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<DATE>2014-04-07</DATE>
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<NAME>Brian Matzge</NAME>
<RESP>MURP</RESP>
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<ITEM>Checklist: x *Add TEMPHEAD, change DATE, validate x *Review structure: FRONT,BODY, BACK, DIV or rarely GROUP x *Add DIV TYPEs, make sure that types makes sense as a navigational aide, and work in the context of the whole text, validate x *Survey book for troublesome formats of all kinds, including lists, illustrations, tables, music, math, end-notes, quasi-tabular arrangments, and marginalia. x *Proof title page(s) x *Examine marginalia. Is it all best tagged as NOTE? x *Observe divtop and divbottom material marking beginnings and ends of divisions, check that they are correctly tagged as HEAD, TRAILER, OPENER, CLOSER, ARGUMENT, EPIGRAPH, SIGNED, DATELINE, BYLINE, etc. x *Check for GAPs x *Check PB placement and completeness, ensure sequence of N="" x *Check ^, italic I / J, _Initals, space between &amp;c. x *Check for illustrations and correct usage of FIGURE. Add FIGDESCs if necessary. x *Check q; startq endq Q x *If appropriate, check for yoghs. x *If appropriate, check for Latin problems, e.g. oe and ae digraphs x *If appropriate, check for abbreviation and brevigraph problems. x *If appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like. x *Correct illegibles from proofsheet x *Check illegible page, para, line, span, word, dollar signs x * Run Check x *Final validate Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
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<IDG S="marc" R="UM" ID="A85776">
<STC T="W">G2233</STC>
<STC T="T">E912_12</STC>
<STC T="C">R207549</STC>
<BIBNO T="umi">99896507</BIBNO>
<VID>170764</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>TWO SERMONS:</P>
<P>FIRST, An ANGEL, in a Vi&s;ion, appeareth to a Souldier.</P>
<Q><BIBL>Acts. 10.3, 4.</BIBL> <HI>He &s;aw in a vi&s;ion, evidently,</HI> &amp;c.</Q>
<P>SECOND, A SAVIOUR, in Mercy, appeareth to a Sinner.</P>
<Q><BIBL>Matth. 11.28.</BIBL> <HI>Come unto me, all,</HI> &amp;c.</Q>
<P>Preached before the Univer&s;ity, at <HI>Oxford,</HI> &s;ome years &s;ince: By <HI>John Gumbleden</HI> B. D.</P>
<Q><BIBL><HI>LUK. 3.14.</HI></BIBL>
<P>The &s;ouldiers likewi&s;e demanded of him (<HI>of</HI> John <HI>the Bapti&s;t</HI>) &s;aying, and what &s;hall we do? and he &s;aid unto them, do vio|lence to no man, neither accu&s;e any fal&s;ly, and be content with your wages.</P></Q>
<Q><BIBL><HI>1 TIM. 1.15.</HI></BIBL>
<P>This is a faithfull &s;aying, and worthy of all acceptation, that Chri&s;t Je&s;us came into the world to &s;ave &s;inners, of whom I am chief.</P></Q>
<P><HI>LONDON,</HI> Printed for <HI>Simon Miller</HI> at the Starre in S^t <HI>Pauls</HI> Church-yard, 1657.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHT HONOURABLE, Right Noble, and mo&s;t Vertuous Lady, THE Lady <HI>Dorothy,</HI> Counte&s;s of <HI>Leice&s;ter,</HI> All eternal Ble&s;&s;ings in Chri&s;t Je&s;us.</HEAD>
<OPENER><SALUTE>Madam,</SALUTE></OPENER>
<P>_I Cannot <HI>properly</HI> call this, my <HI>fir&s;t fruits;</HI> I cannot, in re&s;pect of my &s;elf; but, in re&s;pect of this <HI>fir&s;t Dedication</HI> to your Ladi&s;hip, I can; for as yet, I never had any thing, <HI>worthy</HI> your honours <HI>Accep|tance;</HI> neither is this: It is not, in re&s;pect of the <HI>Author,</HI> it is not; but in re&s;pect of the <HI>matter,</HI> it is: the <HI>Matter,</HI> hea|venly <HI>Praiers,</HI> and <HI>Almes deeds,</HI> done in Faith, as a &s;weet &s;melling &s;acrifice, <HI>accepted</HI> of <HI>God;</HI> the <HI>tears</HI> and godly <HI>&s;orrow,</HI> of all humble, and penitent Sinners, as the like &s;acrifice, <HI>accepted</HI> of our <HI>Saviour,</HI> who here <HI>pro|mi&s;eth. I will give you Re&s;t,</HI> and, according to his pro|mi&s;e, will <HI>reward</HI> hereafter. <HI>Behold I come quickly, and my Reward is with me</HI><NOTE N="a" PLACE="marg">Rev. 22.12.</NOTE>. So it is, eternal re&s;t,
