COME and WELCOME TO JESUS CHRIST. (2)

hath made us meet to be Partakers of the Inheritance of the Saints in Light; for the Father ſent the Son to be the Saviour of the World, 1 John 4.14. Col. 1.2. As alſo we ſee in the Text, the Father giveth the Sinner to ſave him.

Secondly, Chriſt Jeſus the Lord, by this word Father, would familiarize this Giver to us; Naturally the Name of God is dreadful to us, eſpecially when he is diſcovered to us by theſe Names that declare his Juſtice, Holineſs, Power, and Glory: But now this word Father, is a familiar Word, it frighteth not the Sinner, but rather inclineth his Heart to Love, & be pleaſed with the Remembrance of him Hence Chriſt alſo when he would have us to pray with godly Boldneſs, puts this word Father into our Mouths; ſaying. Our Father which art in Heaven; concluding thereby, that by the Familiarity that by ſuch a Word is intimated, the Children of God may take more Boldneſs to pray for, & to ask great Things. I my ſelf have often found, that when I can ſay, but this word Father it doth me more good, than when I call him by any other Scripture Name. 'Tis worth your noting, that to call God by his Relative Title, was rare among the Saints in Old Teſtament Times; ſeldom do you find him called by this Name; no ſometimes not in three or four Books; but now in New Teſtament Times, he is ca[gap]led by no Name ſo often as this, both by the Lord Jeſus himſelf, and by the Apoſtles afterwards. Indeed the Lord Jeſus was the firſt that made this Name common among the Sun's, and that taught them both in their Diſcourſes, their Prayers, & in their Writings,

ſo much to uſe it; it being more pleaſing to, and diſcovering more plainly our Intereſt in God, than any other Expreſſion; for by this one Name we are made to underſtand, th[gap] all our Mercies are the Off-spring of God, and that we alſo that are called, are his Children by Adoption.

All that the Father (giveth)

This Word (giveth) is out of Chriſt's Ordinary Dialect; and ſeemeth to intimate at the firſt ſound, as if the Father's Gift to the Son was not an Act that is paſt, but one that is preſent and continuing; when indeed this Gift was beſtowed upon Chriſt, when the Covenant, the eternal Covenant was made between them before all Worlds. Wherefore in thoſe other places, when this Gift is mentioned, it is ſtill ſpoken of as an Act that is paſs: As, All that he hath given me? To as many as thou haſt given me: Thou gaveſt them me, and theſe which thou haſt given me. Therefore of neceſſity this muſt be the firſt and chief ſenſe of the T[gap]xt. I mean of this (giveth) otherwiſe the Doctrine of Election, & of the eternal Covenant which was made between the Father and the Son (in which Covenant this Gift of the Father is moſt certainly comprized) will be ſh[gap]ken, or at leaſtwiſe queſtionable by erroneous and wicked Men: For they may ſay, That the Father gave not all thoſe to Chriſt that ſhall be ſaved before the World was made; or that this Act of giving is an Act of Continuation.

But again, this word (giveth) is not to be rejected; for it hath its proper Uſe, and may ſignifie to us;

Firſt, That though the Act of Giving among

Men doth admit of the Time paſt, or the Time to come, and is to be ſpoken of with Reference to ſuch Time; yet with God it is not ſo. Things paſt, or things to come, are always preſent with God, & with his Son Jeſus Chriſt: He calleth things that are not, (that is to us) as though they were. And again, Known unto God are all his Works from the Foundation of the World. All things to God are preſent, and ſo the Gift of the Father to the Son, although to us, as is manifeſt by the Word, it is an Act that is past, Rom. 4.17. Acts 15.10.

Secondly, Chriſt may expreſs himſelf thus, to ſhew that the Father hath not only given him this Portion in the Lump, before the World was; but that thoſe he had ſo given, he will give him again, that he will bring them to him at the time of their Converſion; for the Father bringeth them to Chriſt, John 6.44.

