest And wherein zealous? 
Quest. Wherein to be zealous.   
Ans. Why, generally, in somewhat that is good. It is good (saith the Apostle) to be zealously affected always in a good thing, 
Ans. Generally, in a good matter.  Gal. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zeal, in itself (as it is with Affections and Passions, whereof zeal is only the Intention, the heightening of them) it is vox media, indifferent; so as it may be taken either in good or bad part, according to the nature of the Object, or matter whereabout it is exercised. So much we may take notice of from that Apostle; who, as he there minds us of a good zeal, so in the Chapter following he tells us of an evil one, Gal. 5.20. where speaking of the works of the flesh, among other he reckons this for one, Emulations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zeals, inordinate heats and contentions about matters not fit for Christians to contend about. Thus then there is a double zeal, Spiritus & Carnis, the one a fruit of the Spirit, the other of the Flesh, a spiritual, a carnal zeal. It is the former of these we have to deal with, a spiritual zeal. Which, as it is proper, so it ought to be common to those that are Christ's; They must be zealous in a good way, in a good matter. This in the General.  

In Particular.  In Particular, the good things whereabout they are to be zealous, may be reduced to two heads, either Gifts, or Works; that they may receive the one, that they may act the other.  

1. For Gifts.  1. For Gifts. This the Apostle calleth for 1 Cor. 14.1. Desire spiritual Gifts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original) be zealous of them, earnestly coveting them. So we find the same word elsewhere more fully and fitly rendered, Cap. 12. v. last of the same Epistle, where we meet again with the same Injunction. Covet earnestly the best gifts. With such earnestness of affection are Christians to seek after spiritual Graces and Gifts. Graces, which may be beneficial to themselves; Gifts, whereby they may edify others; desire them with zeal and holy emulation.  

2. Works.  2. And as Gifts, so Works. As to Receive, so to Do. This the Text points at. A people zealous of good works. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sectatorem bonorum operum; so the Vulgar Latin renders it, A people that are followers of good works. A truth. Such Christ's people must be, Follower's of that which is good (as St. Peter hath it) 1 Pet. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imitators (as that word properly signifieth.) Imitating and following of God. Be ye followers of God, Eph. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imitating him, in doing good unto all. 
Zeal imports an intense Affection.  Thus ought Christians to be followers of good works. Followers after Charity, 1 Cor. 14.1.  
But the word in the Text imports more. 

Vides (inquit Chrysost) ut non simpliciter opera virtutis a nobis exigantur. Ait enim, aemumulatorem, h.e. magna cum alacritate, & ingenti, study & animo utrtutis opera crpessentem. Esti ad loc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to Boyl; per Onomatopaeiam, because when liquor boyles it maketh an hissing noise. Vnde fortasse Anglicum Seeth.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good works. Giving us to take notice (as Chrysostom well observes upon it) that it is not sufficient for Christians to do good works, but they must do them with an intense affection; They must be Emulatores bonorum operum, (as Jerome and Ambrose here render the Word, or (as Beza) Studiosi, bearing a fervent affection to them, and earnestly striving to go before others in them. This is the proper signification of this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, zealous, zeal, (the same in all three Languages) which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a verb which signifieth to boil or seethe, (a word answering it both in sound and sense, and so may be conjectured to be taken from it,) or to make a hissing noise, as water doth when hot Iron, or burning Coals are cast into it, it imports a fervent heat in the Soul, an earnest and vehement Affection. And with such an affection are Christians to go about good works; to be zealous of them, and in them; zealously to Affect them.  
Thus are they to be affected towards their God, loving him with an intense Affection. 
Christians to be zealous towards their God.  So the Law requireth it. Thou shalt love the Lord thy God with all thine heart, and with all thy Soul, and with all thy mind, and with all thy strength; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Saint Mark and Luke have it,) Mark 12.30. Luk. 10.27.  
And being thus affected towards him, they are in like manner to be thus affected for him. This is Phineas' commendation, He was zealous for his God, Numb. 25.13. zealous for his sake (as the 11th. verse there hath it.) He could not endure to see such dishonour done to his God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zelando Z●latus sum: Montan.  and therefore steppeth forth to execute Justice upon the offenders. And the like saith Elijah of himself, I have been very jealous (or zealous, for the word is the same) for the Lord God of Hosts, 1 King. 19.10.14. And the like we read of David, Psal. 69.9. who was therein a type of Christ, of whom it written, the Zeal of thine house hath eaten me up, Joh. 2.17. Such was his Zeal for the worship and service of God, that it was as a fire within him, burning in his breast, and breaking forth as occasion was offered, as at that time it did, when he whipped the buyers and sellers out of the Temple. And thus ought those who profess themselves to be his people, to be affected towards their God. Being zealous for his honour and glory in and about his worship and service,  

Zealous towards their Brethren.  And in like manner are they to be affected towards their brethren, being Zealous of them. So Paul telleth his Corinthians that he was for them, 2 Cor. 11.2. I am jealous over you with a godly jealousy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am zealous of you, ardently affecting you, earnestly desiring your welfare. So ought the Ministers of Christ to be affected towards the people committed to their charge; desiring their good. That is the Testimony which Paul giveth to his Colossians concerning Epaphras (or Epaphroditus, for they are conceived to be both one) a faithful minister of Christ (as he calls him Col. 1.7. 
Epaphras idem qui Epaphroditus, contractione pronunciationis sic Demas est Demetrius Grot. Annot. in loc: ) I bear him record (saith he) that he hath a great zeal for you, Col. 4.13. And thus ought all Christians to be affected towards their brethren, earnestly desiring their good, being ready to express their Affection to them, by being forward to all good offices, ready to every good work, (as we have it in the verse next but one after the Text,) Tit. 3.1.  
With such Zeal are Christians to perform all duties, 
All duties to be performed with Zeal  to do all kind of good works of Piety and Charity, works of Holiness and Righteousness. Being good works, and proper for them, they are be zealous in performing of them. So was our blessed Pattern, the Lord Jesus, in doing the will of his father, of which he saith, that it was his Meat, Joh. 4.34. My meat is to do the will of him that sent me, and to finish his work. This he desired more than his bodily food, which a hungry man maketh haste to, feeding upon it with an eager appetite, and with great complacency, and contentment. And thus are Christians to go about God's work, the doing of his will, making haste to it. I made hast and delayed not to keep thy Commandments (saith David) Psal. 119.60. making it their delight. I delight to do thy will O my God, (saith he) Psal. 40.8. Thy Testimonies are my delight, Psal. 119.16.24. and often in that Psalm. And so is it with every truly godly man; he is one whose delight is in the Law of the Lord (as David describeth him) Psal. 1.4. as in Meditating of it, so in Practising it, doing it with alacrity and cheerfulness, and some spiritual vigour, desiring to run God's ways. I will run the way of thy Commandments, when thou shalt enlarge my heart (saith that holy man v. 32. of that Psalm) A Runner in a race is zealous in his way, putting himself forward what he can, putting all his strength to the work that he is about. And so ought Christians to be in God's ways, being zealous of, and in good works.  

R. This is.  R. And great reason they should be so, this being a thing both Good and Necessary.  

1. Good.  1. Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is good to be zealously affected (saith the Apostle there) Gal. 4.18. To be zealous in good works is a good thing. Good  
1. In as much as it is acceptable to God. 
1. Acceptable to God.  That is Paul's Argument which he maketh use of to bring Christians upon their knees, to pray for Magistrates, supreme, and subordinate, For Kings and all that are in authority, For (saith he) this is good and acceptable in the sight of God our Saviour, 1 Tim. 2.3. And so is such a zealous performance of duties, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good & acceptable in the sight of God. So was Phinehas' zeal, whereby he made an atonement for the people, and procured to himself and his, the Covenant of an everlasting Priesthood, as the Lord tells Moses, Numb. 25.11, 12, 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them. Wherefore say, Behold, I give unto him my Covenant of peace. And he shall have it, and his seed after him, even the Covenant of an everlasting Priesthood, because he was zealous for his God, etc.  
Nothing more acceptable unto God than zeal for him. Which he hath such a regard unto, that for the sake thereof he oft times overlooks many infirmities in his people. So was it in that act of Moses, of which we read, Exod. 32.19. When being transported with a holy zeal for God, and his glory, he cast the Tables of the Law, which God had newly written with his own finger, out of his hands and broke them. An Act however by some excused and defended, as being done by a divine Instinct, and so rather out of deliberation than Passion, to signify the Breach of Covenant betwixt God and his people, whom they had so highly provoked by their Idolatry, yet it is more probably looked upon as unadvisedly done. His spirit being exasperated by what he saw tending so highly to the dishonour of his God, as thereupon he spakes unadvisedlie with his lips, (which the Psalmist saith he did, Psal. 106.33.) so he also did unadvisedly with his hands. But in as much as it was a holy zeal for the glory of God that thus transported him, we do not any where find that God was angry with him for it. So well pleased is God with such a Zeal in his people, a holy zeal, a religious zeal, zeal for his glory, that where that is, he overlooketh any imperfections and failings in their performances.  
And (secondly) as it is acceptable to God, so profitable to a man's self, being very advantageous to a Christian in the course of his obedience.  

1. Fitting him for good works.  1. Fitting him for it, preparing him to every good work. Of such use is Natural heat in the Body, it maketh fit for motion and Action, which otherwise, being cold, it is indisposed to, and unfit for. And of like use is this Spiritual heat, a holy fervour in the Soul, it fitteth and prepareth it for well doing, the doing of what ever service to God or Man.  
2. And (secondly) preparing a man for it, it putteth him upon it, 
2. Putting him upon them.  causeth him not to delay but to make haste, to take every opportunity that is offered for the doing of good Even as fire being in a flame, now it layeth hold of whatever combustible matter cometh near it So doth Zeal (which is nothing but Love in a flame) it readily taketh hold of all opportunities of doing good works; making men not slothful but diligent in the work and service which they have to do. Thus it is said of Apollo's, Act. 18.25. that being fervent in spirit he spoke & taught diligently the things of the Lord. Tuhs where there is this zeal in the heart, it will set the head and hands on work, making men (as I said) not slothful, but diligent in the service of their God. So much the Apostle insinuates in the Text, Rom. 12.11. where he conjoines those Precepts, Not slothful in businesses, fervent in spirit, serving the Lord.  

3. Carrying him through them.  3. And (thirdly) thus putting a man upon good works, it will carry him thorough them, not withstanding what ever difficulties he may meet with in his way. So is it with the Traveller, having (as we say) a good will in his way, now he goeth through thick and thin, through all ways and weathers. And even so is it with a Christian that is zealous in the service of God; this carrieth him through whatever opposition or discouragements he may meet with. Such effect it had in and upon the blessed Apostle S. Paul, who, notwithstanding he took notice what rubs lay in his way, how that Bonds and Affliction did abide him, (wait for him) as the Holy Ghost witnessed in every City (as himself telleth the Elders at Miletum) Acts 20.23. Yet (saith he) none of these things move me, neither count I my life dear to myself, that I might finish my course with joy, and the Ministry which I have received of the Lord, v. 24. Being zealous for his Lord and Master Christ, that carrieth him through the service which he had to do for him, maugre all opposition. And so will it do the Christian in whose heart it lodgeth. Thus is this zeal a good thing, acceptable to God, and profitable to a man's self, preparing him to good works, putting him upon them, and carrying him through them.  
And not only good, but Necessary, 
Reas. 2. Zeal necessary  without which, good works cannot be done well, so done, as that they may be acceptable to God. As it was before, and under the Law, the Sacrifices could not be offered without fire. And therefore Abraham being to offer his son, he carrieth fire with him, He took the fire in his hand▪ and went, Gen. 22.6. And to this end was it that the sacred fire, which first came down from heaven, was continually kept in upon the Altar, that they might always have it at hand to offer their sacrifices with upon all occasions. Even of such use is zeal to the Christian, who must himself be salted with fire. So our Saviour expresseth it, Mar. 9.49. Every one shall be salted with fire; have his heart seasoned with the fire of divine love and zeal, without which he cannot offer up a sacrifice unto God. It was the fire which made the smoke of the Incense-offering to asscend up unto heaven. And so it is the zeal of the person in doing good works that maketh them come up before God. As the Angel telleth Cornelius, Acts 10.4. Thy prayers and thine alms are come up for a memorial before God. How so? why he was zealous of those good works, A devout man, and one that feared God, with all his house, giving much alms to the people, and praying to God always (as the second verse there describeth him.) He was a true Zealot. And being so, his services were accepted.  
To proceed no further in the Doctrinal part. You see that it is so, and why it is so. Christian's ought to be Zelots, zealous of good works. This is Good, Acceptable to God, and Profitable to themselves, yea Necessary, without which no acceptation of their services. That which now remains for the finishing of this Point, and this Text, is Application. 
Applic.   
Which let it be directed (in the first place) by way of Conviction. 
Use 1. Divers, not such as becometh the Redeemed of the Lord.  If this be the Qualification of Christ's peculiar people, that they are Zelots, zealous of good works, then what shall we say to many who account themselves to be of this number, professing themselves the disciples of Christ, having his name called upon them, they are Christians; but where is this Affection? where is this holy Zeal? Alas! not a spark of that heavenly fire to be found upon their hearths, in their hearts. Instance in three sorts of them. 
Three sorts.   
1. Some there are who are Keycold. 
1. Such as are keycold.  Not any the least warmth to be felt or found in them. As for the world, and the matters thereof, they are fire-hot, zealous and forward enough, and a great deal too much; none shall go before them. They are such as the Wiseman speaketh of, Prov. 28.20. They make haste to be rich. And for Honours and Promotions they are ambitious enough, following them with an eager pursuit; but as for the matters of God, there is not the least warmth to be found in them. They are cold at the Heart, cold in the Mouth, cold in the Hand.  
1. Cold at the Heart, 
Cold at the Heart.  bearing no true affection to God, to his worship and service. Alas! so far are they from affecting of God, that they seldom or never think of him. God is not in all their thoughts (as David saith of the wicked man, Psal. 10.4.)  
2. And being thus cold at the Heart, no wonder if they be, what also they are; cold in the Mouth, 
Cold in the Mouth.  not speaking either to God, or for him. Not speaking to him by prayer. They are such as call not upon his name as the Prophet describeth Heathens, Jer. 10. last. Unless it be in the time of their affliction and distress. Then it may be (as the Lord speaketh of the Jews, Hos. 5. last) they will seek him early, diligently, than they will cry unto him, but at other times he heareth not of them. A plain indication, that what therein they do, is not out of any love to God, but self-love. And as they have no desire to acquaint themselves with God by speaking to him, so theyhave not a word to speak for him. Let his Religion, his truth, his name, his cause, his servants suffer as they will, this moveth not them. They are herein of Gallio's mind, not caring for any of these things (as it is said of him, Act. 18.17.)  
3. And being thus cold in the Mouth, they are as cold in the Hand. 
Cold in the Hand.  Not having a good word for God, they have not a good work for others. Works of Charity and Mercy are things which they neither have, nor desire to have any acquaintance with. What they do in this way, it is extorted from them. Being herein like Wells, not Fountains. What cometh from them must be drawn, letting nothing go but what they cannot hold. Now as for such, let them not dishonour Jesus Christ so much as to call him their Master. Which if they do, he will not own them for his people.  
A second sort there are, who, though they be not thus Keycold, yet they are at the best but lukewarm. 
2. Such as are Lukewarm.  This was Laodicea's temper, Rev. 3.16. she was neither hot nor cold, but lukewarm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a tepid, lukewarm temper, as to matter of Religion indifferent, showing no zeal for God, for his truth, for his worship and service. And is not this the very temper of too many among us at this day? who would be thought to be such as that name imports, Laodiceans, that is, just and righteous persons, and it may be, as to deal in the world, such they are: I, but what are they as to Religion? here, at the best, they are but lukewarm, indifferent. Indifferent as to their Profession, whether Protestants or Papists. That Religion which the State holdeth forth, is their Religion. Thus do they, in stead of serving the Lord, which the Apostle requires them to do, Rom. 12.11. serve the time (which that Text, having been (as it is conceived) corrupted or mistaken, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tempori servientes. Erasmus.  in some Copies is made to speak) and that in an ill sense too. As for any true love to one Religion more than another, they are not guilty of it; And so is it in their Practice. They perform public duties, come to Church, join in prayer, in hearing of the word, and it may be also in receiving of the Sacrament; but this they do merely for custom and fashions sake, not out of any zeal that they have to the worship and service of God. So much they plainly declare, as by their neglect of preparation before they come, which is no other than if they were to go to an ordinary meeting, a feast, which for civilities sake they will grace with their best apparel, and other preparation they make none when they are to come to the house of their God, so also by their demeanour being come, where they give themselves to sleeping, or gazing, or talking, or eyeing of the clock or glass, to see how the time passeth, in the mean time little intending the business they come about. Plain evidences that they bring no fire with them for the offering up of their Sacrifices. Making the best of it, they are but lukewarm in their Religion. Some duties they do (it may be) and that not only in public, but in private, I, but they do them as if they cared not whether they did them or no. And thereupon it is that upon every trivial occasion they are taken off from them. Such lukewarm Christians there are too many among us.  

Lukewarm Temporizers.  Among whom it may be some of them are Professors, such as would seem to be Religious. I, but it is not out of any true love which they bear to Religion, but only as it may be some ways advantageous to themselves in point of honour or profit. A disease which I fear many are sick of in these unsettled times; which whilst they favour Religion, they will seem to embrace it. But if that wind should turn, so would they. Which some misdeeming, their policy is to stand Newters, not to appear for any way. In the mean time contenting themselves with the neglect of some Ordinances of God, rs in particular that of the Lords Supper. Too plain an evidence that they have not such a zeal to God, and to his worship and service, as the Redeemed of the Lord, Christ's peculiar people ought to have.  
Thus many are, yea and some make it their design so to be, Lukewarm in their Religion. 
Lukewarmness in some a politic design.  As for zeal, it is a temper which their policy approves not of. No, a middle temper is the best, neither hot nor cold. But herein how are they mistaken? Of all tempers Christ liketh it worst: So he tells the Laodicean Church there, Rev. 3.15, 16. I would thou wert either cold or hot. So then, because thou art lukewarm, etc. I will spew thee out of my mouth. Meats and drinks which are lukewarm, are most offensive and displeasing to the stomach, apt to provoke vomit. And such are all Newters, and Politic Time-servers, unto Jesus Christ, loathsome and detestable, such as sooner or later he will cast out with loathing and detestation. Here is a second sort, Lukewarm Christians.  
Besides these, a third sort there are, who are zealous; I, but of what? Not of good works. 
3. Some zealous, but not of good works.  What then? Why either  
1. Of things Indifferent, which they superstitiously doting upon, make necessary, 
1. Of things indifferent.  showing more zeal for humane inventions, than for any part of the instituted worship and service of God. Such was the zeal of the Pharisees, who found fault with the Disciples of Christ, and quarrel with him their Master about it, because they did not observe their Traditions: Why do thy Disciples transgress the Tradition of the Elders (say they?) For they wash not their hands when they eat bread. Matth. 1.2. Thus were they very zealous for those ceremonious observances, which being in themselves indifferent, they putting a Religion in them, made necessary; preferring them before divine Institutions and Commands. So our Saviour there chargeth it upon the v. 6. Thus have ye made the Commandments of God of none effect by your Traditions. And such was Paul's zeal before his Conversion (as himself acknowledgeth it) Gal. 1.14. I was then (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more exceedingly zealous of the Traditions of my Fathers. And such a zeal may we see at this day among those great Zelots of the Roman Church; who are transcendently, more exceedingly zealous than others. But whereof is it? Why, of the Traditions of their Fathers, humane Inventions, Rites, Ceremonies, such as have no warrant from the Word. And would to God there were not too much of this zeal to be found amongst some Protestants at this day, even amongst ourselves, who are still so much addicted to old Customs, and Rites, and Ceremonies, as that their zeal to them maketh them overlook the substance of Religion, and to neglect (as I said) some of the Ordinances of God. Being zealous for Humane, they neglect Divine Institutions.  