<PB REF="3"> eternal life, is a <HI>promi&s;ed Reward,</HI> on our Saviours part, (and he will <HI>perform his Promi&s;e</HI>) to all, that in the <HI>Race &s;et before them,</HI> in this life, <HI>run,</HI> and <HI>wre&s;tle,</HI> and <HI>&s;trive,</HI> to <HI>obtain,</HI> that <HI>promi&s;ed Reward,</HI> This is the &s;hort &s;umme of the two following Sermons: which I &s;end forth into the World, under your Honours name; yet, not, as <HI>Noah (doubtfully)</HI> &s;ent forth the <HI>Dove</HI> out of the <HI>Ark,</HI><NOTE N="b" PLACE="marg">Gen. 8. ver. 9.10, &amp;c.</NOTE> to try, by &s;ome <HI>Sign,</HI> or other, whether the <HI>Waters of the floud</HI> were <HI>a&s;&s;waged,</HI> or not, No; but, <HI>confident|ly,</HI> knowing that the <HI>Floud of Gods wrath</HI> is <HI>a&s;&s;waged</HI> towards all that truely repent, and faithfully believe in his beloved Son&punc; who here &s;aith, <HI>Come unto me,</HI> this I &s;end forth, as a <HI>witne&s;s</HI> (I confe&s;s) <HI>out of due time;</HI> yet, as <HI>a witne&s;s</HI> &s;till, that it is &s;o; 'tis the joy of my heart, to <HI>write</HI> it: 'tis a greater joy, to <HI>believe it,</HI> and, my <HI>confidence</HI> is, that I do not, I &s;hall not, pre&s;ent this <HI>in vain</HI> to your Lady&s;hip, who (I know) is al&s;o <HI>fully per|&s;waded,</HI> that it is &s;o.</P>
<CLOSER><SALUTE><HI>Madam,</HI> I am</SALUTE>
<SIGNED>Your Honours mo&s;t humble, Servant, and Chaplain, <HI>John Gumbleden.</HI></SIGNED></CLOSER>
</DIV1>
</FRONT>
<GROUP>
<TEXT LANG="eng">
<BODY>
<DIV1 N="1" TYPE="sermon">
<PB N="1" REF="3">
<HEAD>An ANGEL, in a Vi&s;ion, appeareth to a Souldier.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Act. 10.3, 4.</HI></BIBL>
<P>He &s;aw in a Vi&s;ion evidently, about the ninth hour of the day, an Angel of God coming in to him, and &s;aying, Cornelius.</P>
<P>And, when he looks on him, he was afraid, and &s;aid, what is it Lord? and he &s;aid unto him, thy Prayers, and thine Almes are come up for a memorial before God.</P></Q>
</EPIGRAPH>
<P>_IN the Text, here's <HI>mention</HI> of the <HI>appearing</HI> of an <HI>Angel,</HI> to <HI>Cornelius;</HI> of his <HI>fear,</HI> at that <HI>Apparition;</HI> and, of the <HI>Angels me&s;&s;age</HI> unto him; wherein much <HI>heavenly matter</HI> there was, to <HI>abate</HI> his <HI>fear;</HI> Lo: the <HI>Angels pre|&s;ence,</HI> at fir&s;t &s;ight, <HI>afrighted</HI> him: but, the <HI>Angels words</HI> at la&s;t, before they part, will <HI>comfort</HI> him; though, at fir&s;t, <HI>afraid.</HI></P>
<Q>&V;na, ead&eacute;mque manus, vulnus, opemque tulit.</Q>
<P>And, nothing did befall <HI>Cornelius</HI> here, but what is <HI>incident</HI> to every man; even, at &s;ome time or other, to be <HI>afraid:</HI> for, <HI>fear</HI> is the <HI>Companion</HI> of <HI>Mortality.</HI> The <HI>An|gels</HI> indeed, are free from both; <HI>not fearfull,</HI> becau&s;e <HI>not mor|tall;</HI> and, <HI>mortall</HI> they cannot be, whom God by his <HI>Grace,</HI>
<PB N="2" REF="4"> and <HI>Power</HI> pre&s;erveth in a <HI>&s;tate incorruptible;</HI> it being &s;aid only to the <HI>&s;onnes of men,</HI> after the fall (not to the <HI>&s;ons of God</HI> by <HI>Creation,</HI> who never fell, but alwayes kept their fir&s;t e&s;tate, Such as tho&s;e <HI>morning Starres,</HI> the <HI>Angels</HI> are<NOTE N="a" PLACE="marg">Job 38.7.</NOTE>) <HI>Du&s;t thou art,</HI><NOTE N="b" PLACE="marg">Gen. 3.19.</NOTE> <HI>and to du&s;t thou &s;halt return:</HI> and, for that rea&s;on, <HI>fear|full</HI> al&s;o they cannot be, becau&s;e it is their Lot, by <HI>Grace,</HI> to be <HI>exempted</HI> from <HI>Mortality.</HI> So that, name but <HI>Angels,</HI> and pre&s;ently you name Creatures, as <HI>free</HI> from <HI>Pa&s;&s;ion,</HI> as <HI>Corruption;</HI> and, therefore free from the <HI>one,</HI> becau&s;e <HI>freed</HI> they are from the <HI>other,</HI> whereas Man is free from neither: no wonder then, if <HI>Cornelius,</HI> a <HI>mortall man,</HI> became <HI>Cor|nelius,</HI> a <HI>fearfull man;</HI> he <HI>was afraid;</HI> and yet, had he but <HI>&s;u&s;pended</HI> his fear a little, till he had <HI>con&s;iderately weighed the Angels me&s;&s;age,</HI> and, the <HI>joyfull matter</HI> of it, he might ea&s;ily have &s;een, that there was <HI>no ju&s;t cau&s;e</HI> at all for his fear: But, as the <HI>&s;weet &s;mell</HI> of that <HI>Oyntment,</HI> which <HI>Mary Magdalen</HI> brought to anoint our Saviours feet, <HI>&s;ented</HI> not at all, untill the <HI>Box</HI> was <HI>opened</HI><NOTE N="c" PLACE="marg">Luk. 7.37, 38.</NOTE>: So, neither was the <HI>comfort,</HI> and <HI>joyfull news,</HI> here intended to <HI>Cornelius</HI> by the <HI>Angel,</HI> conceived, and apprehended, till his <HI>Box,</HI> his <HI>Comi&s;&s;ion,</HI> his <HI>Me&s;&s;age</HI> unto him, was <HI>opened</HI> al&s;o: and, till then (notwith&s;tanding &s;o &s;weet a <HI>Me&s;&s;age,</HI> not yet &s;weet to him, becau&s;e not under|&s;tood, was &s;ent unto him) <HI>he was afraid,</HI> But, the <HI>opening</HI> of the one, was the <HI>clo&s;ing,</HI> and <HI>&s;hutting</HI> up of the other, as, when <HI>Pho&s;phorus,</HI> the day-Starre<NOTE N="d" PLACE="marg">Pho&s;phore red|de diem.