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Father that gave them me, is greater than All: And no Man is able to pluck them from out of my Father's Hand. As thou hast given him Power over all Flesh, that he should give eternal Life to as many as thou hast given him. Thine they were, and thou gavest them
and they have kept thy Word, I pray for them, I pray not for the World, but for those that thou haft given me ;' for they' are thine. ^ And all mine are thine, and thine are mine ; and I am glorified in them.
Keep through thine o-wn Name, those whom thou haft given me, that they may be one as we are. Father, I will,that those zubom thou haft given me, may be with me where I
that they may behuld my Glory which thou haft given me ; for thou lovedft me before the Foundation of the World. John 6. 39. chap. 10. 28. chap. 17. I, 6, 9, 10, 24:
All these Sentences are of the fame Import with the Text; and the Alls & the Manies, those, they, &c. In these several Sayings of Chrift, are the same with all the given in the Text. All that the Father giveth.
So that (as I said before the Word All, as also other Words, must not be taken in such Sort as our foolith Fancies or groundless Opinions will prompt us to, but do admit of an Enlargement or a Restriction, according to the true Meaning and Intent of the Text. We must therefore diligently consult the Meaning of the Text, by comparing it with other the Sayings of God; fo fhall we be better able to find out the Mind of the Lord, in the Word which he has given us to know it by..
All that the (Father) giveth.
Salvation of his people. True, his Acts, as to our Salvation, are diverse from those of the Son, he was not capable of doing that, or those Things for us, as did the Son; he died not, he spilt not Blood for our Redemption, as the Son ; but yet hath aHand, a great Hand in our Salvation too: AsChrift faith, The Father himself loveth you, and his Love is manifest in chusing of us, in giving of us to his Son; yea, and in giving his Son also to be a Ransom for us. Hence he is called, The Father of Mercies, and the God of all Comfort. For here even the Father hath himself found out & made Way for his Grace to come to us through the Sides, and the Heartblood of his well-beloved Son, Col. 1. The Father therefore is to be remembered & adored as one having a chief Hand in the Salvation of Sinners, we ought to giveThanks to the Father, wha hath made us meet to be partakers of the Inheritance of the Saints in Light; for the Fatber sent the Son to be the Saviour of the World, 1 John 4. 14. Col. 1. 12. As also we see in the Text, The Father giveth the Sinner to Chrift to save him.
Secondly, Christ Jesus the Lord by this WordFather, would familiarize thisGiver to us. Naturally the Name of God is dreadful to us, especiallywhen he is discovered to us by thofe 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, when ye pray, fay, 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, and ask great Things. I myself have often found, that when I can say but this WordFa
ther, it doth me more Good than when I call him bý any other Scripture-name; it is 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 called by no Name so often as this, both by the Lord Jesus himself, and by the Apostles afterwards. Îndeed the Lord Jesus was he that first made this Name common among the . Saints, and that taught them, both in their Difcourses, their Prayers, and in their Writings, fo 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, that all our Mercies are the Offspring of God, and that we also that are called, are his Children by Adoption.
All that the Father (giveth.)
This Werd (giveth) is out of Christ's ordinary Dialect, and leemeth to intimate, at the first Sound, as if the Father's Gift to the Son, was not an AEt trat is past, but one that is present and continuing; when indeed this Gift was bestowed upon Clirist, 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 of an Act that is paft: As all that he hath given mie; 10 as many as thou hast given me: Thou gavelt them me, and these which thou hast given me. Therefore of Necessity this must be the first and chief Senfe of the Text. I mean of this Word (giveth) otherwise the Doctrine of Election, and of the eternal Covenant which was made be. tween the Father and the Son (in which Covenant this Gift of the Father is most certainly comprized) will be shaken, or at least wife questionable by er
roneous and wicked Men: For they may fay, That the Father gave not all those to Christ that shall be saved, before the World was made; for that this A&t of giving is an Ad of Continuation.
But again, this Word (giveth) is not to be rejected; for it hath its proper Use, and may fignify
First, That though the A& 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, and with his Son Jesus Chrift: He calleth Things that are not (that is, to us) as though they were. gain, 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 anA&t that is paft, Rom. 4. 17. Acts
Secondly, Christ may express himself thas, to Mew, 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 is, will bring them to him at the Time of their Conversion for the Father bringeth them
; to Chrift, John 6. 4i4.
As it is said, She shall be brought unto the King in Raiment of Needle-work; that is in the Righteoufness of Christ, for it is God imputech that, to those that are saved, Pfal. 45, 14. 1 Cor. l.
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 them again to him, in the Day of their Efpoufals.
Things that are given among Men, are oft times Best at first, to wit, when they are new ; and the Reason is, because all earthly. Things wax old; but with Christ it is not so: This Gift of the Father is not old and deformed, and unpleasant in his Eyes;. and therefore to him it is always new. When the Lord spake of giving the Land of Canaan to the Ifraelites, he faith not, that he had giver, or would give it to them, 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 faith now, he giveth it to them; as if they were now also in the very Ac of taking Poffeffion, when as yet they were on the other Side of 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 nowi. 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, though they, with the Holy, Ghost, are one and the fame eternal God; yet as to their Personality, are diftinct. The Father is one, the Son is one, the holy Spirit is one. But because there is in this Text mention made but of two of the three, therefore a Word about these two. The Giver and Receiver cannot be the same Person in a proper Sense, in the fame Act of giving, and receiving. He that giveth, giveth not unto himself, but to another ; the Father giveth not to the Father, to wit, to himself; but the Son :