2. Of evil works.  2. Others there are, worse than these, who are zealous about things in themselves evil: Such are persons openly wicked, who are zealous Actors of sin, committing it with greediness. Such were some of the Gentiles, whom the Apostle describeth, Eph. 4.19. Being past feeling, they have given themselves over unto lasciviousness, to work all uncleanness with greediness. Would to God there were not some such to be found among Christians, amongst us, Riotous, Intemperate, Luxurious persons, such as Run to all excess of Riot (as St. Peter hath it, 1. Pet. 4.4.) And such zeal shall we find amongst Idolaters, Those of old whom we read of; among whom some thought nothing too dear for their Idols, not sparing, some of them, to sacrifice their Children unto them. So did the worshippers of Molech, or Baal, of whom the Prophet Jeremy speaketh, Jer. 19.5. They have built also the high-places of Baal, to burn their sons with fire for  offerings unto Baal. And such are the prime Zelots of the Church of Rome at this day; such as are zealous for their Idolatry and Superstition, as Invocating of Saints, Worshipping of Images, Adoring the Sacrament, etc.  
3. Another sort there are who are zealous against good works, 
3. Against good works.  speaking evil of them, and persecuting those that do them. Such was Paul's zeal before his Conversion, as himself acknowledgeth it, Phil. 3.6. Concerning zeal, persecuting the Church. Such zeal our Saviour tells his Disciples they should make account to meet with from those who liked not their way, John 16.2. They shall put you out of the Synagogues; Yea, the time cometh, that whosoever killeth you, will think that he doth God service. And such zeal may we find among Papists at this day, who care not what cruelties they exercise upon the true Professors of God's Religion. And would to God there were not some of this zeal to be found among ourselves, in such as are zealous against the ways of God, and those that walk in them, not sparing to revile the Ministers of God for doing their duty, and to rail upon his servants for being so forward, so zealous as they are of good works. Thus their zeal is against zeal, which they look upon as no better than folly and madness in those who express it in the course of their lives and conversations, by being more forward and zealous than others.  
Now (to close up this Branch of the Application) as for all these, let them here take notice, that being such, we cannot reckon them in the number of this peculiar people, whom Christ hath Redeemed and Purified, to this end, that they should be zealous, and zealous of good works.  

Use 2. Exh. Be zealous.  Which let all of us (in the second place) be exhorted and excited to. That we may approve and evidence ourselves to be of this blessed number, such as belong unto Jesus Christ, be we zealous, zealous for God, in doing his will. Be zealous (saith the Spirit to the Laodicean Church.) And such let us be.  

1. Motives and means for the kindling of this fire.  For the kindling of which fire in our hearts, do but consider (in the first place) how zealous God hath been and is for us, for his people, Thus saith the Lord of hosts, I am jealous for Jerusalem, and for Zion with a great jealousy, Zach. 1.14. 
1. Consider God's zeal for us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kinnethi (saith the Original) zelatus sum, I have been zealous for them with a great zeal. Such is God's affection towards his Church and people, like that of a most affectionate husband towards his beloved wife, whom he cannot endure to see wronged. Such is God's zeal for his people; Which as it induceth him to make, so to perform and make good his promises unto them. This it was that moved him to give his Son Christ for them, to send him into the world to do what he hath done, and shall do for them. To us a child is born, to us a son is given (saith the Prophet Esay, speaking of Christ, Isa. 9.6.) And what moved God to do this? Why, The zeal of the Lord of hosts shall perform this (so the Reason is rendered in the verse following.) Thus hath God been zealous for us, great reason then that we should be zealous for him.  
2. And again consider how zealous jesus Christ hath been for us. 
2. The zeal of Jesus Christ in giving himself.  What affection he hath shown to us in doing what the Text mindeth us of, giving himself for us, and that to the Death, even that accursed death, treading the winepress of his Father's wrath for our sakes. What zeal did he herein show for us? How earnest was his desire of effecting the work of our Redemption? This is that which he telleth his Disciples, Luke 12.50. I have a Baptism to be Baptised with, (saith he) and how am I straitened till it be accomplished? A Baptism, meaning his Death and Passion, whereby he was consecrated to be the Saviour of the world. And concerning this he saith, he was straitened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earnestly desiring the accomplishment thereof, that so the work of man's Redemption, which he made his grand design, might be effected. A work which he was very zealous of. And hereupon it was that he was so far from declining of that bitter Cup (as Peter would have had him to do) that he even maketh haste (as it were) to drink it, going into the Garden, where he knew the High Priests officers would come to apprehend him, and there going forth to meet them, offering himself unto them, not accepting of any attempt for his rescue (as I shown you in opening the first Branch of the Text, how Christ gave himself for us.) Such was his zeal for us, that he thought not his dearest blood too dear for us. And oh how zealous then should we be for him? Was he so zealous in suffering for us, how zealous should we be in doing for him? Let these Considerations serve (as well they may) for the kindling of this fire.  

2. Considerations useful for the blowing up of this fire.  Which being in this way kindled, let our next work be to inflame and blow it up. In which way (among other) make use of these Considerations.  

1. The zeal of Angels in serving their God  1. Look upon the blessed Angels, considering how zealous they are in serving their God and us. So much we are put in mind of by that name which is given to some of them, who are called Seraphim: So we find them, Isa. 6.2. where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne, with a guard of Angels about him, he saith, About it stood the Seraphims (or rather Seraphim, as the plural termination in the Hebrew requires it should be;) Seraphim, a word coming from Saraph, which signifieth to burn, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit.  form whence they were so called, as to import their singular splendour, so also their fervency of love to God, and zeal in his service; Who maketh his Angel's Spirits, his Ministers a flaming fire, Psa. 146. Such are those glorious Spirits. Whence it is that in the verse there following they are said to have each of them six wings, two whereof were to fly withal (as also the Cherubins in the Temple had, 1 King. 6.27.) intimating their promptness to, and swiftness in executing the will of their God, doing whatsoever he putteth them upon, Doing his commandments, harkening to the voice of his word (as the Psalmist describeth those heavenly Spirits) Psalm 103.20.  
And as they are zealous in doing service to their God, so to his people; 
In serving his people.  Being Ministering Spirits unto them, sent forth to Minister unto them who shall be heirs of Salvation (as the Apostle sets forth their office, Heb. 1. last) how intent are they about this work? Take heed (saith our Saviour) that ye despise not one of these little ones (the meanest of God's servants;) For I say unto you, that in Heaven their Angels do always behold the face of my Father which is in heaven, Mat. 18.10. waiting for Gods command to be employed for the meanest of his servants. And are they so zealous in his service? Why then should not they who hope to be like unto them another day (which our Saviour tells us all true believers in the Resurrection shallbe, Matth. 22.30.) strive to be herein like unto them?  
2. And as Angels, so the Saints of God 
2. The zeal of God's Saints.  upon earth, how zealous do we find many of them to have been? How zealous for their God? So was Moses, and Phineas, and Elias, and David, of whom I spoke before. And such was john the Baptist, A burning and a shining light, John 5.35. burning in his zeal for God, and shining in his doctrine and life before men. And of the like spirit was Paul, who, when the Disciples, understanding what troubles he was like to meet with at jerusalem, dissuaded him from going up thither, tells them, I am ready not to be bound only, but to die at jerusalem for the name of the Lord jesus, Acts 21.13. And how zealous for their Brethren? So was Moses, who rather than Israel's sin should not be forgiven them, wisheth that God would blot his name out of his book of life, Exod. 32.32. In like manner St. Paul, being transported with the like affectionate zeal for his Countrymen the jews, I could wish (saith he) that myself were accursed from Christ for my brethren's sake, my kinsmen according to the flesh, Rom. 9.3.  
And like zeal we find in other of the servants of God. As in Mart. Luther, who being dissuaded by his friends from adventuring his person at the Council at Worms, took up that Heroic resolution, that though there were as many Devils there as tiles to cover the houses, yet would he in the name of the Lord jesus present himself there. And the like we read of Mr. Calvin, how that bewailing the sad differences amongst the Churches in his time, he professed, Ne decem quidem maria, that it was not the sailing over of ten Seas that would grieve him, so he might but obtain an uniform draught of Religion. Now setting these, and the like Precedents and Examples before us, let them be as so many provocatives unto us. Such effect had the forwardness and liberality of the Corinthians in their charitable Contributions; this their zeal provoked very many (as the Apostle tells them, 2 Cor. 9.2. And of such use let the zeal of God's servants be unto us, serving to blow up this heavenly zeal in our hearts.  
3. And such use make we of that zeal which we see betwixt Men upon Civil interests. 
3. Zeal betwixt men upon civil interests:  Thus when railing Shimei reviled and cursed the Lords Anointed, King David, in that base and unworthy manner that he did, Abishai hearing it, he could not endure it, but presently he tenders his service to his Master for the revenging of his quarrel, by taking off the head of the dead dog (as he calls him) as we have the story, 2 Sam. 16.9. And like instances we meet with many, of such as having espoused the interest of some other, have been so zealous in the maintaining of it, as that they have not spared to expose themselves to the greatest of hazards, 
Sir Henry Slingsby, Dr. Hewet, beheaded on Tower-Hill, June 8. 1658.  even to the losing of their lives in the service: (Of which kind this week last passed furnisheth us with two sad examples in this Nation.) Now shall men be so zealous for men, and shall not Christians be as zealous for their God? Who, as he is able to protect and bear them out in whatever they do for him, so he will not be wanting in recompensing of them; Neither of which men are sure of from whomsoever else they engage and undertake for.  
4. And like use make we of the zeal which we see, or hear of in evil workers; as viz.  
1. In Satan, who ceaseth not to compass the earth, as himself declares it, job 1.7. The Question being put to him by God, Satan, whence comest thou? he presently returns Answer (which he doth once and again, Cap. 2.2.) From compassing the earth to and fro: or (as our new Translation hath it) from going to and fro in the earth, and from walking up and down in it. Such is his zeal to do mischief, that he is continually ranging to and fro, seeking opportunities and advantages, Like a roaring Lion walking about, seeking whom he may devour (as St. Peter expresseth it) 1 Pet. 5.8. So greedy is he of his prey, zealous to do mischief.  
2. And the like zeal we may see in his Instruments. 
2. His Instruments, Seducers.  With what zeal do they serve this their Lord and Master? False Teachers, subtle seducers, how zealous are they in propagating and spreading of their pernicious errors. They compass sea and land to make proselytes (as our Saviour says of the Scribes and Pharisees, Mat. 23.15. And thus Saint Paul, speaking of false Teachers which opposed him and his Doctrine, he tells his Galathians, that they zealously affected them, Gal. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were very zealous in seeking to gain them, and bring them over to their way.  
And as Seducers, so Persecutors; 
Persecutor●▪  How zealous shall we find them in persecuting the truth, and the sincere professors of it. Concerning zeal, persecuting the Church (saith Paul of himself before his conversion in that Text forecited, Phil. 3.6. A Persecutor he then was, and that a zealous one, Breathing out threaten and slaughters against the Disciples of the Lord (as it is said of him, Acts 9, 1.) So vehement was the heat of his enraged heart against Christ and his followers, that he discovered it both in his words, by his menacing and threatening language, and also in his actions; taking upon him the office of an Apparitor, and procuring a Commission from the High Priests, that if he found any of that way (professed Christians) whether they were Men or Women, he might bring them bound to jerusalem (as it there followeth in the next verse) v. 2. So zealous then was he against Christ, and against all that professed the name of Christ. And what he was then against them, the like were others afterwards against him; some combining and banding themselves against him. So we read of those jews, Act. 23.12. They banded together, and bound themselves under a curse, saying, that they would neither eat nor drink till they had killed Paul. Such was their zeal against the way which he then held forth. And may we not see the like among those of the Romish Religion, who spare not to prosecute whoever they are that dissent from them, with fire and faggot. Witness the Marian Persecution in this Nation in the last Age, which spared neither Sex nor Age. So zealous are the Devils Instruments in serving of him, in doing of his work.  

3. His servants, false worshippers.  3. And like Zeal shall we find in his Servants, Idolaters, and false worshippers, how zealous shall we find them in their way? So were the Ephesians for their Diana, whom we may hear crying out for two hours together, Great is Diana of the Ephesians, Acts 19.34. And so are the Papists at this day, for their Superstitious and Idolatrous worship. And so are profane persons, 
Profane Persons.  who willingly make themselves slaves to their lusts, serving divers lusts and pleasures (as the Apostle hath it in the Chapter after the Text) Tit. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Addicti, Mancipati; Addicted, Mancipated, enslaved to them; which they are in a spontaneous and voluntary way; selling themselves to work evil (as it is said of Ahab, 1 King. 21.20.) giving over themselves to the committing of sin, and that with greediness (as the Apostle speaketh of the Gentiles, Eph. 4.19.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an unsatiable desire, or (as it were) striving how they may do most evil. Thus are wicked men, in doing of wicked works, they are zealous, resolved in their way, so bend upon their will in it, that nothing shall take them off, or turn them aside. Ye are of your father the Devil, and the lusts of your father ye will do (saith our Saviour to those malicious jews) john 8.44. Being of the like temper and disposition with the Devil, and resembling him as the Child doth the Father, his lusts they would do. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quicquid collibitum est (as Grotius explains it) whatever he pleased. So forward are wicked and ungodly men in serving of sin and Satan, in doing of wicked works, which they do in a zealous way. Their feet run to evil (as the Wiseman saith of them, Prov. 1.16. And are all these so zealous in evil works? O then how zealous should we be in good works! What, shall the servants of Satan be more zealous in serving their Master, than we in serving ours? Let all these serve as Incentives to our zeal, to stir and blow up this heavenly fire in our souls.  
4. And whilst we make this use of their zeal 
4. The zeal of wicked men against zeal.  in & for evil works, make we the like also of their zeal against good works, and against the Actors of them. Wicked men they cannot endure those that are zealous of good works, they are a mote in their eye; they are ready to speak evil of them, to revile them, and upbraid them with this their zeal. But let this be so far from quenching, or yet cooling hereof, that let it rather be an Incentive to it. Like as the wind is to the fire, or water to the Smith's forge, which make it burn and flame so much the more; such use make we of the scorns and obloquys which men of the world cast upon the zealous profession and practice of Godliness, Let this make us so much the more zealous. Such use did David make of that jeer which scoffing Michal put upon him for his zeal which he shown in bringing the Ark of God into its place; when she saw him dancing before the Lord with all his might (which the Text tells us he did) 2 Sam. 6.14. This she maketh a jeer of, upon her next meeting with him, saluting him in that scornful manner (as we find it there, v. 20.) How glorious was the King of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamefully uncovereth himself. But what saith David this? That we may read in the verses following, v. 21, 22. It was before the Lord (saith he) which chose me before thy Father, and before all his house, etc. Therefore will I play before the Lord, and I will yet be more vile than this. So far was this from quenching or cooling his zeal, that it inflames it; so far from taking him off from such demonstrations of his affection to his God, that it heightens his resolution that way. And of like use let the reproaches and scorns which wicked men cast upon the ways of God, and those that walk conscionably in them, be unto us, every one as a blast to blow up this fire.  

3. This fire to be kept in.  Which being thus kindled and blown up, then let our next care be to keep it in. This was the Charge which God committed to his Priests under the Law concerning the fire upon the Altar; That they should look to it, to keep it in by day and by night, so as it should never go out, but be continually burning (as we have the Law for it, Leu. 6.12, 13. And such care let all the Lords people have of this heavenly fire, this holy zeal for their God. Being once kindled in their hearts, let them be careful to keep it in. See that it do not die, and go out; As knowing it, that they shall have occasion every day to make use of it. Upon this account was that fire upon the Altar to be looked to in that manner, 
Reason 2. Being of daily use.  in regard of the daily use which they had of it in offering of Sacrifices. And upon the like account let all the Lords people have a care to keep in this sacred fire in their hearts, in as much as they shall have a daily use of it: Use of it in all the services which they do to God or Man; All which they are to do with a holy zeal and fervour.  
And (2ly) if it be not looked to, 
Reason 1. Subject to die.  it is ready to go out. So the Spirit tells the Church of Sardis concerning her graces, Rev. 3.2. Strengthen the things which remain, which are ready to die. So is it with Graces themselves; and so is it much more with zeal, which is (as I said) not so much any distinct grace, as the intention and heightening of other graces. Now this Christians are subject to lose. Though the fire be not quite put out, yet the flame may. Though believers shall never fall from grace itself totally and finally, yet from the degree they may. So was it with languishing Ephesus, against whom the Son of Man, the Lord Jesus bringeth that Action, Rev. 2.4. Nevertheless I have somewhat against thee, because thou hast left thy first love. Though not her Love, yet her first love, her zeal was gone. This is a fire, which if not looked to, will quickly go out; especially having so many Quench-coals as it meeteth with in and from the world, which should make christian's (looking upon this as heavenly fire (as that upon the Altar was, fire which came down from Heaven) to be the more careful of it.  

Quest. How kept in.  Quest. What then shall we do for the keeping of it in? A needful Question in these declining Apostatising times, wherein how many may we see every where sick of Ephesus' disease, having lost their first love? Time's too like those which our Saviour foretold of, Mat. 24.12. Because iniquity shall abound (saith he) the love of many shall wax cold. Love to God, and love to man, shall grow cold, not showing itself as before, in offices of Piety and Charity. A truth, which we see too sad an experience of everywhere: So as this Question, as it is useful at all times, so needful at this.  