</NOTE> appeareth, the night &s;oon, vani&s;heth; and all that was dark, and cloudy before, com|monly becomes more clear, and <HI>&s;erene</HI> afterwards. So fared it with <HI>fearfull Cornelius</HI> here. Nothing was there, but <HI>Mi&s;ts,</HI> and <HI>Clouds,</HI> nothing but <HI>fear,</HI> and <HI>trembling</HI> in him, till <HI>light</HI> appeared, till the day appeared, till <HI>matter of joy</HI> was <HI>opened,</HI> and revealed unto him, between whom, and an <HI>Angel, one</HI> of the <HI>heavenly, another</HI> of the <HI>earthly Ho&s;t,</HI> here's (as it were) a <HI>Dialogue, a Conference,</HI> an <HI>Interlocution,</HI> in the Text: to farre better purpo&s;e, then that other <HI>Conference,</HI> between the Serpent, and the Woman <HI>Gen.</HI> 3. the <HI>Angel &s;aid unto him, Cor|nelius,</HI> and, <HI>he &s;aid to the Angel, what is it Lord?</HI> the whole <HI>Conference</HI> between them, being about the <HI>Angels Me&s;&s;age,</HI> not yet delivered, yet, as &s;oon delivered it was, as the <HI>Per&s;on,</HI> to whom it was &s;ent, was inqui&s;itive to know it, <HI>what is it
<PB N="3" REF="4"> Lord?</HI> that was the <HI>Que&s;tion</HI> on <HI>Cornelius</HI> his part, and, pre|&s;ently he &s;aid unto him, <HI>Thy Praiers, and thine Almes are come up for a memorial before God:</HI> that was the <HI>An&s;wer</HI> on the <HI>Angels</HI> part, and we need not doubt, that <HI>Cornelius</HI> was now mo&s;t <HI>joyfull,</HI> when he heard by the mouth of his <HI>Me&s;&s;enger,</HI> that God was &s;o <HI>mercifull,</HI> as to accept the Sacrifice of his Poor, and <HI>unworthy Servant,</HI> the <HI>Angels me&s;&s;age</HI> being now <HI>without fear,</HI> though at fir&s;t, his <HI>Per&s;on</HI> was not.</P>
<P>Thus you &s;ee, the <HI>Per&s;ons</HI> here mentioned in the Text, and, <HI>mutually</HI> interchanging Di&s;cour&s;e, the one with the other, are but Two: the <HI>Angel</HI> and <HI>Cornelius:</HI> and, no more in number, are the <HI>Parts,</HI> then the <HI>Per&s;ons</HI> are, Two. Both</P>
<P N="1">1. <HI>The Apparition of an Angel to</HI> Cornelius.</P>
<P N="2">2. <HI>The Me&s;&s;age of an Angel to</HI> Cornelius.</P>
<P>The&s;e are the <HI>Parts:</HI> and, as for the <HI>Apparition, Cornelius &s;aw</HI> that, was <HI>afraid</HI> at that, <HI>que&s;tioned</HI> about that: but, as for the <HI>Me&s;&s;age,</HI> the <HI>Angel</HI> revealed that, delivered that, <HI>about the ninth hour of the Day.</HI></P>
<P>We begin; and, with the <HI>Per&s;on,</HI> to whom this <HI>Angel</HI> ap|peared, to whom this <HI>Me&s;&s;age</HI> was &s;ent, we begin. Now, this <HI>Per&s;on</HI> was <HI>Cornelius;</HI> who <HI>evidently &s;aw</HI> &s;omething, an <HI>Angel</HI> of God: <HI>Suffered</HI> &s;omething, was <HI>afraid: &s;aid</HI> &s;ome|thing, <HI>What is it Lord?</HI> His <HI>Que&s;tioning,</HI> ari&s;ing from his <HI>Suffering;</HI> his <HI>Suffering,</HI> at fir&s;t, from his <HI>&s;eeing</HI> an <HI>Angel of God, in a Vi&s;ion.</HI></P>
<P><HI>Lo:</HI> that is our fir&s;t <HI>Part:</HI> the <HI>Apparition of an Angel to Cornelius;</HI> wherein, as 'tis clear from the Text (be&s;ides the &s;ub&s;tance of it,) From the Text, four <HI>particular Circum&s;tances</HI> are here con&s;iderable.</P>
<P N="1">1. The manner of it, in a <HI>Vi&s;ion.</HI></P>
<P N="2">2. The <HI>proof</HI> of it, <HI>evidently.</HI></P>
<P N="3">3. The <HI>time</HI> of it, <HI>About the ninth hour of the Day.</HI></P>
<P N="4">4. The <HI>behaviour</HI> of <HI>Cornelius,</HI> at that time. As touching that <HI>unexpected Apparition,</HI> when he fir&s;t &s;aw the <HI>Angel, He looked on him, he was afraid, he &s;aid</HI> unto him, <HI>What is it Lord?</HI> Let us go on in order. And,</P>
<P N="1">1. An <HI>Angel of God came in to Cornelius,</HI> came into his hou&s;e unto him; which in &s;en&s;e, is no more, then that an <HI>An|gel appeared</HI> unto him, Lo! an <HI>Angel appeared.</HI> So it was then;
<PB N="4" REF="5"> <HI>Angels,</HI> in <HI>a&s;&s;uming Bodies,</HI> frequently, and <HI>vi&s;ibly appeared</HI> unto Men: And, for that cau&s;e (though in their own <HI>Nature,</HI> they were &s;till <HI>Spirits</HI>) they were commonly <HI>called Men,</HI> from that <HI>Form</HI> wherein they appeared<NOTE N="e" PLACE="marg">Gen. 18.2.19.5.10. Judg. 13.6, 11. Mat. 28.5, 6. Luk. 24.4. Act. 1.10.</NOTE>. So it was then: But is it &s;o now? No. And here, for the right under&s;tanding of what followeth, nece&s;&s;ary it is, that we <HI>di&s;tingui&s;h</HI> between the <HI>effectual Mini&s;try</HI> of <HI>Angels;</HI> and, the <HI>vi&s;ible Apparition</HI> of <HI>Angels:</HI> who&s;e <HI>Mini&s;try</HI> we &s;hall never want; though, their <HI>vi&s;ible Apparition</HI> we do, and &s;hall: that being now <HI>un|u&s;uall,</HI> and not granted to the &s;onnes of Men, to enjoy the <HI>familiar Pre&s;ence</HI> of &s;uch ble&s;&s;ed Creatures: Not granted, and therefore, not to be expected. Neither is it any new thing, to hear, that what hath been in u&s;e, and, in holy Scrip|ture approved of, at one time, may be ju&s;tly <HI>antiquated,</HI> at another time; for in&s;tance, there is no need now of <HI>Circum|ci&s;ion</HI> for <HI>Infants,</HI> as once there was<NOTE N="f" PLACE="marg">Gen. 17.12.21.4.