As it is ſaid, She ſhall be brought unto the King in Raiment of Needle-work; that is, in the Righteouſneſs of Chriſt; For it is God that imputeth that to thoſe that are ſaved, Pſal. 45.14. 1 Cor. 1.

A Man giveth his Daughter to ſuch a Man firſt in order to Marriage, and this reſpects the time paſt, and he giveth her again at the Day appointed in Marriage: And in this laſt Senſe, perhaps the Text may have a meaning; That is, That all that the Father hath (before the World was) given to Jeſus Chriſt, he giveth [gap]hem them again to him, in the Day of their Eſpouſals.

Things that are given among Men are oft-times, beſt at firſt, to wit, when they are new; and th[gap] reaſon is▪ becauſe all earthly Things wax o[gap]d; but with Chriſt it is not ſo: This

Gift of the Father is not old nor deformed, and unpleaſant in his Eyes; and therefore to him 'tis always new. When the Lord ſpake of giving the Land of Canaan to the Iſraelites, he ſaith not that he had give, or would give it them [gap] but thus, The Lord thy God giveth thee this good Land, Deut. 9 6. Not but that he had given it to them while they were in the Loins of their Fathers, Hundreds of Years before. Yet he ſaith now, he giveth it to them: as if they were now alſo in the very Act of taking Poſſeſſion, when as yet they were on the other ſide Jordan. What then ſhould be the meaning? Why, I take it to be this: That the Land ſhould be to them always as new, as new; as if they were taking Poſſeſſion thereof but now. And ſo is the Gift of the Father mentioned in the Text, to the Son; it is always new, as if it were always new.

All that the Father giveth (Me)

In theſe Words you find mention made of Two Perſons, the Father and the Son; the Father giving, and the Son receiving, or accepting of this Gift. This then in the firſt place, clearly demonſtrateth, That the Father and the Son, tho' they, with the Holy Ghoſt are One and the ſame Eternal God; yet as their Perſonality are diſtinct. The Father is One, the Son is One, and the Holy Spirit as One. But becauſe there is in this Text mention made but of Two of the Three, therefore [gap] word about theſe Two The Giver and Receiver cannot be the ſame Perſon in a proper ſenſe, in the ſame Act of Giving and Receiving He that giveth, giveth not to himſelf, but to another; the Father giveth no[gap]

not to the Father, to w[gap]t, to himſelf; but to the Son: So when the Father giveth Commandment, he giveth it not to himſelf, but to another; as Chriſt ſaith, He that giveth me Commandment, John 12.49 So again, I am one that beareth Witneſs of my ſelf and the Father that ſent me beareth Witneſs of me, John 10 18.

Further, Here is ſomething implied that is not expreſſed, to wit, that the Father hath not given all Men to Chriſt; that is, in the ſenſe as is intended in the Text; tho' in a larger, as was before, He hath given him every one of them; for then all ſhould be ſaved: He hath therefore diſpoſed of ſome another way. He gives ſome up to Idolatry; he gives ſome up to Uncleanneſs, to vile Affections, and to a Reprobate Mind. Now theſe he diſpoſeth of in his Anger, for their Deſtruction; (Acts 3.42. Rom. 1.24.26.28) That they may reap the Fruits of their Doings, and be filled with the Reward of their own Ways. But neithet hath he thus diſpoſed of all Men; he hath even of Mercy reſerved ſome from theſe Judgments, and thoſe are they that he will pardon; as he ſaith, For I will pardon them whom I reſerve, Jer. 50.20. Now theſe he hath given to Jeſus Chriſt by Will as a Legacy and Portion. Hence the Lord Jeſus ſays, 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 is up again at the laſt Day, John 36 29.