Ans. The Metaphor followed.  Ans. In Answer hereunto, I shall still follow the Metaphor which the word in the Text leadeth me to; which, as I have shown you, is taken from fire. Now for the keeping in of fire, there are three things principally useful and needful, viz. the Stirring of it, Blowing of it, Feeding of it. And every of these let us in a spiritual sense practice as to our zeal.  
1. Stirring up this fire. 
Dir. 1. This fire to be stirred up.  That is the advice which Paul giveth to Timothy concerning his Ministerial gift, 2 Tim. 1.6. I put thee in remembrance that thou stir up the gift of God which is in thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A Metaphor taken from fire, which being ready to go out, is revived by stirring it up. And this do we concerning those graces which we have received, stir them up. And as all other, so specially our love, whereof (as I said) zeal is the flame, the Intention of it. Stir we up this Grace: Which do we, as by other means, so specially by working those aforesaid considerations upon our hearts, touching the love of God and jesus Christ to us, manifested in giving himself for us; Which was Love in the height of it, Zeal, love beyond all our Comprehensions. So God loved the world, that he gave his only begotten Son, John 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So, so as cannot be paralleled, nor yet expressed. Often call we to mind this Love, this Zeal of God and Jesus Christ for us. This will be of singular efficacy in stirring up the like intense affection in us towards them again. The love of Christ constraineth us, 2 Cor. 6.14.  
2. Stirring up the fire, blow it; 
Dir. 2. This fire must be blown by Prayer.  Which is done by Prayer. Prayer is as the Bellows for the blowing of this fire, which Christians upon that account are every day to make use of. Pray without ceasing, 1 Thes. 5.17. Begging from God not only Grace to do his will, but Zeal in doing it. This course took Baal's Priests, when they would have fire to consume their sacrifice, They cried unto their God for it; They called on the name of Baal from morning to evening, saying, O Baal hear us, 1 King. 18.26. What they did in an impious way to their deaf and dumb Idol, do we the like in a Religious way to the true and living God, as Elias there did, v. 37, 38. Being every day to offer up the sacrifice of some good works or other unto him; beg we from him this heavenly fire, that he would inflame our hearts with affections suitable to the services which we are to do.  

Dir. 3. This fire to be fed.  3. And then (in the third place) Feed this fire. This course took the Priests for the keeping in of the fire upon the Altar, they fed it with wood every morning, as we find them ordered to do, Leu. 6.12. And like course take we for the keeping in of this holy fire in our hearts: 
By the Fuel of divine Meditation. Three useful Considerations.  Feed it every morning, every day, and that by the fuel of Divine Meditation, frequently meditating, as upon what hath been already propounded, so also upon these two or three other Considerations.  
1. Whose work it is that we do. Even the work of the Great God. Such are all good works. 
1. Good works are God's work.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The works of God, Joh. 6.28. His works, because commanded by him, and done for him. Which being duly considered, it cannot but quicken the soul up to this service, wherein we serve so great, so good a Master. This we do in whatever the work be, if a good work. Servants in serving their Masters they serve the Lord (as I shown you) And so do Christians in whatever duties, as of Piety, which immediately respect God, so of Charity. He that hath pity upon the poor, dareth unto the Lord, Prov. 19.17. So God taketh what is done for his sake, as done unto himself. In as much as ye have done it unto one of the least of these my brethren, ye have done it unto me, Math. 25.40.  
2. And being thus his work, consider how acceptable it is to him. 
Acceptable to him.  So Paul tells his Philippians concerning their charitable contribution, which he had received from them, Phil. 4.18. where he calleth it an odour of a sweet smell, a sacrifice acceptable and wellpleasing to God. And so is it with all other good works; being good, they are acceptable. Thence is it that the Apostle puts these two together, 1 Tim. 2.3. This is good, and acceptable in the sight of God our Saviour (speaking of praying for Governors.) Now this is a thing which Christians in their whole course should still have an eye at, Proving what is acceptable to the Lord, Eph. 5.10. And knowing it so to be, this should make them forward and zealous in doing it. To do good & communicate, forget not, for with such sacrifices God is well pleased (saith the Apostle) Heb. 13.16.  
3. And being so acceptable to him, he will not forget it. 
Shall be rewarded by him:  God is not unrighteous to forget your work and labour of love, which ye have showed unto his Name, in what ye have ministered to the Saints, and do Minister (saith the Apostle to the Hebrews, Heb. 6.10. So unrighteous are men ofttimes; what service is done unto them, they forget it. But so is not God. Whatever service is done unto him, or to others in his name, and for his sake, it shall not be lost: The assurance whereof should make Christians more forward in his work. Finally my brethren be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord (so Paul closeth up that Chapter) 1 Cor. 15. last. Oft-times, as to men, men labour in vain; I have laboured in vain, and spent my strength for nought (saith Isai) Isa. 49.4. But not so as to God; who hath promised, that if it be but a cup of cold water, yet being given in his name, it shall not lose its reward, Mat. 10. last. A consideration which cannot but be of special force to make men zealous of good works. This is that which men generally have in their eye in going about any work: What they shall get by it▪ what profit there is in it. Now of all things there is nothing so profitable as Godliness. Of which the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profitable for all things, 1 Tim. 4.8. So false & groundless is that imputation which those Hypocrites cast upon the service of God, of whom the Prophet Malachy speaketh, Mal. 3.14. Ye have said it is vain to serve God, and what profit is it that we have kept his Ordinance? What profit in this service? Nay, what profit is there in all other things besides it? As for the service which men do unto this world, how unprofitable? What profit hath a man of all his labour which he taketh under the Sun? (saith the Preacher) Eccl. 1.3. & 3.9. Whatever he thereby gets, at the grave it leaveth him. But so do not good works, they follow the doers of them. Blessed are the dead which die in the Lord from henceforth, yea saith the Spirit, that they may rest from their labours, and their works do follow them, Rev. 14.13. follow them to Heaven, where they shall receive the reward of them. Thus do men by doing of good works lay up in store for themselves a good foundation for the time to come, so as they may lay hold on eternal life (as the Apostle hath it) 1 Tim. 6.19. Not that Christians may so build upon their good works as Papists do, expecting to receive eternal life by way of merit for them, this is a rotten foundation; but yet they may make these a ground or argument of their hope which they have of eternal life, in regard of the gracious promise which God hath made to those that practice them; who thus sowing to the Spirit, shall of the Spirit reap life everlasting (as the Apostle hath it) Gal. 6.8. This is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Recompense of reward, which they may assuredly expect after they have done their work. And this let all the Lords people continually have in their eye, as Moses is said to have had, Heb. 11.26. setting it before them. This will be as fuel to this fire, useful for the continuing and keeping in of this holy fervour in the soul.  
Which being thus kept in, now (in the next place) as occasion is, let us make use of it. So did the Priests of their holy fire, which when ever they were to sacrifice, or offer Incense, they took from the Altar. The like do we in all the services which we do to or for God, in every good work that we do, make use of this fire, make use of our zeal. Cold services yield but cold comfort, and shall find but cold acceptance. Cold prayers bespeak their own denial; Qui frigidè rogat— And cold Charity must expect but a cold reward. And therefore whatever service we do, do it in a zealous way, with inward fervour of soul. Being fervent in Spirit, serving the Lord (as the Apostle puts them together) Rom. 12.11.  

In Duties of Piety.  Thus perform we duties of Piety. Thus Pray, bringing fire in our Censers, without which the smoke of our Incense will never ascend up to Heaven. The effectual fervent prayer of a righteous man availeth much (saith St. James) Jam. 5.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a faint, languid prayer, made in a formal and perfunctory way, which is no other but lip-labour, but a devout, a zealous prayer. Such let our prayers be. Remember still to put fire under the Incense. And so in our hearing, and receiving of the Sacrament, see that we perform not these duties in a formal and perfunctory manner, contenting ourselves with the bare Opus operatum, the doing of the work; but have an eye to the manner of performance, that there be a spiritual vigour in it; that we come to these Ordinances with an eager appetite: As new born babes, desiring the sincere milk of the Word, 1 Pet. 2.2. hungering and thirsting after Jesus Christ, the eating of his flesh, the drinking of his blood. And so hearing attentively, and receiving thankfully.  
And such also let our works of Charity be. 
In duties of Charity.  Having a zeal for our brethren (as St. Paul saith his Corinthians had for him, 2 Cor. 7.7. They had a fervent mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a zeal, towards him, earnestly wishing his welfare. Thus be we affected toward our Brethren. See that ye love one another with a pure heart, fervently ((saith St. Peter, 1 Pet. 1.22. And again, Cap. 4. v. 8. Above all things have fervent Charity among yourselves; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Intense Charity, so as earnestly to desire the good each of other: And out of that affection taking all opportunities for the doing of good unto them: Showing mercy with cheerfulness (as the Apostle requires it) Rom. 12.8. So doing good, as seeking to be Rich in good works, being ready to distribute, willing to communicate (as he there willeth Rich men) 1 Tim. 6.18. Thus put fire to every Sacrifice, join zeal to every duty.  
Only (in the last place, to draw towards a Conclusion) see that this fire be right fire, 
Caution. See that our zeal be right zeal. Not strange fire-  this zeal, right zeal. Where have an eye to two things.  
1. See that this fire be not strange fire. Such is that fire said to be wherewith the sons of Aaron, Nadab & Abihu sacrificed, Leu. 10.1. They offered strange fire before the Lord, which he commanded them not.] Strange fire, not that fire which at first coming down from heaven was proper for the Temple-service, but Common, Culinarie fire. Take we heed that our fire, our zeal be not such, common fire, a carnal zeal, such as is to be found among too many, who would (it may be) seem to be zealous. But whence is it? Out of some by and sinister, 
Not carnal zeal.  some carnal respects, as of Credit or Profit, &c, But see that it be heavenly fire; zeal from God, and zeal for God; wrought by his Spirit, and seeking his Glory. Thus see we that it be right zeal, sincere, not Hypocritical. 
Not hypocritical zeal.  A great deal of such zeal there is to be found in the world. Such was Jehu's zeal, who meeting with Jehonadab, Come (saith he) and see my zeal for the Lord, 2 King. 10.16. when as in truth it was rather for himself, than for the Lord; his heart (whatever he pretended) not being right in what he did; which if it had been, he would not (having destroyed Baal) have suffered the Calves at Dan and Bethel to stand still (which the 29th v. there informs us that he did:) And such was the zeal of the Scribes and Pharisees (as I have shown you.) Take we heed that our zeal be not such; but such as the Apostle requires our faith and love should be, 1 Tim. 1.5. Rom. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sincere, unfeigned, without dissimulation. Which if it be not, what do we but mock God? whilst we seem to be zealous for him, but are not? A thing which let all of us beware of. Is it good that he should search you out (saith Job to his friends) or as some man mocketh another, do ye so mock God? Job 13.9. This God will do sooner or later, he will search men out, discover them to be such as they are. And therefore take heed of mocking him, who will not, cannot be mocked. Be not deceived, God is not mocked (saith the Apostle) Gal. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. However men may think to mock him, yet he is not, cannot be mocked, deluded, deceived. Neither will he suffer himself so to be, but will take vengeance upon them that attempt it. Now what greater working of God can there be, than to pretend a zeal for him, and not to be so in truth. This take we heed of. See that our zeal be a right zeal, sincere, unfeigned, not Hypocritical.  
Much less Diabolical. 
Not Diabolical zeal.  Such is that zeal which St. James speaks of, Jam. 3.14. calling it a Bitter Zeal (so the Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Bitter envying. Of this kind of zeal I fear there is yet too much to be found in this Nation. Among those who seem to be zealous for God, there is too much bitter zeal, 
Bitter zeal.  which showeth itself in bitter invectives against those who are not every ways of their mind and judgement, whom they are ready with all eagerness to pursue as enemies. Such zeal let Christians beware of. Let all bitterness, and wrath, and anger, etc. be put away from you (saith the Apostle) Eph. 4.31. And elsewhere we are warned to beware, lest any root of bitterness spring up amongst us, Heb. 12.15. Among which, this Bitter zeal may well be reckoned as one. But whilst we are zealous for God, be we meek and gentle towards our Brethren. Such is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wisdom from above, heavenly wisdom (as St. James tells us) it is first pure, then peaceable, gentle, 
Christians to be meek and gentle towards their Brethren.  etc. Jam. 3.17. And this wisdom seek we after, that we may be such. A Lesson which our Apostle requires our Evangelist Titus to press upon his Auditors in the Chapter following, Tit. 3.2. Where having in the former verse minded them of being Ready to every good work, he subjoins, To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.  
Not that all persons are to be treated and dealt with after the same manner. 
All not to be treated alike.  Paul, who there giveth that charge to others, yet himself being to deal with the obstinate Jews, who opposed his Doctrine, and blasphemed, He shook his raiment (saith the Text) and said unto them, Your blood be upon your own heads, I am clean, from henceforth I will go to the Gentiles, so turning his back upon them, Acts 18.6. And before, having to deal with Elimas' the Sorcerer, who withstood him in the course of his Ministry, seeking to seduce the Deputy, whom he had converted to the faith, Paul being filled with the holy Ghost (saith the Text) set his eyes upon him, and said, O full of all subtlety and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.9, 10. Thus, as the Ministers of God, so others, having to deal with obstinate sinners, or dangerous seducers, now they both may and aught to show their zeal for God, in treating them, in measure, according to their demerits. But not so with others, whose errors and miscarriages, Doctrinal and Practical, may be looked upon as Infirmities. For such, though we are not to comply with them, by giving allowance to aught that is evil in them, Paul giveth not place, no not for an hour, to those that brought false doctrines into the Churches (as he tells his Galathians) Gal. 2.5. And finding Peter complying too much with the Jews in the observation of their then antiquated Ceremonies, he there saith, he withstood him to the face, v. 11. which he did, not only seemingly, in outward show and appearance (as Jerom and some of the Greek Fathers there look upon it, so construing the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but (as Augustine determines it against Jerom, betwixt whom there was a hot contest about it) he did it in earnest, for which the Text also is expressed, noting, that Peter was to be blamed. Thus Christians are not to close and comply with others, though brethren, in that which is evil; yet looking upon them as sinning, not out of wilfulness, but weakness, now they are to deal gently with them; so moderating their zeal, that it may appear to be of the right kind, a true Christian zeal, true heavenly fire, not strange fire.  
Nor yet (in the third place) Wildfire. Such may we call that zeal, which wanteth either Knowledge, or Discretion.  
1. Knowledge. Such was that zeal which Paul took notice of in many of the Jews. I bear them record (saith he) that they have a zeal of God, but not according to knowledge, Rom. 10.2. They had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a zeal of God, for God, being earnest in doing service to him; I, but this their zeal it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not according to knowledge, they were not acquainted with the mind and will of God, what he would have them to do. They were ignorant of his righteousness (as the next verse hath it) of his way for the justifying of sinners, viz. by faith in Christ, through the imputation of his Righteousness, his Active and Passive obedience unto them. And hereupon it was that they went about (as it there followeth) to establish their own righteousness, they were zealous about their Legal observances, as hoping thereby to be justified before God. And so (as he goeth on) submitted not themselves to the righteousness of God, not putting themselves upon that way which God had laid out for the justifying of sinners, which is by and through faith in Christ. And such is the zeal of many; they bear a good affection unto God, and seem (it may be) to be very zealous for him; but alas! their zeal is not according to knowledge; no other but a Blind zeal. Such was the zeal of the Pharisees, of whom our Saviour giveth that character to his Disciples, Mat. 15.14. They be blind leaders of the blind. Being, though great Zelots, yet ignorant of what the mind and will of God was. And such Zelots may we meet with many in the Church of Rome at this day. Very zealous they are in their devotions, very devout in the worship and service of God, yet withal grossly ignorant; not knowing what it is that they do, much less what God requires that they should do. Only yielding up themselves to their Blind guides, their Priests (as the Jews did to the Pharisees) to be led by them, doing what they will have them to do. And would to God there were none of this kind of zeal, Blind zeal to be found among ourselves! Whence is it that some are so observant of Days and Times as they are? and others of some other formal observances, which find no warrant in, and from the word? Surely the best construction that can be made of it, is that which the Apostle made of the like in the Jews; They have a zeal of God, but not according to knowledge. A zeal they have, but it is but blind zeal. Such zeal be we ware of Before we be zealous about any matter, be we sure that it is a good matter, that it is according to the mind and will of God, that so we may do what we do out of faith (as I have before pressed it.)  
2. And (Secondly) with this Knowledge join Discretion. Such is true Christian zeal, wise as well as warm. Two things there were required in every Sacrifice under the Law, Fire and Salt. So much we may take notice of from that forecited Text, Mark 9.49. Every one shall be salted with fire, and every Sacrifice shall be salted with salt. Fire and Salt were of common use in all their Sacrifices. Two fitting Emblems, the one of Zeal, the other of Discretion (as they are not amiss by some looked upon;) Both which must concur in those spiritual sacrifices which Christians offer to their God. Fire and Salt, Zeal and Discretion. Not the one severed from the other. Not Discretion without Zeal, which the world's Politicians are commonly guilty of, who in the service of God affect Discretion, but care not for Zeal: Nay they look upon these two as inconsistent things which cannot stand together. Where Men become zealous, now they think they pass the bounds of Discretion. Nor yet Zeal, without Discretion, which serveth as a Bridle to a fiery metalled Horse, for the guiding and ordering it, directing how, and where, and when this zeal is to be exercised and put forth; Which is not to be alike in all Cases. A Wise Man puts not all his strength to what ever he goeth about to lift, but proportions it according to the Weight of it. And so ought Christians to do by their Zeal; 
Zeal to be proportioned to occasions.  which in in greater matters ought to be greater, in less lesser. This fire (as one saith of it, writing upon the Text, 
Taylor in Tit. ) it ought to be always kept burning in the Soul, as that fire did upon the Altar, but in the use it must be proportioned according to the occasion. Even as we keep fire on our hearths all the day long, but enlarge or lessen it according to the uses which we have of it. Even so are Christians to deal with their Zeal. Being truly zealous for God, carrying this fire in their hearts, they are to proportion it to the uses they have of it. Where some great good or evil is presented to them, somewhat which tendeth much either to the honour, or dishonour of God, now they are to stir up this fire, heighten their Zeal; Herein imitating Elias, who when he saw what horrid profanations there were among the people, in forsaking the Covenant of their God, throwing down his Altars, and slaying his Prophets, Now (as himself declares it) he was very Jealous, (or Zealous,) for the Lord his God, 1 Kings 19.10.14. As also our blessed Saviour, who when he saw his Father's house made a den of Thiefs, the Temple so profaned as it was, turned to an Exchange; Now the Lamb turneth Lion, he taketh up the Whip in his hand, driveth the Chapmen all out before him, John 2.17. Thus in matters of great importance, where the Glory of God, or the good of his Church is much concerned, now blow up this fire, stir up this Zeal. In causâ Dei meminem patientem esse oportet. For Men to be patiented in God's cause; where his honour lieth at the stake; it is no other than an irreligious stupidity. But now in small and minutial matters, here bound and bridle our Zeal. A Wise Man will not call for a sword to kill a Fly, or a Beetle to break an Egg. Zeal must be proportioned to the occasion. Thus a Wise Man ordereth and manageth his Civil Affairs, as the Psalmist hath it, Psalm 112.5. A good Man will guide his affairs with discretion. And so let Christians order their spiritual affairs, proportioning their Zeal, as Men do their fire, not putting so much under a Pipkin as under a Cauldron.  
And thus moderating it as to the degree, so also order it as to Time and Place, and other Circumstances. Specially having a regard always to keep within the compass of our Calling. This was that which made Peter's Zeal 
Zeal to be ordered according to circumstances, Not to exceed a man's Calling.  which he shown for his Master in attempting his rescue, to be inordinate, and so justly reprovable; in that he being a private person, no ways authorized, should draw his sword, and make an assault upon the Officers, as he did. This indeed he did out of a zealous affection to his Master, but yet this his Zeal being inordinate, his Master instead of approving and commending of what he had done, giveth him a check for it (as we have the story) Matthew 26.52. And such is the Zeal of those who ever they are that transgress the bounds and limits of their callings. Be the Action itself never so good, and their Intentions in doing it never so upright, yet having no warrant from God, mediate or immediate, for which they do, it cannot be approvable, but reprovable. Such had Phineas' Zeal, for which we find him so highly commended, Numbers 25.11, 13. been, had not he a Warrant from God, (which questionless he had) for what he did. His doing execution in that manner upon those Offenders, slaying them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the very act of their wickedness, which he had no authority to do; being a Priest, and not a Civil Magistrate, had not he had an extraordinary call here into, it had been no better than Murder. And therefore let not this, or the like instances which we meet with, be driven into precedent by any, who have not the like Warrant. See we that our fire be kept within our Chimney, that our Zeal be bounded within the verge and compass of our calling. Thus see that this fire be neither strange fire, nor wildfire; that our Zeal be right for the kind of it, A Zeal of God; and then rightly guided and ordered in the exercise of it, as by Knowledge, so by Discretion: Which being, now know we (what was before said) that there is nothing more acceptable to God, or profitable to ourselves.  
And thus have I now at length (through a gracious conduct) passed through this portion of Scripture (wherein (I confess) myself and you have been detained longer than I made account of when I first entered upon it. But so as I hope neither of us shall have cause to repent this our staying, where we have found such free and liberal entertainment; there being so many precious and important truths here held forth unto us, as I do not well know where in one verse throughout the Scriptures to meet with more. Now that God, who hath given this seed to the Sour, vouchsafe to water it in the furrows of your hearts with the dew of heaven, the efficacious influence of his Grace and Spirit, that so what hath been sown in weakness, may rise in power, bringing forth in every of you those blessed fruits, the fruits of Holiness and Righteousness, which may be by jesus Christ to the praise and glory of God.  
To the great God and our Saviour jesus Christ, who hath given himself for us, to Redeem us from all iniquity, etc. be praise, honour, and glory, now and for ever, Amen.   
FINIS.   