</NOTE>: No, and therefore, rightly it is <HI>aboli&s;hed,</HI> neither is there any need now, that a <HI>bra&s;en Serpent</HI> &s;hould be <HI>erected on a Pole,</HI> for the <HI>healing benefit</HI> of all beholders, as once it was<NOTE N="g" PLACE="marg">Numb. 21.8.</NOTE>. No. Chri&s;t, the <HI>Antitype</HI> is come<NOTE N="h" PLACE="marg">Joh. 3.14.</NOTE>; and the <HI>Type</HI> rightly cea&s;eth. The <HI>&V;rim,</HI> and <HI>Thummim,</HI> the <HI>work of God him&s;elf,</HI> delivered unto <HI>Mo&s;es,</HI> to be put <HI>in the bre&s;t-plate of the high Prie&s;t</HI><NOTE N="i" PLACE="marg">Exod. 28.30. Lev. 8.8.</NOTE>, even the&s;e were lo&s;t, while <HI>I&s;rael</HI> was in captivity, in <HI>Babylon:</HI> and, we hear of no u&s;e that was made <HI>of them,</HI> or of any benefit received <HI>by them,</HI> ever &s;ince; be&s;ides, <HI>Miracles</HI> were frequently wrought by our <HI>Saviour,</HI> while he was on <HI>earth;</HI> by his <HI>Apo&s;tles,</HI> after his <HI>A&s;|cen&s;ion</HI> into <HI>Heaven:</HI> by the <HI>primitive Chri&s;tians,</HI> for &s;ome continuance of time, after the <HI>Apo&s;tles di&s;&s;oultion;</HI> but, in <HI>Au|gu&s;tines</HI> time, (it &s;eems le&s;s then four hundred years after Chri&s;t, they were &s;o cea&s;ed, that he <HI>concludes,</HI> that who&s;oever did then expect a <HI>Miracle,</HI> for the confirmation of his Faith, was him&s;elf the <HI>greate&s;t Miracle</HI><NOTE N="k" PLACE="marg">De civitat Dei. lib. <HI>22.</HI> cap <HI>8.</HI></NOTE>; thus, the u&s;e of <HI>Circum|ci&s;ion</HI> is cea&s;ed, the u&s;e of the <HI>brazen Serpent</HI> is cea&s;ed, the u&s;e of the <HI>&V;rim,</HI> and <HI>Thummim</HI> is cea&s;ed, the u&s;e of <HI>Miracles,</HI> (where the <HI>Seed</HI> of the Go&s;pel is <HI>planted,</HI> and diligently <HI>wa|tered</HI>) is cea&s;ed, and, we may truly add to all this, that the frequent <HI>Apparition</HI> of <HI>Angels</HI> is now cea&s;ed al&s;o.</P>
<P>It is, but, tis mo&s;t plain from the Text, that it was not &s;o, when an <HI>Angel of God</HI> appeared to <HI>Cornelius,</HI> it was not &s;o then:
<PB N="5" REF="5"> No, therefore, we will a little di&s;cour&s;e of that, thus. <HI>An|gels</HI> of who&s;e <HI>apparition</HI> we now &s;peak, guided thereunto by this <HI>Angels</HI> appearing to <HI>Cornelius,</HI> are of two &s;orts; and that either <HI>Increated,</HI> or <HI>Created,</HI> and both, in their &s;everall times, have appeared to mortall, and frail man, the <HI>increated Angel</HI> (of whom we &s;peak not now) is the <HI>Son of God,</HI> that <HI>Angel of the Covenant, Mal.</HI> 3.1 that<NOTE N="l" PLACE="marg">Gen. 48.16. Exod. 14.19.23.20, 21.</NOTE> <HI>Angel of the Lord:</HI> called <HI>Jehovah. Exod.</HI> 13.21. who, long before his <HI>Incarnation</HI><NOTE N="m" PLACE="marg"><HI>Eu&s;eb.</HI> Eccl. Hi&s;tor. lib. <HI>1.</HI> c. <HI>1</HI></NOTE>, appeared to <HI>Abraham, in the plains of Mamre,</HI> whom he calls the <HI>Judge of all the earth</HI><NOTE N="n" PLACE="marg">Gen. 18.25.26.</NOTE>. To <HI>Jacob,</HI> at <HI>Peniel,</HI> with whom he <HI>wrestled</HI><NOTE N="o" PLACE="marg">Gen. 31.24.28, 29.</NOTE>. To <HI>Mo&s;es in the Bu&s;h, Exod.</HI> 3.2.6. who afterwards was <HI>mindfull</HI> of, and <HI>thankfull</HI> for <HI>the good will of him, towards him, that dwelt in the Bu&s;h</HI><NOTE N="p" PLACE="marg">Angelus qui loquebatur Mo&s;i in rubo, filius Dei erat. <HI>Chry&s;.</HI> citat. Pet Martyr. loc. com. cap. <HI>4.</HI> cl. Sect. <HI>5.</HI></NOTE>. <HI>Deut.</HI> 33.16. The <HI>created Angels</HI> again, are of two Sorts, either <HI>Good,</HI> or <HI>Bad;</HI> the <HI>Bad</HI> are tho&s;e <HI>Apo&s;tate &s;pirits,</HI> who <HI>kept not their fir&s;t e&s;tate,</HI> but by their &s;inne, lo&s;t both them&s;elves, and hea|ven. But, in this <HI>Angelical</HI> bu&s;ine&s;s, and, where there is mention of <HI>fearing God,</HI> of <HI>praying,</HI> of giving <HI>almes,</HI> on <HI>Mans</HI> part, and, all accepted of, on <HI>Gods</HI> part, we have no|thing at all to do, with &s;uch <HI>enemies of Devotion.</HI> The <HI>good Angels,</HI> who have oftentimes in <HI>former ages, vi&s;ibly appeared</HI> unto men (the point in hand) are tho&s;e <HI>glorious,</HI> and <HI>hea|venly</HI> Creatures; <HI>quos Deus in tuto po&s;uit</HI><NOTE N="q" PLACE="marg"><HI>Bern.