The Father therefore, in giving of them to him to ſave them, muſt needs declare unto us theſe following Things:

1. That he is able to anſwer this Deſign of God, viz. To ſave them to the uttermoſt Sin, the uttermoſt Temptation, &c. Heb. 7.25. Hence

he is ſaid to lay help upon one that is mighty mighty to ſave: And hence it is again, That God did even of old promiſe to ſend his People a Saviour, a great one, Pſal. 9.16. Iſa 63 1. To ſave is a great Work, and calls for Almightineſs in the Undertaker: Hence he is called, The mighty God, the wonderful Counſell[gap]r, &c. Sin is ſtrong, Satan is alſo ſtrong, Death and the Grave are ſtrong, & ſo is the Curſe of the Law; therefore it follows, that this Jeſus muſt needs be by God the Father accounted Almighty, in that he hath given his Elect to him to ſave them, & deliver them from theſe, and that an deſpite of all their Force and Power.

And he gave us Teſtimony of this his Might, when he was employed in that part of our Deliverance, that called for a Declaration of it. He aboliſhed Death; he deſtroyed him that had the Power of Death; he was the Deſtruction of the Grave; he hath finiſhed Sin, and made an end of it, as to its damning Effects upon the Perſons that the Father hath given him; he hath vanquiſhed the Curſe of the Law, nailed it to his Croſs, triumphed over them upon his Croſs, and made a ſhew of theſe things openly, 2 Tim 1 10. Heb 2 14 15 Hoſ 13.14. Dan 9 24. Gal. [gap] 13 Co[gap]. [gap] 15, 19 Yea, and even now, as a ſign of his Triumph and Conqueſt. He is alive from the Dead, and hath the Keys of Hell and Death on his own keeping. Rev. 1.18.

The Father's giving of them to him to ſave them, declares unto us, that he is, and will be faithful in his Office of a Mediator▪ & that threfore they ſhall be ſecured from the Fruit & Wages of their Sins, which is eternal Damnation, by his faithful Execution of it. And indeed it is

ſaid, even by the Holy Ghoſt himſelf, That he is faithful to him that appointed him, that is to this Work of ſaving thoſe that the Father hath given him for that purpoſe; as Moſes was faithful in all his Houſe; yea, and more faithful too: for Moſes was faithful in God's Houſe, but as a Servant; but Chriſt as a Son, over his own Houſe, Heb 3.

And therefore this Man is counted worthy of more Glory than Moſes, even upon this account, becauſe more faithful than he, as well as becauſe of the Dignity of his Perſon. Therefore in him and in his Truth and Faithfulneſs, God reſted well pleaſed, and hath put all the Government of his People upon his ſhoulders. Knowing that nothing ſhall be wanting in him, that may any way perfect this Deſign. And of this He, to wit, the Son hath already given a proof; for when the time was come, that his Blood was, by Divine Juſtice required for their Redemption, Waſhing and Cleanſing, He as freely poured out of his Heart, as if it had been Water out of a Veſſel; not ſticking to part with his own Life, that the Life which was laid up for his People in Heaven, might not fail to be beſtowed upon them And upon this Account (as well as upon any other) it is that God calleth him his Righteous Servant, Iſa. 53. for his Righteouſneſs could never have been compleat, if he had not been to the uttermoſt faithful to the Work he undertook: It is alſo, becauſe he is faithful and true, that in Righteouſneſs he doth judge, and make Work for his People's Deliverance He will faithfully perform this truſt repoſed in him: The Father knows this, and hath therefore given his Elect, unto him.