THREE LINKS OF A GOLDEN CHAIN: OR, Three of the Principal Causes of Man's 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, Minister of the Gospel there.  Luk. 14.17. Come, for all things are now ready. 
London, Printed by S. Griffin for Richard Tomlins, and are to be sold at the Sign of the Bible in Pie-corner. 1659.   

To all that call upon the name of Jesus Christ in the Town of Great Yarmouth.  
(Dear beloved of the Lord)  
THis Text being by an unknown hand put into mine, with an earnest request that I would in public handle the latter part of it, I not knowing what providence there might be in this Motion, nor yet where to pitch upon a more useful Subject, undertook the whole Verse, which having passed through in the audience of some of you, I do now present to the view of you all. Whereunto I have been induced, as for the furtherance of your faith, by pressing and directing that greatest of Christian duties, your coming unto Jesus Christ, so for the confirming and establishing of you in the truth against some of those Errors of the Times, which having unhappily prevailed in some other places, begin also to creep in amongst you, I mean those of the Universalists and Free-willers (as they are vulgarly called.) Against these (as I have heretofore, and that (through Grace) not without some success done against some other) I have here (having a just occasion for it from the Text) born witness. And to this I shall desire you to hearken, that so you may not be carried away with this wind of Doctrine. So I presume to call that Doctrine, which is so much cried up at this day by some (and those not a few) who understand it not, the Doctrine of Universal Redemption. A Doctrine at the first hearing very plausible to vulgar apprehensions (none more) whilst it pretendeth to elevate, to lift up and magnify the Grace of God, and Merit of Christ, by such a boundless enlarging of them. But upon stricter examen, it will be found guilty of what it is here charged with, of Elevating this Grace, 
Quì statuunt Christum non magis pro iis qui salvantur, quàm pro iis qui pereunt, mortuum esse, quanquàm videntur extendere meritum Christi, reipsâ tamen id adeò imminuunt, ut omnino nihil ipsi relinquunt quod meritus sit. Joh. Cocceins de Foedere Cap. 90. Sec. 163.  and this Merit, in another sense, derogating from them, and extenuating of them. Upon which (besides many other just grounds) let me persuade you to be wary how you harken to it, or give entertainment to those that bring it, Is it not enough for you, or any other (what is here positively and clearly held forth in this Text) that Whosoever they are that come unto Jesus Christ (receiving him as their Saviour and Lord) they shall be received by him, obtaining from him that great benefit of his death? This do ye build your souls upon, putting them upon this way, and then my soul for yours, they shall not miscarry. In the mean time, as for any other latitude, or extent of the Fathers or Sons Intentions, whether, and (if so) in what way, reaching to all, or confined only to a select company, leave it (as safely you may) to the more acute disquisition of the Schools, to which there is indulged a liberty of disputing▪ what being not so easy for vulgar heads to apprehend, is not so safe for them to determine. Blessed be God, you have so much of Christ, and of God's gracious purpose towards all repenting and believing sinners in and through him clearly, and convincingly held forth unto you, as that you shall not need to trouble your heads about any such dubious intricacies, as are by some (who, it may be, would seem to be somebody) presented to you, and with some colour of zeal obtruded upon you under the notion of important truths. Let it be my desire and earnest request to you, that you would make much of old truths, those Doctrines, which you have received, not lightly and readily receding from any of them, not without clear and strong convictions. And among other not from those concerning Election and Redemption; which have been so fully vindicated (as in former Ages, so in this last) by divers eminent, both for learning and true piety, as that it may well be wondered at, that the Bucklers should still be held up against them. This that you may do (among other) is one end of my putting this small Treatise into your hands: Which commending to the blessing of him, who gave it to me, I rest  
Great Yarmouth, June 1. An. Dom. 1657. Your servant in the Lord, JOHN BRINSLEY.   

Three Links OF A GOLDEN CHAIN.  JOHN 6.37. 
All that the Father giveth me shall come unto me; and him that cometh unto me, I will in no wise cast out.  
THE words are part of a Sermon Preached by our blessed Saviour to some of the jews in the Synagogue, 
Coherence  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.] In this Sermon he dealeth with these his Auditors, as by way of Information and Instruction, showing them who, and what himself was, and what their duty was in reference to him, viz. to believe on him, so also by way of Objurgation and Reprehension, taxing and reproving them (many of them) for not doing what was their duty, not believing, not acknowledging him to be what he was, notwithstanding that they had seen him and his works, been eye-witnesses of the admirable effects of his divine power, as in that miracle which a little before he had wrought, the multiplying of loaves and fishes, so in many other. This he chargeth upon them in the verse next before the Text, v. 36. [But I said unto you, that ye also have seen me, and believe not.] But how came this to pass, that they should be so blind, so stupid, as seeing what they did, yet not to acknowledge him to be what he was, not to believe on him? For this we have a Reason subjoined in the words which I have now pitched upon. Thus it was with them, 
Tantae contumaciae causam esse dicit quod reprobi sint. Calvin in loc.  in as much as they were not in the number of those that were given to him by his Father. Which if they had been, there would have been other terms betwixt him and them than then there were: They would have come unto him after another manner than now they did; non tantùm pedibus, sed & affectibus, not only with the feet of their Bodies, but also of their Souls, receiving and embracing him; which if they had done, he would have been as ready to do the like to them. [All that my Father giveth me shall come unto me; and him that cometh unto me I will in no wise cast out. 
Quorsùm hoc dicat omnes ferè consentiunt, reddi èausam, cur illi quibuscum loquebatur ad se non venirent, i. e. in se non crederent. Maldonat. Com. in loc.  So Expositors generally, almost universally (as the Jesuit Maldonate, though against his will, taketh notice of it) conceive of the coherence and dependence of these words with and upon the former.  
Going along with them, 
Division.  take we notice in them of three particulars, three things worthy the taking notice of, being (as it were) three of the principal hinges upon which our Eternal happiness depends and hangs, three Links of that Golden Chain (as our Mr. Perinks calls the Order of the causes of man's Salvation.) The First whereof is God's gracious Donation, his giving some amongst the sons of men to his Son Christ [All that the Father giveth me.] The Second, Man's effectual vocation, his bringing home to Christ [All that the Father giveth me, shall come unto me.] The Third, Christ's ready Acceptation, his receiving and embracing those who are thus given to him, and thus come to him [And him that cometh unto me, I will in no wise cast out.] Answerably to which Particulars we may draw forth the Text into three Doctrinal Propositions or Conclusions. 1. There are some among the sons of men given by God the Father unto his Son Christ. 2 All those who are so given, shall come unto him. 3. Those who so come he will in no wise cast out. Three Doctrines of great Importance: Let me crave your best attentions whilst I deal with them severally. Begin with the first.  
There are some among the sons of men given by God the Father unto his Son Christ.] 
Prop. 1. Some given unto Christ by his Father.  All that the Father giveth me (saith the Text. So then, there are some that are given to Christ by his Father.  
Ob. Some (you may say) given to him by his father? what, were not all things his before? 
How given to him.  Christ being the Son, had not he an equal interest in all things with his Father?  
Ans. Yes, he had so, as God. Upon this account we find them making claim to an universal interest in whatever his Father had, John 16.15. All things that the Father hath are mine. Christ being the Eternal Son of God by generation, he communicateth with him, as in his Essence, so in all his Properties, and Interests. All thine are mine, and mine are thine (saith he to his Father) John 17.10. But here in the Text we are to look upon him as Mediator, as God-Man. And so we shall find him in the capacity of a Receiver; receiving whatever he hath from his Father. Thus he is said to have received life from him, Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself; that is, to be the fountain and wellspring of eternal life. And in like manner he hath received Authority and Power from him. The Father hath given him authority to execute judgement, because he is the Son of man. (So it there followeth in the next verse) v. 27. As the Son of God he hath Authority in and of himself; but as the son of man he receiveth it from his Father. The power which he hath as Mediator, is a delegated power, given to him. All power is given to me in heaven and earth, Mat. 28.18. Given to him by his Father. Thou hast given him power over all flesh, John 17.2. And thus giving power and authority to this his Son, he also giveth unto him some to be his subjects, over whom he may exercise that Authority. All that the father giveth me (saith the Text.) So then there are some who are given by God the Father unto his Son Christ as Mediator.  
Obj. But the Question still runs on; what, 
How only some given to him.  only some? Are not all so given to him as Mediator? all men, yea and all other creatures?  
Ans. Yes, in a general way they are so, given to him as to a Sovereign Lord, to be ordered and disposed of by him as it pleaseth him. The Father loveth the Son, and hath given all things into his hand: (So John the Baptist tells the Jews) John 3.35. And our Saviour himself taketh notice of the same; jesus knowing that the Father had given all things into his hand, John 13.3. All things are delivered me of my Father, Mat. 11.27. Thus, as all other creatures, so all the sons of men are given unto him. But there are some among them who are give to him in a more peculiar way, to special ends and purposes, that they may be to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a peculiar people (as they are called, Tit. 2.14.) given to him not only as a 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 than giveth them to his son Christ. Mark it; Two particulars. The former of which here is employed, the latter expressed.  
1. They are Gods, God the Fathers, how else should he give them to another, 
● Gods elect his people:  to his son? So are all the sons of men in a general way. Being his Creatures, they are in his hands to be disposed of as it pleaseth him. Clay in the hands of the Potter. That is the similitude made use of by the Prophet jeremy to set forth the absoluteness of God's power in disposing of Nations, Jer. 18.6. Behold, as the Clay in the Potter's hand, so are ye in my hand,, O house of Israel. And the Apostle maketh like use of it to set forth the same absolute power of God in disposing of all particular persons, as to their Eternal estates, Rom. 9.21. Hath not the potter power of his clay (saith he) of the same lump to make one vessel unto honour, and another unto dishonour? to make some vessels for honourable services, for state and ornament, or to eat and drink in, others for base and servile uses. 
God's absolute power over the sons of men to dispose of them as to their eternal estate. Considered after the fall.  Such an absolute power hath God over all the sons of men. They being all one lump, all alike corrupted in Adam, equal sharers in his Transgression, and alike heirs of his Corruption, God looking upon them in that estate, it was now in his power, and at his choice to destinate and appoint them to several ends, some to everlasting life, others to everlasting shame and contempt. 
Haud secùs quàm si Princeps quisquam flagitiosos aliquot ac morte dignos carcere concluso teneat, etc. Muscul. Com. in loc.  Even as a Prince (it is Musculus' 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, whilst in the mean time he leaveth others to the Law, to receive the just reward of their Rebellion. And who shall herein charge him with injustice? Even such is God's dealing with the sons of men in respect of their eternal estates. They being all involved in the transgression of their first Parent, sinning in him, and so alike guilty of death, he leaveth some to receive their just demerits, whilst he maketh others the objects, not only of his Mercy, but also of his grace and favour; which he hath done merely out of his own will. I will have mercy on whom I will show mercy, and I will have compassion on whom I will have compassion. So Paul citeth that of Moses, Exo. 33.19. Rom. 9.15. Thus hath God an absolute power and liberty to dispose of all the sons of men, as to their eternal estates, looking upon them in that corrupt mass, that lapsed condition.  
Yea, shall we rise higher, 
Before the fall.  and with the Supralapsarians (as some at this day, from their difference in 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; yet here shall we find that which will sufficiently vindicate God in his proceed and deal with him. It was the plea of that Housholder in the Gospel, when some of his labourers whom he had hired into his Vineyard, quarrelled with him about the unequal distribution of their wages, What (saith he) is it not lawful for me to do what I will with mine own? Mat. 20.15. So do men look upon that which they have a Property in, they make account they have power and liberty to dispose of it as it pleaseth them. And so indeed they justly might, were that property absolute (which none of the sons of men have in whatever they enjoy.) Now such is the Interest which God hath with all the sons of men, who being his Creatures, live and move, and have their being in and from him, he hath an absolute property in them; and consequently an absolute power over them, so as he may dispose of them, not only in regard of their temporal, but eternal estates, as it pleaseth him. And out of this plenitude of power it is, that he electeth some, whilst he rejecteth others; chooseth some to be vessels of mercy, predestinating them to obtain salvation, whilst he passeth by others by a Negative Reprobation, or Preterition, leaving them to themselves, and by a Positive Reprobation ordering them to just condemnation for sin. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth (so the Apostle concludes it) Rom. 9.18.  

Gods elect how called his people.  They are the former sort of these we have now to deal with, God's Elect people, who (as I said) may be called his people, and that upon a special, a peculiar account. The Lord knoweth them that are his (his by Election) 2 Tim. 2.19. (saith our Saviour, speaking to his Father of his Apostles) John 17.6. Thine, not by a pious kind of disposition (as Grotius foully corrupteth that Text) but by a gracious pre-election. 
Pietatis quodam affectu: Grot. Annot. ad loc.  And such are all those who are given to Christ to believe on him, and to be saved by him; they are Gods chosen one's, a chosen generation (as St. Peter hath it, 1 Pet. 2.9.) chosen by him out of the world before the world was. As he hath chosen us in him before the foundation of the world, Eph. 1.4. And thus are they his people. Even as the people of Israel were in an outward and visible way, whom Moses tells, Deut. 7.6. Thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself. So are all Gods Elect ones, in an inward and invisible way. God having set a special love upon them, and chosen them, they are his people.  
And being thus his by Election, 
2. Gods Elect given to Christ.  now (in the third place) in order to the executing and bringing to pass his gracious purpose towards them, he giveth them to his Son Christ. Thine they were, and thou gavest them to me, (saith our Saviour there of his Apostles) joh. 17.6. And so is it with all those who are ordained to eternal life, being God the Fathers by Election, he giveth them unto his Son Christ. So we find believers frequently described; as in the verse next but one after the Text, v. 39 This is the Father's will which hath sent me, that of all that he hath given me I should lose nothing. And so in that 17. of john, the Disciples are divers times set forth under that Periphrasis [Those whom thou hast given me] v. 9, 11, 12. And so all other believers, all that then did, or afterwards should believe on him; Of them speaketh the 24th. v. Father, I will that they also whom thou hast given me be with me. All believers are given to Christ.  
Quest. But how are they said so to be?  
Ans. To this it may be Answered; they may be said so to be two ways, Intentionally, and Actually. Intentionally before time; Actually in time.  

1. Intentionally, before time.  1. Before time, in God's eternal purpose and decree. 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 saith the Apostle in that Text forecited, Eph. 1.4. As he hath chosen us in him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Christ, whom God his Father constituted and appointed to be (as it were) the Head and Root of the Election, into whom his elect people were by his decree (as it were) engrafted (as all mankind by nature was into the first Adam) that so they might be made partakers of those saving benefits by and through him, of Grace here, and Glory hereafter, as before all men were of sin and death brought in by the first Adam. Thus they are given to Christ before time.  

2. Actually, in time.  2. In time, in the execution of that decree, when they are brought actually to believe on Christ, to receive him as their Saviour and Lord. Behold, I, and the children whom the Lord hath given me, saith Christ speaking of his Disciples (as that Text is by many expounded) Isa. 8.18. And upon this account our Saviour saith of his Apostles in some of those Texts forecited, john 17.9, 11. that they were given to him by his Father, viz. actually given to believe on him, to follow him, to own and acknowledge him for their Lord and Master.  
Quest. Now of which of these shall we understand our Saviour here to speak in the Text?  
Ans. Here Expositors are not all agreed; 
The former here understood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his cum affectu aliquo intelligitur. Grot. ad loc. Tradit autem pater cum effectu Christo eos qui pietati student. Idem ibid. Quos per inspirationem internam inclinat ad me. Carthus. Com. in loc. Dari â Patre est docibilem esse Dei. Maldonat. ad Text. Omne quod dat mihi pater per aeternam electionem, & temporalem vocationem. Gorran. Enac. in Text. Donandi verbum perindè valet ac si dixisset Christus, Quos elegit Pater, etc. Calvin in Text. Donat] viz. pro aeterno suo decreto eligens in me ad vitam aeternam. Piscat. Scholar ibid. Innuit hoc verbum, quod Deus ab aeterno aliquos elegerit, etc. Ferus ibid. Velure quos ab aeterno elegit, & praedestinavit in me. Carthus. ibid.  Some understanding it of the latter of these. So Grotius, who interprets it of an effectual giving, Gods preparing men for Christ, and working faith in them, in such (saith he) as have a precious disposition thereunto. And so Carthusian conceives it may be here looked upon; All that he giveth me] i. e. (saith he) such as by his secret inspiration he inclineth to come unto me. And so Maldonate, and some other Romish Commentators would have it. But this were to confound these two parts of the Text, God's gracious Donation, with man's Effectual Vocation, his Giving with man's 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 man's believing. Others there are who put both together, God's Election before time, and his calling in time: So Gorran. But others, and that more rightly, restrain it rather to the former of these, Gods giving before time in his decree of Election. So our Protestant Divines generally look upon it, not without the consent of some Romanists. And with them I shall choose to go along, as I assure myself I warrantably may, hereby understanding (as judicious Diodate, and our own Annotators 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 they shall hear my voice, Though as yet they were not come into his fold, they did not own him for their Shepherd, yet he had an interest in them, they were his sheep, given to him by God his Father.  