</HI> Serm. <HI>11</HI> in p&s;al. qui habi|tat. Lomb. Sent. lib. <HI>2.</HI> di&s;tinc. <HI>7.</HI> A. D. Aquin. pars. <HI>1^a</HI> qu. <HI>62.</HI> Conclu <HI>8.</HI></NOTE>, whom God hath &s;o confirmed in grace that they &s;hall never fall away; as the <HI>reprobate Angels</HI> (now, <HI>Divels</HI>) did: and, becau&s;e they are &s;o fa&s;t <HI>united</HI> unto <HI>God,</HI> they are the more <HI>united,</HI> and at his command, the <HI>readier</HI> to do <HI>Service</HI> unto <HI>men;</HI> which faithfully they have done, when&s;oever they <HI>appeared</HI> unto them. Whe|ther it were, by <HI>comforting</HI> them in &s;ome di&s;tre&s;&s;es: <HI>Hagar,</HI> in the <HI>Wilderne&s;s,</HI> flying from <HI>Sara</HI> her mi&s;tris<NOTE N="r" PLACE="marg">Gen. 16.7, 8, 9</NOTE>, <HI>Elias,</HI> at <HI>Beer|&s;heba,</HI> flying from the pre&s;ence of <HI>Ahab,</HI> and <HI>Jezabel</HI><NOTE N="&s;" PLACE="marg">1 King. 19.5.7.</NOTE>, <HI>Paul</HI> in his voyage to <HI>Rome</HI><NOTE N="t" PLACE="marg">Act. 27.23, 24</NOTE>, nay, even our Saviour him&s;elf, after he had been <HI>tempted</HI> of the Divel<NOTE N="u" PLACE="marg">Mat. 4.11.</NOTE>, and, afterwards, when he was in a <HI>great agony,</HI> not long before his Death<NOTE N="*" PLACE="marg">Luk 22.39.43.</NOTE>, had <HI>&s;en&s;i|ble experience</HI> of that, or, by <HI>forewarning</HI> them of &s;ome dan|ger to come: <HI>Jo&s;eph, the husband of Mary,</HI> of that<NOTE N="x" PLACE="marg">Mat. 2.13.</NOTE>: or, by <HI>delivering</HI> them from &s;ome pre&s;ent danger: <HI>Lot</HI><NOTE N="a" PLACE="marg">Gen. 19.10.</NOTE>, <HI>Eli&s;ha,</HI> 2 <HI>King.</HI> 6. <HI>Daniel</HI><NOTE N="b" PLACE="marg">Dan 6.22.</NOTE>, <HI>Peter,</HI> and <HI>John,</HI> in pri&s;on, <HI>Act</HI> 5.19. are <HI>witne&s;&s;es</HI> of that; or, by <HI>bringing</HI> &s;ome <HI>particular Me&s;&s;age</HI> unto them: the ble&s;&s;ed <HI>Virgin Mary,</HI> of that<NOTE N="c" PLACE="marg">Luk. 1.28, 30.</NOTE>; or
<PB N="6" REF="6"> by &s;hewing them, how God &s;tood <HI>affected</HI> to them: <HI>Corne|lius</HI> here, of that. <HI>Angels,</HI> as they were commanded, appear|ed to each, to all. And, therein they did no more, then what in tho&s;e times, was <HI>u&s;uall</HI> to be done. <HI>Times,</HI> when <HI>An|gels,</HI> in <HI>a&s;&s;umed Bodies,</HI> came <HI>familiarly</HI> into mens Hou&s;es; and, were <HI>courteou&s;ly</HI> entreated by the&s;e, to whom they came; as, by<NOTE N="d" PLACE="marg">Gen. 18.3, 4, 5. &amp;c.</NOTE> <HI>Abraham</HI> by <HI>Lo<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">, Gen.</HI> 19.2. by<NOTE N="e" PLACE="marg">Judg. 13.11.12.15.</NOTE> <HI>Manoah,</HI> and his wife: and, by others, who <HI>received Angels</HI> into their hou&s;es <HI>unawares;</HI> as <HI>Cornelius</HI> here did, into his, <HI>Ver&s;.</HI> 3. though it be not &s;o, in <HI>our Age;</HI> neither indeed, is there now the &s;ame rea&s;on for it, as then: not; for, the <HI>Church</HI> is now <HI>planted,</HI> the <HI>Go&s;pel</HI> of <HI>Je&s;us Chri&s;t</HI> is now <HI>clearly preached,</HI> the <HI>Holy Gho&s;t</HI> is now <HI>given</HI> unto us, in a farre larger mea&s;ure, then he was unto our <HI>Fathers:</HI> in who&s;e days <HI>Angels</HI> frequently <HI>ap|peared,</HI> and becau&s;e the <HI>written Word of God,</HI> which contains in it all things nece&s;&s;ary to Salvation, is that; nay, far more then that, to us now, then his <HI>Me&s;&s;age</HI> was to them, by <HI>ap|pearing Angels,</HI> the one revealing his <HI>will</HI> but in part, to &s;ome <HI>particular,</HI> and <HI>&s;elected Per&s;ons,</HI> and that, but for a <HI>time;</HI> but, the other, revealing his <HI>whole will,</HI> the <HI>whole councell of Heaven,</HI> to all, even <HI>for ever;</HI> therefore, we having <HI>more means</HI> to come to the <HI>knowledge of Gods will,</HI> then our <HI>Fathers</HI> had, 'tis no <HI>wonder,</HI> nor, no <HI>want</HI> neither, that we are <HI>deprived</HI> of one of tho&s;e means which our <HI>fathers</HI> had, even the frequent <HI>apparition</HI> of <HI>Angels.</HI></P>