Thirdly. The Father's giving of them to His to ſave them, declares that he is, and will be gentle and patient towards them, under all the[gap] Provocations and Miſcarriages. It is not to [gap] imagined the Tryals and Provocations that t[gap] Son of God hath all along had with theſe People, that have been given to him that ſave them: Indeed he is ſaid to be a tried Stone for He has been tried, not only by the Devil, Guilt of Sin, Death, and the Curſe of the Law, but alſo by his People's Ignorance, Unrulineſs, falls into Sin, and declining to Errors in Life and Doctrine. Were we but capable of ſeeing how the Lord Jeſus has been Tried, even by his People, ever ſince there was one of them in the World, we ſhould be amazed at his patience and gentle Carriages to them. It is ſaid indeed, The Lord is very Pitiful, ſlow to Anger, and and of great Mercy: And indeed if He had not been ſo, He could never have endured their Manners as he has done▪ from Adam hitherto. Therefore is his Pity and Bowels towards his Church, preferred above the Pity and Bowels of a Mother towards her Child. Can a Wom[gap] forget her ſucking Child, that ſhe ſhould not have compaſſi[gap]n on the Son of her Womb? Yea, they may forget; yet I will not forget thee, ſiaith the Lord, Iſa. 49 15

God did once give Moſes, as Chriſt's Servant, an Handful of his People, to carry them in his Boſom, but no farther than from Egypt to Canaan; and this Moſes, as it is ſaid of him [gap] Holy Ghoſt, was the merkeſt Man that was then to be f[gap]und on the Earth; yea, & he loved the People at a very great R[gap], yet neither would his Meckneſs nor Love hold out in this Work;

he failed and grew paſſionate, even to provoking his God to Anger under this Work. And Moſes ſaid unto the Lord, Wherefore haſt thou Afflicted thy Servant? But what was the Affliction? Why the Lord had ſaid unto him, Carry this People in thy B[gap]ſom, as a muſing Father beareth the ſucking Child, unto the Land that he ſware unto their Fathers. And how then? Not I, ſays Moſes; I am not able to bear all this People, becauſe it is too heavy for me: If thou deal thus with me, kill me, I pray thee, out of hand, and let me not ſee my wretchedneſs, Num. [gap]1 11, 12, 13, 14. God gave them Moſes, to carry them in his Boſom, that he might ſhew gentlen[gap]ſs and patience towards them, under all the Provocations wherewith they would provoke him from that time, till he had brought them to their Land: But he failed in the work, he could nor exerciſe it, becauſe he not the ſufficiency of Patience towards them: But now it is ſaid of the Perſon ſpeaking in the Text. That he ſhall gather his Lambs with his Arms; ſhall carry them in his Boſom; and ſhall gently lead them that are with young. Iſa. 40 10 11. Intimating, that this was one of the Qual[gap]fications that God looked for, and knew was in him, when he gave his E[gap]ect to him to ſave them.

Fourthly. The Father giving of him to ſave them; declares, that he hath a S[gap]fficiency of Wiſdom, to wage with all thoſe D[gap]ffic[gap]lties that would attend him in bringing of his Sons and Daughters unto Glory, 1 Cor. 1 30. He hath made him to us to be Wiſdom; yea, he is called Wiſdom it ſelf, And God ſaith moreover, That he ſhall deal prudently, Iſa. 52.13. And indeed, he that ſhall take upon him to be the Saviour of the People, had need to be wiſe, becauſe their

Adverſaries are ſubtile above any. Here they are to encounter with the Serpent, who for his Subtilty, outwitted our Father and Mother, when their Wiſdom was at higheſt, Gen. 3. But if we talk of Wiſdom, our Jeſus is wiſe, Wiſer than Solomon, Wiſer than all Men, Wiſer than all Angels; He is even the Wiſdom of God. Chriſt the Wiſdom of God, (Col. 1.1.) And hence it is He turneth Sins, Temptations, Perſcutions, Falls, and all things for good unto his People, (Rom 8

Now theſe things thus concluded on, do ſhew us alſo the great and wonderful Love of the Father, in that He ſhould choſe out one, every way ſo well prepared for the Work of Man's Salvation.

Here indeed perceive we the Love of God. Hiram gathered, That God loved Iſrael▪ becauſe he had given them ſuch a King as Solomon, (2 Chron. 2.11.) But how much more may we behold the Love that God hath beſtowed upon us, in that he hath given us to his Son, & alſo his Son for us.

All that the Father giveth me (ſhall come.)