Wherefore God gave his Elect unto Christ.  Quest. And wherefore did God thus give his elect people unto Christ?  
Ans. Here, for further illustration I might show you the several ends of this Donation; the principal whereof is, that he might be a Prince and a Saviour unto them, saving and delivering them out of the hands of all their enemies, Sin, Satan, Hell, Death, and bringing them to everlasting life. This is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day, John 6.39. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, John 17.2.  
These are the principal Ends, to which there are many other that are subordinate: God giveth his elect unto Christ, that he may perform unto them that 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, and afterwards to bring them to reign as Kings with himself in his Kingdom of glory. But I shall not give way to any further inlargements upon this subject, remembering that this first Proposition is here only employed. Make some Application of it.  
Which (in the first place) may be directed by way of Information. 
Applic. Information touching the Doctrines.  In which way it may be useful to us for the rectifying and settling of our judgements in some controverted points concerning those two great Doctrines of Election and Redemption.  
1. Touching Election, 
1. Of Election.  we may here take notice of divers particulars.  
1. That it is not Universal, 
1. That it is not Universal.  of all Mankind. Which if it were, it were no Election. The very word [Election] importeth and signifieth a separating and culling of some from the rest. Elegit qui è multis aliquos legit. To choose, is to take some out of many. And such is God's Election; his choosing of some out of the world of mankind, and giving them to his Son Christ to be saved by him. All that the Father giveth me (saith the Text) clearly intimating that all were not given unto him, but a part, a select company, some out of mankind. Election is not Universal.  
True indeed, there is (as Augustine somewhere saith) 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.  

2. Not only indefinite.  2. And that (2ly) of some particular individual persons. This Arminians (at least some of them) deny, making Election to be only Axiomatical, not Personal, a choosing and designing of the 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; and he hath ordained, that who so they are that shall apply themselves to the use of that means, they shall be saved. But the Text here speaketh more, All that the Father giveth me.] clearly intimating a Personal Election, a giving of some individual persons unto Christ. Hence was it that some of these Capernaites, some among the rest, did not believe on him, as some others did, because they were not given to him as those others were. They were such as God had no such gracious purpose towards; they did not belong to his Election of grace. Election is not Universal, nor yet only Axiomatical and Indefinite.  
3. Nor yet (in the third place) simply conditional. So again Arminians would have it; 
3. Nor simply conditional.  that men should be Elected upon the condition pf their believing and persevering; so as it resteth in their power to null and make void the decree. But the Text here speaketh it otherwise. Telling us that those whom God electeth, he giveth unto his Son Christ; giveth them unto him, not if they shall believe on him, but that they may believe on him, and so be saved by him.  
4. Again, Election is not only to the End, but also to the Means. God electing his people unto life, he by the same decree giveth them unto Christ, that they by believing on him, may be saved by him, so ordaining them to the Means as well as the End.  
This for Election, which being the first Link in the Golden Chain, the first and main wheel in the work of man's salvation, the first in the order of the Causes thereof, must be set right, rightly apprehended, otherwise the other links or wheels, the subordinate causes will not rightly and orderly follow.  
In the second place, make we the like Observation touching the Doctrine of Redemption, 
3. Of Redemption, which is not universal more than Election.  that it is not any more universal than Election. So indeed some, and not a few, at this day would have it, who cry up this Doctrine, as if it were the very Basis and groundwork of all Religion, That Christ died, and died alike for all. But how will this comply and agree with this Text? where our Saviour speaketh of a certain select company, which were given to him by his Father. All that the Father giveth me;] clearly intimating that there were some among mankind whom God having a gracious purpose towards, gave them to his Son Christ, that he should undertake for them, do what he did for them, that he should be a surety for them, making satisfaction for them, redeeming them. Such was the Father's intention, his will; not that Christ should die for all; If so, he would have given all to him, but for some. And this will Christ came to perform. In the volume of thy Book it is written of me, Lo, I come to do thy will O God, Heb. 10.7. I came down from heaven not to do mine own will, but the will of him that sent me (saith he in the verse after the Text, v 38.) That is, to redeem and save those, all those, and only those, whom God my Father hath given me. Thus it is (as Divines justly determine it) The work of the Son in Redemption, doth not exceed the work of the Father in Election. Such is the order of working betwixt the Persons in the Trinity, as of being; the Son being from the Father, worketh from him. This he doth as the Son of God; And the like he doth as the Son of man, as Mediator. His work was to do his Father's work. I have finished the work which thou gavest me to do (saith he to his Father) Joh. 4.17. Now what that work was we have seen, viz. he had employed himself for the good and benefit of those whom his Father had given him, for whom he was now ready to lay down his life. So then, Redemption is not Universal.  
As for those Texts which seem to speak it so, 
Texts seeming to make Redemption Universal how to be understood  they admit of a fair construction consistent with this truth. As that of the Apostle, 1 Tim. 2.6. where it is said, that Christ gave himself a Ransom for all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, for this [Alderman] here in the Text, All those whom his Father had given him; who are elsewhere called many, Mat. 20.28. The Son of man came to give his life a ransom for many; viz. his Elect: who are also elsewhere called a world, 2 Cor. 5.19. God was in Christ reconciling the world unto himself; that is, the world of his Elect, made up of Jews and Gentiles. And so look we upon the Text, which of all other (as our last Translation renders it) seemeth to speak most fully for the Adversary, Heb. 2.9. where it is said of Christ, that he by the grace of God tasted death for every man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for all, that is, still, for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this All here in the Text, All and every one whom his Father had bestowed upon him (as Diodate rightly expounds it.) Thus doth this word [All] here, as sometimes elsewhere, denote the universality, not of Mankind, but of Gods Elect.  
For them it was, 
Christ died intentionally only for the Elect.  and only for them that Christ intentionally died. I lay down my life for my sheep, saith the obvious Text, Joh. 10.15. Which (whatever evasions are sought out to elude it) speaks this truth so clearly, so fully, as putteth it beyond contradiction, whilst it restraineth the Intention of Christ, in laying down his life, unto a select company, his sheep, viz. those that were given him by his Father.  
Which truth being thus bottomed, I desire you to take notice of, that you may not be carried away with that wind of Doctrine, that plausible error which is so taking with many at this day, who cry up the Doctrine of universal Redemption as the most comfortable truth, and glorious Doctrine that can be held forth, tending highly (as they apprehend) to the magnifying of the grace and mercy of God, and merit of Christ, which are thus extended unto all. But herein how are they mistaken? In thus extending this grace, how do they extenuate it? 
Grace extenuated by extending it.  Of all Doctrines I know none that in truth more derogates from this grace of God in Christ, than this; whilst it asserts alike respect to all, that all being alike given to Christ by his Father, are alike owned by him; the Redemption and Salvation of all alike intended by both, of Esau as of Jacob, of Judas as of Peter, so as the one is not more beholding to God and Jesus Christ than the other. This (whatever any may conceive) is in truth no small derogation from, and extenuation of this grace, which being confined (as it ought to be) to a narrower channel, riseth higher. Being restrained only to a certain number, a small number (comparatively) of God's Elect, it is thereby rendered the more glorious.  
And so let it be in the eyes of all the Lords people, 
Use 2. The grace of Election glorious grace.  to whom God hath evidenced and made known this his gracious purpose, that they are in the number of those whom he hath thus given to his Son Christ, Let them give unto him the glory of this his Grace, Free Grace. Such it was, as I have shown you: All men being alike in Adam, in the same state and condition by nature, all alike children of wrath, that God should single out some, some few, to make them objects of his grace, engrafting them into another stock, the stock of the second Adam, giving them unto his Son Christ, to be reconciled, redeemed, and saved by him, whilst he passed by others, the greatest part, leaving them to themselves, to work out their own everlasting condemnation, and to receive the just reward of their demerits; this he did merely out of his own good pleasure, his free grace, there being no other motive out of himself that might induce him to it: Let him then have the glory of it from all those who apprehend their interest in it. Let them acknowledge the freeness. And as the freeness, so the Greatness of it, admiring and adoring it, blessing and magnifying God for it. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places (or things) in Christ; According as he hath chosen us in him, Eph. 1.3, 4. Endeavouring to express their thankfulness unto him, by walking answerably thereunto, living to the praise and glory of God and Jesus Christ. This is that which the Apostle presseth upon his Corinthians, 1 Cor. 6.19, 20 Ye are not your own, etc. Therefore glorify God in your body, and in your spirit, which are Gods. And so let me press it upon you, all you, who lay any claim to an interest in this blessed privilege, of being thus given to Christ. Know you now that ye are no longer your own, at your own dispose, so as to serve what Masters you please; No, you are Christ's. So Paul tells those his Corinthians, 1 Cor. 3.23. Ye are Christ's. And so are all believers; and that by a double right, as of purchase (of which he there speaketh in that former Text, Ye are bought with a price, the blood of Christ) so of Donation, being given unto him by God his Father. And being thus his, now live to him. None of us liveth to himself, and no man dieth to himself (saith the same Apostle, Rom. 14.7, 8. speaking the jure, what Christians ought to do;) For whether we live we live unto the Lord, or whether we die we die unto the Lord. And O that all of us may thus live and thus die; not to ourselves, but to Jesus Christ, showing ourselves his loyal subjects, and obedient servants in our lives, seeking his honour and glory, and then yielding up ourselves unto him in our death, being ready to die for him, if he should call us to that service. This let all of us do who expect any benefit by him, and that, as upon the account of what Christ himself hath done for us, in redeeming us, so of what God the Father hath done for us, in giving us unto him. Thus I have done with the first of these Propositions, which holdeth forth unto us this gracious Donation, Gods giving of his Elect people unto Christ. Come we now to the second, which informs us that  
All those who are thus given unto Christ by his Father, they shall come unto him.] 
Prop. 2. All who are given to Christ shall come to him.  Here is the second Proposition, which sets forth unto us Man's effectual Vocation following upon God's Election, as an undoubted consequent of it. So the Apostle sets it forth in that known Text, Rom. 8.30. Whom he did predestinate, them also he called. Which in effect speaketh the same thing with this of our Saviour here [All that the Father giveth me shall come unto me.]  
Quest. How come unto him?  
Ans. For the explicating of the Phrase, we may take notice of a twofold coming unto Christ (even as there is a twofold Calling) the one outward and formal, 
A twofold coming to Christ.  the other inward and real.  
1. There is an outward and formal coming 
1. Outward and formal.  unto Christ, which is common to all that make a profession of his name. Thus do Hypocrites and formal Professors come unto him, who being led and drawn by some sinister respects, hold forth this profession. Thus did these Capernaites here come unto Christ, they flocked to him, and followed after him. But wherefore was it? Not out of any true respect they had to his Person or Doctrine, but for some outward advantage which they expected from him, viz. that they might be fed by him. So he himself, who knew their thoughts and intentions, chargeth it upon them, v. 26. of this Chapter [Ye seek me not because ye saw the miracles, but because ye did eat of the loaves.] It was not his Doctrine, or works, that they regarded, but their own bellies. And in such a way there are many that come unto Christ, who were never given to him by his Father; even all Carnal Gospelers, who professed themselves the followers of Jesus Christ, take upon them the profession of his name, but it is not out of any true inward respects which they have unto him, but out of some by and sinister ends for their own Credit or Profit, or for fashion-sake. Such followers Christ had many in the days of his flesh. And many such he hath wherever he cometh, wherever his Gospel is preached. But let we these go as they come; not owned by God before they come, nor any more owned for this their coming.  
2. In the second place there is a coming to Christ, which is Inward and Real. 
2. Inward and Real.  When men come to him non tantùm pedibus, sed & affectibus; not only with the outward, but inward man; come to him with their hearts and souls, out of an inward respect and entire affection which they bear unto him. Thus did some of his followers, his Disciples, at this time come unto him, looking upon him as the bread of life. And thus do all true Believers come unto him, who come to him as a Saviour and a Lord, receiving him, believing on him. This is the coming of which our Saviour here speaketh in the Text. All that the Father giveth me shall come unto me] that is, Believe on me. So the 35th verse explains it. 
Coming to Christ, believing on him.  He that cometh unto me shall never hunger, and he that believeth on me shall never thirst;] where the latter word is Exegetical and Expository to the former. To come unto Christ, is to believe on him. Such is Faith; as it is the Eye, and Hand, and Mouth, so also the Foot of the Soul. As the Eye, whereby the soul beholdeth Christ, looketh up unto him, as they did to their Brazen Serpent; and the Hand, whereby it taketh hold of him; and the Mouth, whereby it feedeth on him, eateth his flesh, and drinketh his blood; so the Foot, whereby it cometh unto him, cometh to him as to a Saviour and Redeemer, expecting salvation only by and through him, desiring to have Union and Communion with him. This it is to believe on Christ, and this it is to come unto him.  
A Metaphorical expression, fitly setting forth the nature of Faith, saving, justifying Faith. 
Faith, the coming of the soul unto Christ.  Which is (as I said) A coming of the soul unto Christ. Even as those Patients of his of whom we read in the Gospel, feeling their own infirmities, and hearing of his fame, and expecting to partake of the like benefit from him that others had done, they come unto him, casting themselves down at his feet, imploring his aid, some of them touching him, as that Haemorrhoisse, that woman with the bloody issue is said to have done, who coming behind him touched the hem of his garment (which she did, as with her finger, so with her faith) by which means she drew from him that sanative virtue by which she was healed, Mat. 9.20. Even thus doth the soul come unto Christ by faith; being made sensible of its own wretched condition by reason of sin, and apprehending the 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 sin, and procuring eternal salvation for it, now, renouncing all other confidences, it betaketh itself unto him as to an alone all-sufficient Saviour, laying hold upon him, resting upon him, that so it may be made partaker of his Merits, his Benefits. This it is to come unto Christ, thus to believe on him.  
And thus do they come unto him who are given to him by his Father. They, All they, and Only they, both comprehended in this word, [Alderman] All that my Father giveth me shall come unto me.  