<P>But, though we want that, their <HI>vi&s;ible apparition;</HI> yet, their <HI>effectual Mini&s;try,</HI> we do not, we &s;hall not <HI>want:</HI> and, for that, the <HI>Book</HI> is open, and the <HI>Text</HI> is clear, <HI>Heb.</HI> 1.14. where the Apo&s;tle (&s;peaking of the <HI>Angels</HI>) &s;aith, <HI>Are they not all mini&s;tring Spirits, &s;ent forth to mini&s;ter for them, who &s;hall be heirs of Salvation? are they not?</HI> that is, they are, wherefore, &s;o long as there &s;hall be any &s;uch on earth, that are <HI>fore-ordained</HI> to <HI>Salvation,</HI> the <HI>mini&s;try</HI> of the <HI>heavenly Angels,</HI> for their &s;ake, &s;hall never cea&s;e on earth; but; how can we be partakers <HI>effectually</HI> of the benefit of their <HI>Mini&s;try,</HI> and not of their <HI>vi&s;ible apparition?</HI> very well, do but con&s;ider it; and it will be very evident, thus; they may be (and are) <HI>pre&s;ent with us,</HI> and <HI>mini&s;ter</HI> unto us, even when they are not at all <HI>&s;een</HI> by us: and, the rea&s;on, why they are not <HI>&s;een</HI> and <HI>di&s;|cerned by us,</HI> neither indeed, can be (unle&s;s they did &s;till <HI>a&s;&s;ume
<PB N="7" REF="6"> Bodies,</HI> which now they doe not, having a <HI>Power</HI> &s;till to do it, but not a <HI>purpo&s;e</HI>) is, becau&s;e they are <HI>Spirits, He maketh his Angels, Spirits</HI><NOTE N="f" PLACE="marg">P&s;al. 104.4. Heb. 1.14.</NOTE>; and, <HI>a Spirit hath not fle&s;h, and bones, as</HI> our Saviour &s;aid to his <HI>Apo&s;tles</HI> in another Ca&s;e<NOTE N="g" PLACE="marg">Luk. 24.39.</NOTE>; and, becau&s;e they are <HI>Spirits,</HI> in <HI>re&s;pect of them&s;elves,</HI> they are <HI>invi&s;ible, in re&s;pect of us:</HI> who are too <HI>dim-&s;ighted</HI> (while we live in this <HI>body of fle&s;h</HI>) to behold <HI>&s;piritual Sub&s;tances, immaterial and incorporeal:</HI> notwith&s;tanding, though they <HI>a&s;&s;ume</HI> not Bodies now, as once they did, and therefore, <HI>appear</HI> not now unto men, as once they did, yet, this <HI>hinders not</HI> at all, but that we may be <HI>partakers</HI> of the <HI>Effect,</HI> and <HI>fruit</HI> of their <HI>Mini&s;try,</HI> even, when we <HI>&s;ee not</HI> tho&s;e <HI>mini&s;tring Spirits</HI> them&s;elves: we cannot &s;ee God him&s;elf; for, <HI>God is a &s;pirit</HI><NOTE N="h" PLACE="marg">Joh. 4.24.</NOTE>; yet, all the <HI>heavenly,</HI> and <HI>&s;piritual Influence</HI> we receive, we receive it from God him&s;elf, by his Spirit, we &s;ee not our own &s;oul: yet, who can affirm, that he receives no benefit by his own &s;oul? So, 'tis no <HI>good Argument,</HI> we &s;ee not the <HI>good An|gels</HI> among&s;t us, therefore they are not at all <HI>pre&s;ent</HI> with us: 'tis no <HI>good Argument,</HI> but rather, we may truely &s;ay, that, as we cannot &s;ee them, becau&s;e, by <HI>nature</HI><NOTE N="i" PLACE="marg">Quaeris nomen hujus naturae? Spiritus e&s;t quae r. officium? Angelus est, <HI>Aug.</HI> in p&s;al. <HI>104.</HI> Prosper. ibid.</NOTE>, they are <HI>Spirits;</HI> &s;o, becau&s;e, by their <HI>office,</HI> they are <HI>Angels,</HI> we do, and &s;hall, receive <HI>benefit</HI> by their <HI>Mini&s;try:</HI> for, to look back again to that of the Apo&s;tle, <HI>Heb.</HI> 1.14. <HI>They are mini&s;tring Spirits &s;ent forth:</HI> which <HI>Name</HI> they have not, in vain; but to note what their <HI>daily Office</HI> is, even to be <HI>&s;ent forth,</HI> when God plea&s;eth, in &s;ome good imployment, or other, for the good of his <HI>Church,</HI> and <HI>Cho&s;en,</HI> and that, &s;ometimes to fight a|gain&s;t his Enemies, &s;uch as <HI>Senacherib</HI> was<NOTE N="k" PLACE="marg">2 King. 19.35 E&s;a. 37.36.</NOTE>. Sometimes, to &s;mite &s;ome proud, and vain glorious <HI>Athei&s;ts,</HI> &s;uch as <HI>Herod</HI> was<NOTE N="l" PLACE="marg">Act. 12.23.</NOTE>. Sometimes, to puni&s;h &s;ome <HI>Temple-robbing,</HI> and <HI>&s;a|crilegious Per&s;on,</HI> &s;uch as <HI>Heliodorus</HI> was<NOTE N="m" PLACE="marg">2 Mac. 3.25. &amp;c.</NOTE>. Sometimes, to protect, and defend <HI>whole Nations,</HI> and <HI>Kingdomes</HI><NOTE N="n" PLACE="marg">Dan. 10.13.20.12.1.</NOTE>, either from <HI>Famine,</HI> or <HI>Pe&s;tilence,</HI> or <HI>the Sword;</HI> till mens &s;innes cau&s;e him to <HI>recall</HI> again, and make <HI>null</HI> that <HI>Commi&s;&s;ion.</HI> Some|times, to guard, and carefully to watch over all <HI>faithfull Be|leivers,</HI> where&s;oever di&s;per&s;ed the whole world over, among&s;t <HI>prophane, unbelieving</HI> and <HI>irreligious</HI> Companies, <HI>The An|gel of the Lord carrieth round about them that fear him, and de|livered them</HI><NOTE N="o" PLACE="marg">P&s;al. 34.7.</NOTE>: round about them; that the Divel, <HI>who wal|keth