Thus all God's Elect shall come unto Christ. Omne] in Neutro genere exactius Vniversitatem significat quàm in Masculino. Tolet:  majorem significet Vniversitatem, Maldon. Omne, ut ostendat ex variis gentibus venturos ad eum. Ferus in loc. Cyrill. lib. 3. cap. 39 Insinuat etiam his verbis multos credituros in Christum, Tolet; Com. add loc.  [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. All, whatever] that is, not only Jews, but Gentiles (whose Conversion Cyril conceives to be hereby insinuated) and that not a few of them, but many. But we shall not need to stand upon this Criticism. Look we upon the word, as the generality of Expositors do; the Neuter Gender here put for the Masculine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Neutrum pro Masculino, aut Communi. Grot ad Text.  which we shall find to be an usual Enallagie in Scripture. Grotius here giveth us two instances for it. The one, 1 Cor. 1.27. Where the Apostle speaking of weak and unwise persons (such as the world accounts so) he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foolish things, and weak things of the world. The other, Rev. 21. last, where, speaking of the New Jerusalem, it is said, There shall in no wise enter into it any thing that defileth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No common, or unclean thing, i. e. no impure and unsanctified persons. So here, All that, or every thing, that is, every person, of what Nation, Sex, Quality, and Condition soever; whether Jew or Gentile, male or female, bond or free, rich or poor. Of such extent is the Decree of God's Election, as also of Christ's Redemption, though neither of them Universal as to singula generum, all particular persons, yet both of them so as to genera singulorum, All sorts of persons. There is neither Jew nor Greek (that is, neither Jew nor Gentile) there is neither bond or free, there is neither male nor female, for ye are all one in Christ Jesus, Gal. 3.28. These make some difference as to Men, not so to God and jesus Christ. As the Father hath Elected, so the Son hath Redeemed some out of all these. Thou hast Redeemed us to God by thy blood out of every kindred, and tongue, and people, and Nation (so sing the 24. Elders) Rev. 5.9. Of such latitude and extent is this [Alderman] here in the Text, of which our Saviour saith, All that my Father giveth me shall come unto me. 
And that Certainly. Non dicit ad me venire potest, aut ad me veniat, sed per affirmationem, Ad me veniet. Muscul. in loc.   
Shall come] and that Certainly. So our Saviour here layeth it down, not as a Probable, but as a Certain, an indubitable truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Add me veniet. Not, venire potest, or veniat; not He may come, or let him come, but he shall come; asserting and concluding it as a most certain thing.  
Quest. 
Quest. The ground of this certainty.  But how cometh it so to be? How cometh it to pass that there should be such a certainty herein, that all and every of those who are thus given to Christ, should thus come unto him, that all that are Elected should believe on him?  
Ans. 
Ans. Not in themselves. Non est hoc naturali cuidam dispositioni dandum. Muscul. ibid.  For Answer, Know that we are not to expect any ground or reason hereof in and from themselves; as if there were any thing in their natural dispositions that should incline them hereunto rather than others. As if they were of themselves wiser than others to know what belonged to their eternal welfare. No, herein all are alike. God's Elect before their Conversion, are no wiser than others. We ourselves also were sometimes foolish (saith the Apostle) Tit. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without understanding. Non intelligentes rerum divinarum (as Grotius well explains it) having no understanding in divine matters. So was it with the then believing Gentiles, at whom the Apostle is conceived there principally to have an eye. But not only with them, but with the jews also. Paul (though before his Conversion as intelligent as most of his time) yet he ranks himself in the number. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We. And so is it with all the Elect people of God, before his Grace come to put a difference betwixt them and others, there is no difference as to their understanding in divine and heavenly mysteries. And as for worldly wisdom, if there be a difference, commonly it lieth on the other side. God hath chosen the foolish things of the world (saith the Apostle in that Text even now cited) 1 Cor. 1.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish things of the world, that is, foolish persons, so accounted in and of the world. And in the verse there foregoing he tells us, v. 26. Not many wise men after the flesh, are called to believe on Christ, men worldly wise. Herein those who are given to Christ, they sometimes, ofttimes, fall short of others. How is it then that they come unto him, whilst others keep off from him, being strangers or enemies to him?  
Ans. 2. 
Ans. 2. But in God the Father, & Jesus Christ.  The Ground and Reason hereof, being thus wholly out of themselves, we shall find it partly in God the Father, and partly in his Son Christ.  
In God the Father, who hath  
1. Decreed it, 
In God the Father, who 1. Hath decreed it.  given them to Christ by his Eternal Decree. Now God's decrees are (like as is said of those Laws of the Medes and Persians) unchangeable, unalterable. I am the Lord, I change not, Mal. 3.6. Men are mutable (the best and wisest of them) they change and alter their purposes upon second thoughts. So doth not God. His Counsel shall stand, Isa. 46.10. So shall this his Eternal Counsel, his Decree of Election. The foundation of God standeth sure, 
Sicut qui palatia struunt solent firma subjicere fundamenta, ità Deus moliens civitatem illam aeternam, decreta quaedam substravit, velut fundamenta, quae manent inconcussa. Grot. in loc.  saith the Apostle speaking of this Decree, Which is the first groundwork of Man's salvation laid by God himself, 2 Tim. 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sure and steady foundation, not to be shaken, much less overturned. 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. All that are given unto Christ by God his Father, must, and shall come to him; the absoluteness of God's decree requires it should be so.  
2. And (2ly) as God hath Decreed it, so he effecteth it. 
2. Effecteth it.  Having elected some to salvation by Christ, he doth not only propound and offer Christ unto them, so leaving it to the liberty of their own will, whether they will come unto him, believe on him, or no; but he causeth them to come unto him, drawing them. No man cometh unto me (saith our Saviour) except the Father, which hath sent me, draw him, v. 44. of this Chapter; that is, powerfully and effectually work upon him. For so we are to understand the word there. Not as if God did offer any violence to any in bringing them to Christ, in forcing them to come to him against their wills. No, as the will of man cannot be forced (which if it should be, it should cease to be a will) so neither doth God work upon any in the work of Conversion in any such way; but in a sweet and swasory way, congruous and agreeable to their liberty and nature, Drawing them with the cords of a man (as the Prophet hath it, Hos. 11.4.) yet powerfully and effectually, of unwilling making them willing. So much the word in the Text imports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall come, viz. willingly. And thus doth God the Father work upon all those whom he hath given to his Son Christ, all his Elect people, making them willing to believe on him. Which he doth by revealing him unto them, and in them. Thus was Paul (that chosen vessel) as he is called, Acts 9.15.) brought unto Christ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieron Erasmus, Grot. in loc. Videtur eo dicendi genere significari dei gratiam coelitùs in animum ipsum illabi ut & Graeca etiam Scholia Annotarunt. Beza Gr. Annot. ad loc.  When it pleased God to reveal his Son in me (saith he) Gal. 1.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 doth God to all his Elect people, having by his decree given them to Christ before time; he thus revealeth him to them, and in them in time, teaching and instructing them by his Word and Spirit. By his Word outwardly, by his Spirit inwardly. And so teaching them, he draweth them, sweetly overpowering their wills, making them willing to come unto him. So our Saviour himself giveth the reason of it, v. 45. of this Chapter. It is written in the Prophets, And they shall all be taught of God (All God's Elect) Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 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. This it is that maketh the Decree to bring forth, even God's effectual operation, in calling those whom he hath predestinated, as the forecited Text hath it, Rom. 8.30. Whom he predestinated, them also he called.] Called, not only outwardly by his Word, for so many are called who were never chosen (as our Saviour declareth it, Mat. 20.16.) but inwardly, causing them to believe on his Son. Thus doth God call all those whom he hath predestinated, working faith in them. Which is his Gift. By grace ye are saved through faith, and that not of yourselves, it is the gift of God, Eph. 2.8. It] as salvation itself, so that faith whereby men are saved, it is the gift of God. Though it be in them, yet not of them. Both Habit and Act are from God. To you it is given not only to believe (saith Paul to his Philippians, intimating that this was given them) Phil. 1.29. This is his Gift, and his Work. This is the work of God, that ye believe on him whom he hath sent (so our Saviour tells the Jews, v. 29. of this 6th of John.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The work of God, not only required and commanded of him, 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, 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 having ordained to it, he worketh it; so bringing them to Christ whom he hath given to him. And thus you see how the certainty of this Event, of all Gods Elect coming to Christ, depends upon God the Father, upon his Will and Work; his Will in appointing them, his Work in causing them to believe on him.  
2. And (in the second place) as God the Father hath a special Efficiency in this, 
2. In Jesus Christ who executeth his Father's Counsels  so also hath God the Son, his Son Christ, who being of Counsel with his Father as God, as Mediator he seethe to execution of his Counsels; specially of this his great Counsel, touching the salvation of his elect people, who being given unto Christ, they are known to him, 2 Tim. 2.19. The Lord (the Lord Christ) knoweth them that are his; viz. by Election. So was Paul, though then a Persecutor, yet he was known to Christ to be a chosen vessel. He is a chosen vessel unto me (so he tells Ananias concerning him) Acts 9.15. And so are all others, though before their Conversion not known to others, nor yet to themselves that they are given to Christ, yet they are known to him. And being known to him, he taketh care of them, and that first to bring them home unto himself, to bring them as subjects into his Kingdom, as sheep into his fold. Other sheep have I which are not of this fold, and them also must I bring, and they shall hear my voice, saith he, meaning his Elect among the Gentiles, whom he would in his time bring into his Kingdom of grace, causing them to believe on him. And so dealeth he by all those who are given him by his Father. They being by nature all of them lost sheep, wand'ring in the by-paths of sin, leading to destruction, not having so much as an animum revertendi, any disposition, any inclination of returning, of coming unto Christ the shepherd of their souls, he seeketh them. The Son of man is come to seek and to save that which is lost, Mat. 18.11. poor lost sinners. Such Jesus Christ came to seek. And being in Heaven, he hath now an eye to them, such among them as are given unto him. Whilst they do not seek after him, yet he seeketh after them, drawing them to himself. This doth God the Father, (as you have heard.) And thus also doth Christ. When I am lift up (saith he) I will draw all men unto me, John 12.32. Christ being lift up, first upon the Cross, then upon the Throne, set at the right hand of his Father, he than saith he would draw all men to himself. What he had before done to the Jews, he would now do to Jews and Gentiles, drawing his Elect out of both, bringing them to believe on him. This he hath in all Ages done. But now under the Gospel he doth it more vigorously than ever, by setting up his Standard, holding forth himself in the preaching of the Gospel, and withal sending forth his Spirit, which accompanying the Word, maketh it effectual. Thus is Jesus Christ as the Loadstone to the Iron, by a secret virtue, the virtue of his Spirit attracting his Elect people; who being thus drawn by him, do now willingly come unto him. Draw me, and we will run after thee (saith the Church unto Christ, Cant, 1.4. promising a willingness in all her members to follow him upon his putting forth his effectual power in them.) And upon this ground also it may be concluded, that All those who are given to Christ by his Father, they shall come unto him. All they.  
And (secondly) Only they. 
2. Only Gods Elect come unto Christ.  So much is here employed: This being here rendered as the Reason why these Capernaites did not come unto Christ, did not believe on him,) because they were not given to him by his Father. Ye have seen me and believe not, How so? why All that the Father giveth me shall come unto me]. All they, and only they. Of which number whilst ye are not, I cannot wonder that ye do as you do, stand out against me, not coming into me, not believing on me. A thing which none but those who are given to Christ by God his Father will or shall ever do.  
Quest. And why not? 
Man cannot come of himself.   
Ans. The ground hereof you have heard it already. This is God's work, which man cannot do of himself. No not so much as will to come unto Christ. It is God that worketh in you both to will and to do (saith our Apostle to his Philippians.) Phil. 2.13. As the Act of faith, so much more the Habit, is Gods work his Gift. And this gift he bestoweth only upon his Elect Thence is it called their faith; The faith of Gods Elect. Tit. 1.1. So called, not because thereby men are made God's Elect, 
Per quam homines fiunt Electi Dei. id est, Deo charissimi. Grot. in loc.  dear unto him (as Grotius foully perverts that Text) but because it is peculiar unto God's Elect, saving faith being wrought only in them, the Doctrine of faith, the Gospel, being really embraced only by them. As for others, being left to themselves, they will not, they cannot come unto Christ, believe on him. No man cometh unto me Except the Father that sent me draw him? Except he put forth that effectual power of his, which he doth not for any but those upon whom he hath set a peculiar love, his Elect ones. But I shall dwell no longer upon the Doctrinal part come we to make some Application of this Truth.  

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

Predestination not upon the foresight of faith.  2. In the second place, take we notice from hence, that God doth not predestinate upon the foresight of faith. So Arminians would have it, that God foreseeing who they are that will come unto Christ, receive him, believe on him, he thereupon predestinateth them to obtain salvation by him. But this Text speaks it otherwise, making their coming to Christ not the ground or cause of God's Predestination, but the fruit and consequent of it. All that the Father giveth me. (viz. by way of Predestination) shall come unto me, to believe on me. Thus are Gods Elect predestinated to believe, not because they believe.  
3. Again (in the third place) take we notice from hence, 
3. Faith not contingent. Per hoc autem quod dicit. Quod dat mihi pater, ostendit quoniam non contingens res est credere in Christum. Aquinas in Text. ex Chrysost. Hom. 44. Quibus verbis intelligit fidem non esse in arbitrio hominum, ut promiscuè vel fortuitò hic & ille credant. Calvin ad Text. Hoc ipso innuit, fidem non oriri ex viribus liberi arbitrii, sed ex gratuitâ Electione Dei. Piscat. Analys. in Text.  that Faith is not left as a Contingent thing, left to the liberty of men's will, whether they will believe or no. But it is determined who they are that shall believe, viz. they, all they, and only they, who are given to Christ by his Father: All, and only God's Elect, who being given to Christ before time, they shall certainly come to him in time, believe on him. All they, and only they.  
But here before I go any further, let me cover the pit which some may think I have now opened▪ vindicating this Doctrine from some misconstructions 
This Doctrine cleared from misconstructions.  which some possibly be ready to make of it. Of these I shall take notice of two or three.  
Obj. 1. Is it so that All and Only they shall come unto Christ, whom God his Father hath given to him? Doth not this then excuse those who do not come unto him? 
No excuse for unbelievers.  May not they justly take up this for their plea, that they were never given to him?  
Ans. To this I find divers Answers returned (as by chrysostom, (who moveth this doubt) so by some others, 
Vide Tolet Annot in Text.  which I shall not trouble you with. In brief (for I do not intent to enlarge upon any of these Controversies) let it suffice. This can be no just plea for those who shall take it up and make use of it, in as much as what herein they do, they do it willingly. Their rejecting and refusing of Christ being offered and tendered unto them, is in them a voluntary act, whereunto they are no ways compelled, and so renders them without excuse. Neither is God's Decree of Reprobation, 
Reprobation not the cause of infidelity.  his not giving them to Christ, properly the Cause of this Infidelity and Disobedience in them. True it is, it is an Antecedent to it, but not properly the Cause of it. That instance, which I find made use of by some in this case, illustrates it well. The absence of the Sun in the night-season, is an Antecedent to, but not the proper Cause of the freezing of the water, which cometh from the coldness of the Air. Even so is it here. 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, but not properly the effect of it. So as this is no excuse for them, who in refusing of Christ offered to them, do it voluntarily, and willingly.  
Obj. But (in the second place) Is not this a dangerous Doctrine, 
No ground for security and carelessness.  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, why then should any trouble themselves about this? why may they not take their course, and live as they list? If they be in the number of those that are given to Christ, If they do belong to God's Election; they shall come to him, they shall be brought to him.  
Ans. A desperate Inference, 
A desperate inference.  speaking terror and horror to all those who shall dare to take it up, and make such use of it. Of all 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, when any one shall thus turn this grace of God into wantonness. And therefore take heed how you give way to such wretched reasonings, how you give entertainment to any such a thought. Taking notice that God doth not bring men to Christ against their wills. And they who are not willing to come unto him when he is offered and tendered to them, what know they whether ever they shall have a second invitation? Just is it with God to withhold his grace from those who thus reject it, and to harden their hearts, confirming them in their infidelity, who have first hardened their own hearts against the tenders of grace and mercy in Christ. This is that which our Evangelist St. John saith of the Jews, John 12.37. Though Christ had done so many miracles before them, yet they believed not on him. And why not? how came they to be so stupid? The reason is rendered, v. 39, 40. Therefore they could not believe, because Isaias said, He hath blinded their eyes, and hardened their hearts, etc. They had first wilfully shut their own eyes against the light of the Gospel, maliciously withstanding and rejecting of Christ. And thereupon God in his most just and righteous judgement giveth them over to a reprobate sense, taking from them those abilities which they had of believing unto salvation. O take heed that the like do not happen to any of you! which you may justly expect, shall you dare upon this, or any other pretence whatever, to reject and refuse the gracious offers of Christ tendered to you.  

No ground of Despair.  Obj. 3. But (in the third place) may not this Doctrine minister matter of despair to some drooping spirits, who may thus reason against themselves. If only they shall come unto Christ who are given to him by God the Father, then with what confidence can they come to him, not knowing whether they be of that number, which they fear they are not; and if so, than all their attempts and endeavours this way will be to no purpose. Hereupon they fear that they shall never come to him, to receive any benefit by him and from him.  
Ans. For Answer to this, 
A wrong way of reasoning to begin with God's decrees.  know we that this is a wrong way of reasoning, to begin with God's decrees, which being secret to us, and hidden from us, until God shall be pleased to make them known in and by the execution of them, may perplex and trouble, but no ways profit or advantage any by their immediate inquiries into them. And therefore let none attempt to unlock that Cabinet, to look into that Ark. 
God's revealed Will man's Rule.  Secret things belong unto the Lord, but revealed things to us and to our children, Deut. 29.29. Now what Gods revealed will is, that all either do, or may know, viz. that they should come unto his Son Christ, that they should believe on him. This is the Commandment, that we should believe on the name of his Son Jesus Christ, 1 John 3.23. And to this command we have a gracious promise here annexed. They who so come unto Christ shall not be rejected. [He that cometh unto me I will in no wise cast out.] Now then, wherefore should any perplex and trouble their spirits in searching after that which they shall never in any other way find whether they be given to Christ. 
Temeritatis est velle pervestigare divini consilii arcanum. Hoc faciendum est quod praecipit Deus. Praecipit autem credi in Christum. Ferus Annot. in Text.  Why do they not rather in obedience to that great Gospel-command, and in confidence of so gracious a promise, put their souls upon this way, apply themselves to the doing of what is so required of them? viz. To come unto Jesus Christ.  
Which let me now press upon all and every of you by way of Exhortation, 
Use 2. Exhortation to all to come unto Christ.  that you would come unto Jesus Christ. This is that which he himself inviteth all to do, Mat. 11.28. Come unto me all ye that labour and are heavy laden, And again, John 7.37. In the last day, that great day of the Feast, Jesus stood and cried, saying, If any man thirst, let him come unto me. And let all hearken to this Invitation, closing with it.  
Many Arguments and Motives 
Motives to it.  might I make use of to press this Motion, to set on this Exhortation. In no other way is life to be expected. Ye will not come unto me that ye might have life (saith our Saviour to the jews) John 5.40. They went to Moses, seeking salvation by the works of the Law, but alas, it was not there to be found. I am the way, the truth, and the life, John 14.6 Christ is the only true way which leadeth unto eternal life. This is life eternal, to know thee the only true God, and jesus Christ whom thou hast sent, Joh. 17.3. To know God in Christ, this is the saving knowledge. Cominh unto Christ, you shall find a fullness in him, so as you shall not need to seek any thing out of him. He that cometh unto me shall never hunger (saith the verse next but one before the Text) v. 35. he shall find a full satisfaction in me. Here, and only here is true rest and peace to be found. Come unto me ye that labour, etc. and ye shall find rest to your souls. Here is that wine and milk to be had, which the Prophet Isai speaketh of, Isa. 55.1. whatever is requisite for the refreshing and nourishing of the Soul.  
But I shall confine myself to that one Argument which I have here put into my hand. 
Coming to Christ, an assurance of being given to him.  Hereby shall you come to know that you are given to Christ by God his Father. This is the one and only way whereby you may come to be assured of God's gracious purpose towards you, 
Adhaerens Christo certus es de praedestinatione tuâ. Ferus Annot in Text.  that your names are written in the book of life, that you are in the number of Gods Elect. A thing which it standeth all Christians in hand to make sure unto themselves. Give diligence to make your Calling and Election sure. (So St. Peter presseth it upon those to whom he writeth) 2 Pet. 1.10. And who is there among you but would be glad to have this assurance? Now in what way may this be obtained? Why, in vain it is to think of ascending up into Heaven, there to search the Rolls and Records of Eternity. Only then put yourselves upon this way of coming unto jesus Christ. Hereby may a Christian come to be undoubtedly assured hereof. So much we may learn from the Text. All that the Father giveth me shall come unto me. So then, invert the words. All that do come unto Christ, are given to him by his Father. Thus may Christians safely pass a Notiore ad ignotum, from that which is known to what is otherwise unknown, reasoning from their Vocation to their Election, from their coming to Christ to their being given to him.  
As for their coming unto Christ, 
Coming to Christ, a thing which may be known.  that is a thing which they may certainly know. The heart cannot be a stranger to its own Affections, especially if they be intense. 
Quid enim cordi nostro perspectius esse poterit, quam quod non nisi cord; eoque ardenti & cupido geritur. Musc. Com. in Text.  If there be an earnest desire, a longing of the soul after Christ, an earnest desire of Union and Communion with him, a intense love to him, so that the soul is enamoured with him, a serious and fixed resolution in the heart to rest upon him, to trust in him for the pardon of sins and eternal salvation (all which accompany a true saving faith) the soul cannot be ignorant of it. This is a thing which upon the enquiry every one may know of his own heart, whether he hath thus come to Christ, thus received him. How else is it that the Apostle putteth his Corinthians upon this trial? 2 Cor. 13.5. Examine yourselves whether you be in the faith. Prove your own selves, know ye not your own selves how that jesus Christ is in you? And once knowing this, 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.  

Christians make sure their Election by coming to Christ.  Which let every of us (I say) labour in this way to make sure to ourselves. The world being divided into two parts, one part given to Christ, the other part left to Satan, the Prince of this world, see we to which of these it is that we belong, whether to Christ or Satan. Is it so that we have renounced Satan, abandoned his service, and given ourselves to the Lord Jesus, taking him for our Saviour and Lord, now may we conclude that we are in the number of them whom God hath given to him, appointed to salvation by and through him.  
Only see that this our coming to him be Inward and Real. 
See that this Coming be real.  Not such as the coming of these Capernaites was, who came unto Christ, but it was (as I shown you) out of a by and sinister respect. And thus surely do the greatest part of Christians at this day come unto him. They make a profession of his name. But wherefore is it? why they do it pro formâ, for fashion-sake, or they expect some outward advantage by it: They follow Christ, 
Vix quaeritur Jesus propter Jesum. August. in Joh. 6.26.  as these Capernaites did for the loaves. Take heed it be not so with us. If we come unto Christ, see that we come with upright and sincere hearts, out of an earnest desire of having Union and Communion with him. So coming unto him, now take this as an evidence of God's gracious Donation, that we are by him given to his Son, as also of Christ's gracious reception. So coming unto him, we shall not be rejected of him. So it followeth in the last branch of the Text.  
And him that cometh unto me I will in no wise cast out.] There have we the third and last Proposition, or Doctrine.  
Those who come unto Christ he will in no wise cast out.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Prop. 3. Casting out, what.  Non ejiciam for as. To open the Phrase, To cast out, properly it imports an Ejection, or Expulsion, a casting out of some place or company. Thus we read how the Jews cast Stephen out of the City. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 7.58. And our Saviour out of the Synagogue, John 9.34, 35. They cast him out (saith the Text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. out of the Synagogue (as the 22. verse explains it. 
Augustine's Interpretation not allowed. Quale est illud intus, unde non exitur foras; Magnum penetrale, & dulce secretum August. Tract. in loc. ) And in such a sense do some here understand it. I will in no wise cast out.] That is (say some) out of my Kingdom of Glory. So Augustine here looketh upon it. Hither it is that all those who are given to Christ, all God's Elect, shall come, they shall come unto him in his Chamber of presence, his magnum penetrale, (as he calls it) that is, his Marriage-chamber, and being once entered there, he shall never eject, never cast them out again. But this Maldonate excepts against, as not being so proper to this Text, 
Cum dicit, ad me venit, non significat ad se in coelo, ubi fides non est. Maldon. in Text.  where Christ's promise is unto those who come to him by faith. Now there is no room for, no use of faith in heaven, where all shall live by sight. We walk by faith, and not by sight, saith the Apostle, 2 Cor. 5.7. intimating faith to be proper for earth, and sight for heaven, where faith and hope shall be swallowed up of vision and fruition. And therefore let we that go, though in itself a truth.  
And not unlike is that Interpretation of Cyril, 
Nor yet Cyrils.  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 Jews, 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. And so shall it be with all other ungodly persons. Then shall Christ say to the Goats on his left hand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Mat. 25.41. But so shall it not be with his Elect his Sheep, whom he shall then set upon his right hand, speaking to them in another language, Come ye blessed of my Fathtr, inherit the Kingdom prepared for you, etc. v. 34. Then shall not they be cast out, but admitted and received into those everlasting mansions. Which is also there set forth in the same Chapter under the Parable of the wise and foolish Virgins; the one of which are said to be kept out, the other received into the Mariage-chamber, v. 11, 12. fitly representing the different entertainment of believers & unbelievers at the day of the general 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. 
Non enim illuc homines ad Christum per fidem venient, de quo adventu his loquebatur. Maldon. in Text.  But so shall not men come unto him at that day. The souls of God's Saints being once entered into their glory, living by sight (which they do being separated from their bodies) they shall henceforth have no more use of faith. Now abideth faith (saith the Apostle, 1 Cor. 13.13. viz. whilst we live here; not so after death, not so at the last Judgement, when men shall see and feel what now they do, or will not believe. So then, what our Saviour here saith of his not casting forth those that come to him, must be understood of this life. Those who here come unto him by faith, believing on him, he will in no wise cast out.  
Quest. But yet the Question runs on. How not cast them out here?  
Ans. To this Grotius returns an Answer, 
Grotius' Sup. position rejected as unsound.  that they being thus come unto Christ, he will not for his part cast them cut of his Kingdom of grace, being entered as Scholars into his School (from whence he conceives this Expression to be borrowed) he will not expel them. Thus (saith he) do froward Schoolmasters sometimes deal by their Scholars, 
Non faciam ut morosi Magistri, non expellam eum, nempè si perpetuò voluerit meus esse, per me non stabit quo minus fit. Grot. Annot. in Text.  expel them without any just desert. 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. But this savouring rankly of the Arminians, founding man's perseverance in Grace upon the liberty of his own will, I reject it as unsound.  

The true sense of the phrase here.  More solidly (to hold you no longer in suspense) by Casting out here understand we rather a Rejection than an Ejection, a Repelling than an Expelling. 
Neminem ad me venientem repellam, omnes admittam, omnes amplectar. Rupertus ad loc. & Maldon, etc. Non repudiabo, sed benevolè excipiam, & in aeternum servabo. Piscator Scholar in loc. Two things comprehended under it.  [Him that cometh unto me I will in no wise cast out.] Non repudiabo, non repellam, I will not refuse and reject him, but will receive and embrace him, bidding and making him welcome. So may we most fitly look upon the phrase here, as having a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it, intending more than it speaks, importing a gracious reception, with a loving and lasting entertainment. Thus will the Lord Jesus Christ receive all those that come unto him by faith, he will own them, and entertain them as his, and that for ever. Two things conceived to be comprehended under this Expression.  
1. He will receive them, entertain them. [Him that cometh unto me I will not cast out.] 
1. Christ will receive those that come to him. Quemadmodum si publicus dicat Hospes, neminem qui ad hospitium venerit, ejiciam. Mald. ad loc. ] Even as a public Host (saith Maldonate) should say the like terms, If any man come to me, I will not cast him out, his meaning would be apprehended to be, not I will not cast him out of my house having once received him in, (whereof no man would make any doubt) but that he will not refuse any such guests, but would readily receive them into his house, bidding them welcome, giving entertainment to them, making provisions for them. And in such a sense undestand we our Saviour here, where he maketh the like Proclamation, [Him that cometh to me I will in no wise cast out.] That is, I will not refuse nor reject him, but will readily receive him into my house, my Church, where I will receive and make him welcome, giving entertainment to him, providing for him whatever shall be requisite in order to his salvation, applying to him the merit of my death, making him a sharer in the benefit of my Intercession, communicating unto him Grace here, and Glory hereafter. Such a Reception it is that Christ here promiseth to all those that come unto him, that believe on him. And this will he certainly perform to them. Whoever they are that come unto him, they shall not be rejected of him.  
So was it with those who came to him in the days of his flesh for the cure of their bodily infirmities, we do not read that he refused, that he rejected any of them, or that he sent them away without what they came for. Great multitudes followed him, and he healed them all (saith the Text, Mat. 12.15.) True indeed, for that woman of Canaan, who came to him in the behalf of her daughter (of which you have the story, Math. 15.) at the first he seemed to give her a repulse, but it was only for the trial and exercise of her faith and patience, wherein she persevering, he grants her request; Be it unto thee even as thou wilt (saith he) v. 28. And the like may they expect who come unto him upon a spiritual account, for the cure of their soul-maladies, for the taking away the guilt and power of sin, and for the obtaining of eternal salvation by him, he will not reject them. However he may for a time, for the like exercise of their faith, hold them off, yet he will not cast them out; he will receive them, he will embrace them.  
Even as he dealt by those Infants 
And the Infants brought to them.  that were brought to him in the arms of others, presented to him for his blessing, He took them up in his arms (saith the Text) and laid his hands upon them and blessed them, Mark 10.16. Not repelling them, as his Disciples did; they looking upon it as a matter of trouble, and a thing beneath their Master, not suitable to his excellency and greatness to meddle with young children, they rebuked those that brought them; But (saith the Text) when Jesus saw it, he was much displeased, and said unto them, Suffer little children to come unto me and forbidden them not, v. 13, 14. thereby declaring his readiness to receive all those whoever they are that shall come unto him to seek and receive any spiritual benefit from him. Whoever they are that desire communion with him, he will have communion with them. This is that which he tells the Laodicean Angel, Rev. 3.20. Behold I stand at the door, and knock, If any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me. Whoever they are that hear Christ knocking at the door of their hearts and consciences, by his Word, and the motions of his Spirit, if they shall open unto him, receiving and entertaining him by faith, he will unite himself to them, vouchsafing to them a sweet communion with himself. Him that thus cometh unto him, to have communion with him, he will not cast out.  
Obj. But what say we then to the guest in the Parable? He came to the Mariage-feast, 
The Case of the Guest in the Parable cast out from the Mariage-Supper, resolved.  came to have communion with Christ, yet we find him cast out. Bind him hand and foot, and take him away, and cast him into outer darkness; that is the doom which the King there passeth upon him when he came to see the guest, Mat. 22.13.  
Ans. To this an Answer is soon returned by consulting the verse there next following, which giveth us an account of the ground of this his ejection. For many are called, but few are chosen, v. 14. Many called outwardly to an outward visible communion with Christ, who are not truly given to him are not in the number of Gods Elect. And in this number was this guest, who here crowded in for companies sake, a hypocrite joining himself to the visible Church, not being that in truth which he made profession of. So much we may learn from the 11th verse, which informs us that he had not on the wedding garment; he was one that was not regenerated, one that had not put on Christ by faith. And therefore no wonder that he was cast out. So shall all Hypocrites be sooner or later. But so shall not they who come unto Christ in sincerity. So coming to him he will receive them.  

2. Christ receiving those that come to him retains them with him.  2. And receiving them (in the second place) he will retain them. So much also is conceived to be implied in this phrase, I will not cast him out] he shall be with me, dwelling with me, having an everlasting communion with me. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him (saith the 56. v. of this Chapter) whereof the Text is part. Those that receive Christ by faith (for that is meant by eating his flesh, and drinking his blood) he will not only come and sup with them, but dwell in them, having a constant and continued communion with them. 
Non solum amanter ad se venientes suscipit, sed susceptos ità constanter ac perseveranter complectitur, tuetur & conservat, ut nunquam illos abjiciat. Aliud est Principum hujus seculi ingenium, etc. Musc. Com. in Text.  Having once received them into grace and favour with himself (which he doth upon their believing on him) he will never cast them out of it. Herein (saith Musculus) doth this our King differ from other Kings and Princes, who are often inconstant in their affections, loving to day, loathing to morrow. What more common with them than ●o cast their favourites out of favour? But so will not the Lord Christ do by his favourites. Those whom he once affecteth, he never rejecteth. Having loved his own which were in the world, he loved them unto the end (saith our Eaungelist) Joh. 13.1. Not only his Disciples, but all his Elect (who are there called his own, in as much as they were given to him by his Father) having set a peculiar affection upon them, he continued it to them unto the end, the end of his life, expressing it, as by taking care of them, keeping them, Whilst I was with them in the world, I kept them in thy Name; Those that thou gavest me I have kept, John 17.12. so by dying for them. And like affection doth he still bear to all those, who being given to him, come to him, believe on him. Loving them once, he loveth to the end, to the end of their lives, and to eternity; once affecting them, he will never cast them out of his affection. Thus you see that it is so. Those that come unto Jesus Christ he will not cast them out; he will both receive, and retain them as his.  
Quest. And why will he do so?  
Ans. For this take two or three Reasons, or Grounds.  
1. This is his Father's will, that he should thus receive those whom he giveth unto him. 
Reas. 1. This is the Fathers will.  This is the Father's will which hath sent me, that of all that he hath given me I should lose nothing (v. 39 of this Chapter. Now with this will doth Christ perfectly and exactly comply. I came down from heaven, not to do mine own will, but the will of him that sent me, v. 38. And hereupon it is, that he so readily and constantly embraceth all those who being thus given to him by his Father, come unto him.  
2. As this is his Father's will, so his own disposition inclineth him to it. 
Reas. 2. Christ's clemency inclining him hereunto.  He being a gracious, a merciful, a tenderhearted Saviour, he pitieth the condition of poor perishing sinners. When he was here upon earth, the story tells us, how when he beheld the City (of Jerusalem) he wept over it, Luke 19.41. Taking notice of the sad condition of it, what a dreadful judgement hung over the head of that people, his heart melted into tears. And with such an eye of tender pity and compassion doth he look upon poor sinners lying in their natural estate, and thereupon he readily receiveth those that come to him, accepting the least beginnings of faith. This is that which the Prophet Isai fore told of him, Isa. 42.3. A bruised reed shall he not break, and smoking flax shall he not quench. Such is the clemency of Jesus Christ in dealing with poor sinners, that where he seethe any good desires, any beginnigs of grace, though never so weak and slender, he is ready to accept them. Being herein like that Roman Emperor, of whom it is reported, that whoever came to him, he never sent them away discontented. Thus whoever they are that come unto Jesus Christ, come unto him in sincerity, such is his Clemency, his Gentleness, he will in no wise cast them out.  
3. Which if he should do (in the third place) it would be cross to the end of his coming into the world, 
Reas. 3. To reject those that come, were cross to the end of his coming.  his taking upon him the office of a Mediator, which was to seek and to save that which was lost (as he tells Zacheus) Luke 19.10. Now coming to seek after those that seek not after him (I was found of those that sought me not, saith the Prophet Isay, setting forth Gods preventing mercy in calling of the Gentiles, Isa. 65.1.) he will not reject those that come unto him. This being his work, to bring in lost 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 refuse them when they come unto him. But to dwell no longer upon Doctrinal Confirmation or Illustration, Come we now to Application.  
Where (in the first place) let me again take up that former Motion, 
Use 1. The grand duty pressed, of coming to Christ.  pressing what before I propounded, exhorting and persuading all to come unto Jesus Christ. This is the great and principal errand about which the Ministers of Christ are, or aught to be employed. They are the servants sent forth to call the guests unto that great Supper, their Master putting this word into their mouths, Say unto them that were bidden, Come, Luke 14.17. their chief work being to persuade men to come unto Jesus Christ, to have communion with him. And this let me press upon all you this day. For which, what greater encouragement can you have than that which Christ himself here holdeth forth to you? even the assurance of a gracious Reception. Were subjects assured of the like from their Princes, that coming to them they should not be rejected, but graciously received, who is there but would have recourse to them as occasion were offered? Now this assurance have all poor sinners from Jesus Christ, that coming to him they shall have a gracious reception from him, he will bid them welcome, Him that cometh unto me I will in no wise cast out.  
In no wise] So our last Translation doth well express the Emphasis in the Original. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two Negatives, which in the Greek do vehementiùs negare, import a more earnest and vehement Negation. Nequaquam ejecerim, I will at no hand, in no case, in no wise, cast him out. Which let it serve to confirm and establish the hearts of poor sinners in the assurance of a gracious acceptation from Jesus Christ upon their coming unto him.  
Obj. 
Objections answered.  I but (may some say) I am unworthy of any such acceptance, a poor, vile, miserable, 
Obj. 1. Mans own unworthiness.  worthless creature, having nothing to commend me to the world, much less unto Christ. Outwardly mean, nay and inwardly vile; a poor sinful creature, who see nothing in myself but what may justly render me odious and abominable in the sight of God and Jesus Christ. How then can I hope that I should find such a welcome from him upon my coming to him?  
Ans. Well, be it so as is alleged, yet be not discouraged; for which again mark the Text. Him that cometh unto me] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Him] the word is indefinite, yea universal, comprehending all, excepting none. Be he what he will, of what nation, sex, quality, or condition soever; Jew or Gentile, male or female, bond or free, rich or poor, though a dog, scarce worthy to gather the crumbs under the table, though not worthy of the least common mercies, much more unworthy to have union and communion with Jesus Christ, yet coming to him they shall be welcome to him. Herein doth he differ from the Common Host which before I spoke of, who, however he keepeth open doors for all comers, yet unless they that come bring money with them to pay for what they call for, they shall not be welcome to him. It is otherwise with the Lord Jesus, who not expecting to be any gainer by those that come to him, will make all that come welcome, though they bring nothing with them to make them so. For this, that known Proclamation is express, Isa. 55.1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come buy wine and milk without money, and without price. Thus doth Jesus Christ invite all poor sinners to come unto him, to have a free communion with him. What though they have neither money nor moneys worth? nothing to purchase their welcome, to make them worthy, yet let them come unto him. Which doing, let them rest assured they shall not be cast out.  
The truth whereof many great sinners have found upon their own experience. 
Experiences of great sinners coming to Christ.  So did that Woman of whom we read in the Gospel, Luke 7.37. (whether Mary Magdalen (as it is commonly taken) or rather some other (as is most probable) is uncertain.) Behold a woman in the City, which was a sinner (saith the Text) v. 37. that is, a great, a notorious sinner, a known strumpet, a harlot, whom every one could point at; as the Pharisee, who had then invited Jesus to his house did, wondering that Christ should not know what manner of woman she was, This man, if he were a Prophet (saith he) would have known who, and what manner of woman this is that toucheth him, for she is a sinner, v. 39 A notorious sinner, a lewd woman; yet coming unto Christ, and expressing her good affection unto him, how welcome was she to him? receiving from him what she came for, the forgiveness of her many and great sins; Her sins which are many, are forgiven (so our Saviour there tells Peter) v. 47.  
Obj. 2 Obj. I but (may some say) there was a Reason why Christ should bid her welcome; 
Having nothing to bring to Christ.  she was one that loved him much (as it there followeth) expressing her affection to him by the Present which she brought him, A Box of precious ointment, which she bestowed upon him (as the verse there foregoing informs us.) But as for me, I have no such present to bring unto him, no Box of Ointment for him.  
Ans. But hast thou tears for him as she had? truly penitent tears? Hast thou a broken and contrite heart to present unto him? a heart broken with true godly sorrow for sin? If so, stand not upon any other present. Thou desirest not sacrifice, else would I give it; thou delightest not in burnt-offering, The sacrifices of God are a broken spirit, a broken and contrite heart O God thou wilt not despise (saith the man after Gods own heart) Psal. 51.16, 17. And hast thou such a heart in thy bosom? though thou have nothing in thy hand, yet come unto Jesus Christ.  
Obj. But I have done much against him. Obj. 3  
Ans. And had not Paul done so? 
Having done much against him.  whom Christ himself from Heaven chargeth with persecuting of him; Saul, Saul, why persecutest thou me? Acts 9 And so much he confesseth against himself. I was a Blasphemer, a Persecutor, etc. Whereupon he concludes himself to be the chief of sinners, 1 Tim. 1.13, 15. yet coming unto Christ he obtained mercy from him; which was done (as he there saith) that he might be a pattern for them who should after believe on him.  
Obj. I, but I have rejected Christ, being Obj. 4 offered and tendered unto me again and again, stopped my ear against his Word, 
Rejecting of him being offered.  and quenched the motions of his Spirit, refusing him when he came to me. And may not I look for a just retaliation, that he should reject me when I come to him?  
Ans. Yet still consult the Text. Him that cometh unto me] Be he what he will, though a rebellious and obstinate sinner.  
Obj. I, but I am an Apostate, who have cast Obj. 5 out Jesus Christ after that I had received him, 
Apostatising from him.  and given entertainment to him, having returned to my former sinful ways and courses which I had sometimes abandoned. Now doth not the Apostle exclude all such from any hopes of benefit by him? What else means that known Text, Heb. 6.4. where speaking of such, he saith, It is impossible they should be renewed again unto repentance, seeing they have crucified to themselves the Son of God afresh, 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. Now as for such, who thus crucify Christ a fresh, and put him to open shame, doing that in Affection and Conversation, which the Jews did in Action, Treading under foot the Son of God, counting the blood of the Covenant, wherewith they were sanctified, an unholy thing, and doing despite to the Spirit of Grace (as the same Apostle further describeth the same sin, Cap. 10. v. 29) As for such (I say) just it is with God to give them up to an impenitent heart, to a reprobate sense, so as that they should never seriously think of coming to Christ any more. But as for this, it is hoped it is not your case.  
Obj. 6 Obj. Yea, but I do not know but it may be, and I fear it is.  
Ans. But why do we fear so? 
The sin against the holy Ghost by some unjustly charged upon themselves.  Be not wicked overmuch (saith the Preacher, Eccl. 7.17. viz. in thine own apprehension (as the Text may be expounded) which some are, whilst they make their condition worse than really it is. So do not you. But for the cure of all these fears, put your souls upon this way of coming unto Christ. Which if God shall incline your heart to do, now take this as an evidence that you are not under the guilt of that unpardonable sin, but rest assured that upon your coming to him you shall find mercy from him. Him that cometh unto me (though a Backslider, an Apostate, (the worst of Christians, or of men) I will in no wise cast out. The reason why desperate Apostates receive no benefit by Christ, is not because he will not receive them, but because they will not come unto him. Only come unto him, and fear not.  
Quest. But how shall I so come unto him, 
Quest. How to come unto Christ so as to be received of him.  as that I may be assured that I shall not be cast out, not rejected by him?  
Ans. 
Ans.  A useful Question, which I wish were in the heart of every of you seriously to propound to yourselves. For Answer whereunto, in brief take these few and plain Directions.  
1. That you may come unto Christ, 
Dir. 1. Hear of him.  you must first hear of him. Incline your ear, and come unto me (saith the Lord) Isa. 55.3. And this must they do who would come unto Christ, they must incline their ear, they must be acquainted with the Doctrine of the Gospel concerning him. Every man therefore that hath heard, and learned of the Father, cometh unto me (saith our Saviour) v. 45. of this Chapter. In this way it is that God the Father bringeth men to his Son Christ, by teaching and instructing them in the Doctrine of the Gospel. With out which there is no coming unto him, no believing on him. How shall they believe on him of whom they have not heard? Rom. 10.14. A necessary preparation for the soul in coming to Christ; it must first have the eye opened, the understanding enlightened with the knowledge of him, to know who, and what he was, and is, what he hath done, and what he hath suffered, and to what end, and what benefit they may expect from him, and in what way they shall come unto him. Thus it is, God doth not bring men blindfold to Christ, but he first openeth their eyes, and taketh the vail off from their hearts, making a discovery of him to them. As for ignorant souls, who know nothing of Christ, they are not in a capacity of coming to him.  