<PB N="8" REF="7"> about, &s;eeking to devour them</HI><NOTE N="p" PLACE="marg">1 Pet. 5.8.</NOTE>, may not hurt them. And (a little to enlarge this point, concerning the <HI>perpetual Mi|ni&s;try</HI> of <HI>Angels</HI> ('tis not altogether <HI>improbable,</HI> that every <HI>particular faithfull Man,</HI> hath his <HI>particular tutelar Angel</HI> a&s;&s;igned him of God, to defend, and protect him<NOTE N="q" PLACE="marg">Videtur qu&ograve;d Sic. Zanch. in Symb. Apo&s;t. loc. <HI>8.</HI> Bulling in Act. <HI>12.</HI> dicit ta|men Calvinus, a&s;&s;erere non au|<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">m. Ju&s;t. lib. <HI>1.</HI> c. <HI>14.</HI> Sect. <HI>7.</HI></NOTE>; and this, that of our Saviour him&s;elf &s;eemes to imply, <HI>Mat.</HI> 18.10. who &s;aith of <HI>little Children,</HI> that <HI>their Angels do alwayes behold the face of his Father in Heaven; their Angels;</HI> Such (no doubt) to who&s;e care, and cu&s;tody he hath committed them: and, if <HI>they</HI> have their <HI>peculiar Angels</HI> to guard them, why not other <HI>particular Men?</HI> be&s;ides; after <HI>Peter,</HI> ca&s;t into pri|&s;on by <HI>Herod,</HI> was delivered thence by an <HI>Angel,</HI> and, knock|ing at the door, many within being gathered together, pray|ing, <HI>Rhoda</HI> tells them, that it was <HI>Peter:</HI> but, they not be|lieving it, &s;aid that it was <HI>his Angel</HI><NOTE N="r" PLACE="marg">Act. 12.12.14, 15.</NOTE>: and, they &s;aid it; either becau&s;e they doubted not of this <HI>angelical Tutelage,</HI> as to <HI>particular faithful Men:</HI> or, at lea&s;t, becau&s;e, at that time a|mong&s;t the <HI>Jewes,</HI> Such, an opinion, as that, &s;wayed, and prevailed<NOTE N="&s;" PLACE="marg">Hoc etiam maximum ex|i&s;timo benefi|cium, &amp;c. lib. <HI>1.</HI> med c. <HI>12.</HI></NOTE>: 'twas <HI>Augu&s;tines</HI> judgment touching him&s;elf: <HI>J al&s;o e&s;teem this as a great ble&s;&s;ing, that from my Birth, the Lord hath given me an Angel of Peace, to keep, and pre&s;erve me, even to my end:</HI> and, 'twas <HI>Hieromes</HI> judgment touch|ing all others<NOTE N="t" PLACE="marg">Maxima dig|nitas animarum e&s;t, ut unaquoeque habeat ab ortu nativitatis, in custodiam &s;ui, Angelum depu|tatum in Mat. <HI>18.10.</HI> et Epi&s;t. <HI>27.</HI> c. <HI>1.</HI> de An|gelo proprio Pauli.</NOTE>: <HI>the greate&s;t dignity of mens Souls is, that each hath from his birth an Angel appointed, peculiarly to guard him,</HI> but, how&s;oever it is in this <HI>Ca&s;e,</HI> certain it is, that (when there is mo&s;t need) <HI>many Angels,</HI> by Gods command, are ready to protect, and defend, even <HI>one &s;ingle faithful Man,</HI> from all his <HI>gho&s;tly Adver&s;aries:</HI> witne&s;s that of the <HI>P&s;almi&s;t He &s;hall give his Angels charge over thee</HI><NOTE N="u" PLACE="marg">P&s;al. 91.11, 12.</NOTE>. <HI>Thee, one &s;ingle man:</HI> but, <HI>Angels many,</HI> to defend him; and, 'tis &s;aid, <HI>Luk.</HI> 15.7. of all the <HI>Angels,</HI> that there &s;hall be <HI>joy in Heaven over one &s;inner that repenteth:</HI> &s;ee! <HI>all rejoyce,</HI> at <HI>ones Conver&s;ion;</HI> and, <HI>many Angels</HI> they were, that carried the &s;oul of <HI>Lazarus into Ahrahams bo&s;ome</HI><NOTE N="*" PLACE="marg">Luk. 16.23.</NOTE>, 'tis enough, and known it is, that, though we now <HI>enjoy not</HI> the <HI>apparition of Angels,</HI> yet, we <HI>&s;till enjoy the powerful,</HI> and, <HI>effectual mini&s;try</HI> of <HI>Angels:</HI> for, they are &s;till, <HI>mini&s;tring Spirits, &s;ent forth,</HI> as this <HI>Angel</HI> in the Text, was to <HI>Cornelius:</HI> who had the happine&s;s, to enjoy both; both, the <HI>mini&s;try</HI> of <HI>an Angel; He &s;aid unto him,</HI> and
<PB N="9" REF="7"> al&s;o, the <HI>&s;ight</HI> of <HI>an Angel: He came in to him;</HI> and, by that meanes, <HI>he &s;aw an Angel of God.</HI></P>
<P>Lo! 'twas an <HI>Angel</HI> that appeared unto him: and, no other Name hath he here, then, either what his <HI>ordinary office,</HI> or, his <HI>Sender</HI> gives him: an <HI>Angel: an Angel of God;</HI> &s;o they are all: <HI>Gods Angels, Gods Me&s;&s;engers,</HI> all; yet, &s;ome among&s;t them (when there is cau&s;e) have <HI>peculiar,</HI> and <HI>di&s;tinct Names</HI> (an&s;werable to their <HI>Office</HI> about which they <HI>mini&s;ter,</HI> and are <HI>imployed</HI> in) be&s;ides that <HI>common one,</HI> of <HI>An|gels:</HI> as, there is mention of an <HI>Archangel</HI><NOTE N="x" PLACE="marg">1. The&s;. 4.6. Jude ver. 9.</NOTE>, of <HI>Dominions,</HI> of <HI>Thrones,</HI> of <HI>Principalities,</HI> of <HI>Powers, Rom.</HI> 8.38. <HI>Col.</HI> 1.16. of <HI>Michael</HI><NOTE N="y" PLACE="marg">Dan. 10.13.12.1. Jud. <HI>ubi &s;upra.</HI> Rev. 12.7.</NOTE>, of <HI>Gabriel, Luk.</HI> 1.26. of <HI>&V;riel,</HI> 2 <HI>E&s;d.</HI> 4.1. of <HI>Raphael, Tob.