Dir. 2. Be convinced of the need of him.  2. Thus hearing of Christ then (in the next place) be convinced of the need you have of him; which till a man be, he will never come unto him. This it was that brought those impotent and diseased persons unto him in the days of his flesh, even the sense of their own bodily infirmities. And this it is which putteth the soul upon coming to him, even the sense of its own sinfulness and misery. Which labour you to be throughly convinced of, that you may see and feel your lost undone condition without him; that you may be truly and throughly sensible of the burden of sin. Such, and only such they are that Christ inviteth to come unto him. Come unto me all ye that labour, and are heavy laden, Mat. 11.28. viz. under the burden of sin, groaning under it, earnestly desiring to be freed from it, both from the guilt and power of it.  
3. Being thus in measure fitted and prepared for Christ, now harken to his Invitation and Command, 
Dir. 3. Harken to his invitation and command.  calling you to him, requiring you to come to him. This it was that made Peter so adventurous to come unto his Master upon the water; Lord (saith he) Bid me come unto thee upon the water, Mat. 14.28. Now, this word every poor sinner which is in measure prepared, hath; he hath a command from Christ to come unto him. Come unto me (saith he) which is to be looked upon not only as an Invitation, but an Injunction.  
4. And hearing this Word, now forthwith apply yourselves to yield a ready obedience to it. 
Dir. 4. Yield a ready obedience to it.  So did Peter; No sooner did he hear that word from his Master's mouth, Come, but presently leaving the ship wherein he was, he casts himself into the Sea. And the like do you. Hearing this word of command from this your blessed Saviour, requiring you to come unto him, now stand not to reason with flesh and blood, but renouncing all other confidences, betake yourselves unto him, resolving to break through all difficulties, come what will come, to make towards him. Among other renounce your own righteousness. 
Mans own righteousness to be renounced.  Like as the Story tells us of blind Bartimaeus, when sitting by the highway-side, and crying after Jesus then passing by, he heard him call him to come unto him, he presently casting away his garments (saith the Text) risen and came to him, Mark 10.50. Even thus do you, hearing Christ calling you to come unto him (which he doth in his Word) now arise and cast away your garments, even all impediments, as the garments of sinful lusts, the rotten rags of the old Adam, so the garment of your own 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, Phil. 3 8, 9 The like do you, that you may be clothed with that white garment, the righteousness of Christ, come naked unto him. That you may be filled by him, come empty to him, That you may be enriched by him come poor to him, bring no money with you ' Remember that Proclamation forenamed; Come, buy wine and milk without money.] They who come unto Christ bringing money in their hands, I mean any thing of their own, whereby they may think to purchase an interest in him and his benefits let them expect no better welcome than what Simon Magus found from Simon Peter, when he came to him proffering him money to buy the Holy Ghost with, Thy money perish with thee (saith he) Acts 8.20. Would you be welcome to Christ, so come to him, as to be received of him; come empty to him, emptied of your own righteousness, renouncing all confidence in whatever of yourselves you have done or can do.  
5. And thus making towards him then (in the last place) Cast yourselves upon him, give up yourselves unto him, receiving him in that double relation of a Saviour and a lord 
Dir. 5. Take Christ as Saviour and Lord.  Thus doth God his Father hold him forth to all that will come to him. And thus do you receive him, not only as a Saviour, believing, resting upon the all-sufficiency of his merit for the pardon of your sins, and eternal salvation, but also as a Lord, submitting to him, giving up yourselves, as to be saved, so to be governed by him. And so coming unto him, now be you assured of a welcome, a free and gracious reception.  
Only see (what I touched upon by way of Caveat before) that this your coming be Real, 
Caveat. Make sure our coming to Christ be real.  not Formal. Remembering that forenamed Guest in the Parable, who coming to the Marriage-Supper without a wedding garment, was cast out with disgrace. And so shall all Hypocrites be sooner or later. However for a time they may pass for members of the Church, mingling themselves among the people of God, enjoying the same privileges, having Communion in the same Ordinances with them, yet he who seethe and knoweth them, will in his time discover them, and discovering, eject them, to their everlasting shame and confusion. Take heed that none of you be found in this number. If you come unto Christ, let it be in a cordialway, in sincerity and truth. And so coming, now take up the Comfort which our blessed Saviour here let's fall.  

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

Christ receiving, it matters not who rejects.  And will Christ thus receive you, What matters it then who they are that reject you? will he take you in, what matters it then who they are that cast you out? This (it may be) doth the World. This is that which the Apostle complaineth of. We (saith he, speaking of himself and other the Apostles of Jesus Christ) are made the filth of the world, and are the offscouring of all things, 1 Cor. 4.13. And such ofttimes is the portion of God's Saints here. They are the worlds Off all, the world's Outcasts (as the Psalmist and the Prophet Isai, speaking of the dispersed Jews, calleth them the Outcasts of Israel, Psal. 147.2. Isa. 56.8.) Yet let not not this discourage, as long as they are not so to Christ. He hath received them, and having received them, he will not cast them out.  
And will not he cast them out? why than they may be sure his Father 
The Father will not reject whom the Son receiveth.  will not. He having Committed all Judgement to the Son (as we have it, John 5.22.) he will not reverse what he doth. Those whom his Son acquits, he will not condemn. Those whom his Son receiveth and giveth entertainment to, he will not cast out. Being welcome to the Son, they shall for his sake be welcome to the Father. And what matters it then what they are to others? though others cast them out, out of Church? So did the Jews by all those that made a profession of the name of Christ, they cast them out of their Synagogues, John 9.22. Excommunicated them. 
Causeless Excommunications not to be regarded. Contrà istam utrorumque tàm Anabaptistarum, quàm Papistarum temeritatem communiendae sunt praesenti Christi oraculo eorum-conscientiae, qui vel ab illis vel ab istis excommunicantur. Muscul. Com. in Text.  And the like doth that man of sin, that Antichrist of Rome by all the true Professors of the Gospel, he by his thundering Excommunications casteth them out of the Church. And the like do other Sects (as the Anabaptists, whom Musculus here instanceth in) those that are not of their way, that will not join with them, they pronounce them to be none of Christ's sheep, none of his subjects, no true members of the Church. But let not Christians be scared with these bruta fulmina, these mock-thunderbolts. So long as Christ himself owneth them, let not them regard whoever they are that cast them out. Coming to Christ, and believing on him, they have communion with him in his Kingdom of Grace here, and shall have communion with him in his Kingdom of Glory hereafter. This by way of comfort to all who do come to Christ.  

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

Use 4. Christ a pattern for the Christians imitation.  In the fourth and last place, having heard what is the mind of Jesus Christ here, let me now propound him as a pattern for imitation to all those who own him, and desire to be owned by him, let them be like minded with him. Let the same mind be in you, which was also in Christ Jesus (saith the Apostle to his Philippians) Phil. 2.5. And so say I to you, all of you, and whoever they are that profess the name of Jesus Christ, Be you  with him. And that, as in other respects, 
1. In receiving those that are given to him.  so 1. in this, of receiving and embracing those who are given to him, and come to him, even all true believers, such as professing the faith of Christ, walk answerably to that profession. Seeing Christ is pleased to own them, to receive and embrace them, so do you. Do not you cast out any of those whom he saith he will not cast out, but receive them into your hearts, and, as occasion is, into your houses, making much of them, delighting in them. So did David; My goodness (saith he) extendeth not unto thee, O Lord, but unto the Saints that are in the earth, the excellent, in whom is all my delight, Psal. 16.3. And so let it be with us. However we converse occasionally with others, the men of this world which cannot be avoided so long as we are in the world, as the Apostle yields it, 1 Cor. 5.10.) yet let our delight be in the Saints. And let our goods also (according to our abilities and their necessities) extend unto them. They being near to Christ, let them be dear to us. Let us in no wise cast them out; but let them have a room in our hearts; which let it be as an open house to receive all those who have aliquid Christi, any thing of Christ in them. Seeing Christ hath received them, so do we.  
It matters not what otherwise they be, 
Though outwardly mean.  though despicable as to the world, in regard of the meanness of their outward condition, or inward abilities, yet let them not be so to us. Such they are whom God ofttimes maketh choice of to give to his Son Christ. Hath not God chosen the poor of this world (saith St. James) Jam. 2.5. God hath chosen the weak things of the world (saith St. Paul) 1 Cor. 1.27. Homines de plebe, persons weak as in estate, so in parts. And such they are whom ofttimes we may see forwardest in coming to Christ. Such they were who most an end followed him in the days of his flesh, to whom he Preached. Go and show John (saith he to those Disciples of his) the poor have the Gospel Preached unto them, Mat. 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 terrae, the people of the earth, having a Proverb in use among them (a proud and a foolish one, 
Proverbium stultum & superbum, Grot. Annot in Mat. 11.5.  as Grotius writing upon that Text justly censures it) Spiritum non requiescere nisi super divitem, The spirit resteth only upon the rich man's head; so as they disdained to teach and instruct them. But so did not our blessed Saviour. He most commonly made choice of them for his Auditors, finding his Ministry most powerful and effectual among them. And so did his servant the Apostle St. Paul after him, who tells his Corinthians, Not many wise men after the flesh men carnally and worldly wise) not many mighty, not many noble are called. And if so, take we heed how we despise any of them upon the account of the meanness of their outward condition, or inward abilities. If they be dear to Christ (which they are, if they be such as are come to him, believe on him) let them be so also to us.  
Yea, though infirm and weak in grace. 
Though weak in Grace.  Though bruised reeds and smoking flax, yet do not break, do not quench them. This will not Christ do, let not any other dare to do it. Who hath despised the day of small things? (saith the Prophet Zacharie, speaking concerning the building of the material Temple) Zach. 4.10. This did not God, who favoured and intended to bless and prosper those weak beginnings: And therefore let not any others do it. So say I concerning this spiritual Temple, which is built in the hearts of those who are given to Christ, true believers, who are the Temple of God (as the Apostle sometimes calls them, 1 Cor. 3.16, 17, etc.) Who shall here despise the day of small things? This will not Jesus Christ do; this let not any of us do. Where there is any thing of Christ, own it; making much of the least beginnings of grace, where we apprehend them to be in truth and sincerity.  
Which, as it concerneth all, 
In special applied to the Ministers of Christ, who are not to reject any that come to him.  so in a special manner the Ministers of the Gospel, whom Christ hath made (as it were) his 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. This it was (as I shown 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, so as to discourage them by their Doctrine, or repel them by their Discipline.  

A Cavil answered about Ministers not receiving all to Sacramental Communion.  Obj. But how is it then that you do so, may some happily here say?) How is it that you repel and reject those from coming to have communion with Christ in the Sacrament of his Supper, who are willing to come?  
Ans. But who are they? It may be such as are not fitting to come to that Ordinance. Such was that Guest in the Parable forenamed, forward to come to the Supper, but not fitting. 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, 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.  
Reply. Yea, but they are such as Christ himself will not cast out, being such as the Father hath given unto him, and such as are come to him, believing on him, such as making a Profession of faith walk answerably to that profession.  
Ans. 
Repelling of any fit for Communion not justly charged upon the Ministers in this place.  But (if such) who is it then that casts them out? Sure I am, Sure I am, not the Ministers in this place. If any such be kept from this Ordinance, it is not they that have cast them out. No, their desire hath been, and is, that all those who are hopefully such, such as are come unto Christ in such a way, should come to his Table, to have Communion with him in this Ordinance. Only they desire they should come to it in an orderly way, not so as to make a gap for others to break in upon it who have no right to it. So as if any so qualified want this Ordinance, they must charge it upon themselves, not us, who desiring to imitate our Lord and Master, shall not willingly cast out any to whom he saith, Come. But having lately had occasion to fall upon this Vindication, I shall not insist upon it again.  
In the second place, 
2. Christians to receive what God giveth to them, applied in special.  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. Which let it be applied in a special manner to those whom God hath set over others; to Magistrates, Ministers, Parents.  
1. For Magistrates, 
1. To Magistrates who are not to eject their subjects.  whether Supreme or subordinate, let them be  towards those whom God giveth to them, by his providence putting them under their Government, themselves also being willing to submit thereunto, let not them cast them out, out of their protection, but receive them, and take care of them, improving their Authority and Power for their security and welfare, both temporal and spiritual, doing Justice to them. It was Absaloms' insinuation to the people, when he aspired to the Crown, O (saith he) that I were made judge in the Land! that every man which hath any suit or cause might come unto me, and I would do him justice, 2 Sam. 15.4. What he politicly there promiseth, let all Rulers and Governors really and cordially perform. Those who come to them for justice, let them do it them, hearing their grievances, righting their wrongs, not rejecting, not slighting them, though never so mean. This is that which the Lord calleth for from the judges of judah, Isa. 1.17. Seek judgement, relieve the oppressed, judge the fatherless, plead for the widow. And this let all Magistrates and Rulers do; those that are in such a way given to them, committed to their charge, and come unto them; submitting to their Government, let them not cast them out.  

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

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

What to be done to those that are disobedient.  Obj. But what if they cast off their Parents?  
Ans. Why yet both Nature and Religion obligeth the Parent not wholly to cast off them, but to look after them (as David did after his Absolom) seeking their return to them. Which if they shall find, then are they to receive them. So did the Father of the Prodigal, of whom the Parable tells us, When he was afar off, his father saw him, and had compassion, and ran and fell on his neck and kissed him, Luk. 15.20. Such affections should there be in natural Parents to their children. Being given to them by God, and coming to them, they are not to cast them out.  
Yet one word more, 
Christians in all things to comply with the will of their heavenly Father.  and that for all Christians, who have here also a pattern for their imitation, teaching them in all things to comply with the will of their heavenly Father. This let them do in regard of their outward temporal estates. Being confidently assured of what our Saviour here saith, that All that their Father giveth them shall come unto them, things shall come to pass according to his all-disposing providence, 
Resting contented with what he giveth them.  let them quietly and contentedly submit thereunto. Only serving that providence in the use of lawful means, let them accept what he giveth them, reacheth forth to them, resting contented with their Father's portion. Not greedily scraping and gathering they care not in what way, by what means, so laying hold upon that which God never gave them.  
A point which Musculus (writing upon this Text) applieth in a particular way to the Kings and Princes of the earth, 
Applied in special to the Rulers of the world. Et utinam Principes nostri dictum hoc Christi usurparent, ac verâ fide quisque ipsorum diceret, Omne quod dat mihi Pater ad me veniet; ut modus esset bellorumistorum, quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur, & orbem coedibus replent. Musc. Com. in Text.  for whom he wisheth that they would all make use of these words, saying with themselves what their Saviour here doth, that All that their Father giveth them shall come unto them. And thereupon rest contented with what they have, putting up the sword into the sheath, not seeking the enlargement of their Territories and Dominions (as too often they do) whereby they set the world on fire, filling it with confusion and blood.  

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

This Doctrine how abused by covetous persons. Cavendum verò ne animus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avaritiae suae ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praetextum ex hoc loco colligat, dicens; Quicquid ad me venerit, non ejicio foras. Musc. ibid.  And making such use of the former part of this Text, let them take heed of abusing the latter, which covetous persons (as Musculus notes upon it) will be ready to do, who hearing that all that the Father giveth them shall come to them, they thereupon resolve to get what they can, but to part with as little as they may▪ No, that which cometh unto them they will in no wise cast out. This was Nabals' resolution, when David's messengers came to him for some relief for their Master in his straits, what (saith he) Shall I then take my bread and my water, and my flesh which I have killed for my shearers, and give it unto men whom I know not whence they be? 1 Sam. 25.11. Such Nabals there are too many every where, whose resolution is, 
Men not to cast out their estates by wasting of them. Christianus certe dona Dei non temere abjiciet▪ ut etiam hîc dicere queat; Quicquid ad me venerit non ejicio fords. Idem. ibid. Interea tamen illa ex fide ergà Deum in usus necessarios tàm proximi, quàm suos dispensabit, contentusque illis ●rit, qualia qualia sint, Idem. Christians to be contented with and thankful for their Father's portion, though not answerable to their desires.  whatever God giveth them not to cast it out in such a way. True indeed (as the same Author further noteth) there is such a use which may lawfully and warrantably be made of these words, viz. that those to whom God giveth estates, they are not to cast them out by prodigal and luxurious spending and squandring of them, but in a provident way to preserve them; yet in the mean time, what God calleth for, either for pious or charitable uses, let them not be unwilling to part with. So was Abraham with his son, whom God had given to him, yet he was not unwilling to give him to him again. In like manner are Christians to deal with their estates; where God calleth for them, they are not to withhold them; so resting contented with, and thankful for their father's portion.  
Yea, though happily it be not every ways answerable to what they could desire. It was a weakness in Abraham, who in the want of one blessing (a Son) seemed to slight all other mercies. When the Lord by way of encouragement said unto him, Fear not Abram, I am thy shield, and thy exceeding great reward, he presently and passionately replies, Lord God, what wilt thou give me, seeing I go childless? Gen. 15.1, 2. Let there not be the like murmuring or repining thought in any of the Lords people. In the want of some one desired mercy, let them not cast out all others by a slighting and undervaluing of what they have received. 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.  

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