</HI> 3.15. Names <HI>impo&s;ed,</HI> according to the <HI>ex|traordinary</HI> bu&s;ine&s;s, wherein &s;uch, or &s;uch <HI>Angels,</HI> from time to time, are <HI>imployed;</HI> but, no &s;uch <HI>extraordinary</HI> bu|&s;ine&s;s have we here; and therefore, no &s;uch <HI>extraordinary Name</HI> have we here. Let us &s;omewhat <HI>illu&s;trate</HI> it, by what is &s;ometimes done among our &s;elves, thus. We are all <HI>men,</HI> but, &s;ome men have <HI>Names</HI> given them, from <HI>extraordinary Event;</HI> which others have not; as, <HI>Jacob</HI> was called <HI>I&s;rael,</HI> becau&s;e he <HI>prevailed with God</HI><NOTE N="a" PLACE="marg">Gen. 32.28.</NOTE>: <HI>Mo&s;es,</HI> was &s;o <HI>named,</HI> becau&s;e he was <HI>drawn out of the water</HI><NOTE N="b" PLACE="marg">Exod. 2.10.</NOTE>: <HI>Naomi,</HI> from her bitterne&s;s, and affliction, would be called, <HI>Mara</HI><NOTE N="c" PLACE="marg">Ruth. 1.10.</NOTE>; the Child, that <HI>Phi|neas</HI> his wife bare, after the <HI>Ark of God</HI> was taken by the <HI>Phi|li&s;tims,</HI> was named, <HI>Ichabod;</HI> in te&s;timony, that <HI>the glory was departed from I&s;rael</HI><NOTE N="d" PLACE="marg">1 Sam. 4.19.21.</NOTE>; So, all are <HI>Angels:</HI> all are <HI>mini&s;tring Spirits:</HI> but, &s;ome <HI>Angels,</HI> among the re&s;t, have <HI>Names</HI> given them, from &s;ome <HI>extraordinary imployment,</HI> which all have not, not the <HI>&s;ame imployment;</HI> and therefore not the &s;ame Name as, when the dead &s;hall be rai&s;ed (which is a work of the great|e&s;t power,) that <HI>Angel</HI> that &s;hall be charged to attend princi|pally on that work, &s;hall be called an <HI>Archangel</HI><NOTE N="e" PLACE="marg">Pet. Mart. loc. com. cl. <HI>1.</HI> c. <HI>12.</HI> Sect <HI>4.</HI> Zanch. de nomin. Angel lib. <HI>2.</HI> c <HI>1. Dre&s;&s;er.</HI> de dich. fe&s;t is. in fe&s;t Michael.</NOTE>: 1 <HI>The&s;.</HI> 4.16. <HI>Thrones, Dominions, Principalities, Powers,</HI> are <HI>Names,</HI> not unfit for &s;uch <HI>Angels;</HI> to whom the cu&s;tody of <HI>Nations,</HI> and <HI>Kingdoms,</HI> and <HI>Empires</HI> and Thrones is committed, as, to &s;ome it is: <HI>Col.</HI> 1.16. to contend with the Divel about the <HI>body of Mo&s;es,</HI> after his death, and not &s;uffer him to find out the place of his <HI>Burial,</HI> lea&s;t the people thereby &s;hould be led unto <HI>Idolatry,</HI> was a work of more then ordinary power, therefore, <HI>Mi|chael,
<PB N="10" REF="8"> who is like God?</HI> &s;hall be the <HI>name</HI><NOTE N="f" PLACE="marg">Jud. ver. 9.</NOTE> of that <HI>Angel,</HI> that will undertake it. Such a Me&s;&s;age as this, <HI>behold a Virgin &s;hall conceive, and bear a Sonne,</HI> (which could not be done but by the <HI>powerfull over&s;hadowing</HI> of the holy Gho&s;t<NOTE N="g" PLACE="marg">Luk. 1.26.31</NOTE>,) <HI>Gabriel, the &s;trength of God</HI><NOTE N="h" PLACE="marg"><HI>Bern.</HI> homil. <HI>1</HI> &s;uper mi&s;&s;as e&s;t.</NOTE>, &s;hall be &s;ent to deliver it: when <HI>E&s;dras</HI> was to be enlightned with the true knowledge of the mo&s;t High, <HI>&V;riel</HI><NOTE N="i" PLACE="marg">2 E&s;d. 4.1.</NOTE>, <HI>the Light of God,</HI> &s;hall be that <HI>Angels name,</HI> that &s;hall be &s;ent to in&s;truct him; when <HI>Tobit</HI> was to be healed, <HI>Raphael</HI><NOTE N="k" PLACE="marg">Tob. 3.15.</NOTE>, the <HI>Medicine of God,</HI> &s;hall be &s;ent, to undertake his <HI>Cure:</HI> the&s;e their <HI>additional Names</HI> (be&s;ides the <HI>Names</HI> of their <HI>Office,</HI> and <HI>Nature, Angels,</HI> and <HI>Spirits</HI>) alwayes <HI>ex|pre&s;&s;ing</HI> &s;ome unu&s;ual <HI>Imployment,</HI> and more then ordinary; but, when the <HI>imployment</HI> is but &s;uch, as is <HI>common</HI> to all tho&s;e <HI>mini&s;tring Spirits,</HI> then the <HI>Name</HI> is but <HI>common</HI> al&s;o; as here; the <HI>imployment</HI> was, but only a <HI>bare relation</HI> to <HI>Cornelius,</HI> of Gods acceptance of his <HI>Sacrifice:</HI> and therefore, the <HI>Me&s;&s;en|ger</HI> &s;ent unto him, in this bu&s;ine&s;s, is &s;tiled by <HI>no additional,</HI> by <HI>no extraordinary Name,</HI> but only, by the <HI>common,</HI> and <HI>or|dinary Name</HI> of <HI>all Angels:</HI> an <HI>Angel of God.</HI></P>
<P>And &s;urely, 'twas an <HI>Argument</HI> of Gods great love unto him, to deal thus with <HI>Cornelius;</HI> even, to &s;end his <HI>Angel</HI> unto him: 'twas his <HI>purpo&s;e,</HI> we know, to gain him unto him|&s;elf: that <HI>purpo&s;e,</HI> proceeded meerly from his <HI>Love,</HI> and <HI>free Favour;</HI> and, in <HI>demon&s;tration</HI> of both, he jud'g it the be&s;t way then, to &s;end one from him&s;elf to gain him: or, at lea&s;t to continue in his Favour: and, the <HI>Me&s;&s;enger</HI> whom he &s;ent, we &s;ee, was an <HI>Angel:</HI> and, that <HI>Angel,</HI> after he had delive|red his <HI>Me&s;&s;age</HI> unto him, recommended him to the <HI>Mini&s;try</HI> of <HI>Peter. Ver&s;.</HI> 5, 6 &amp;c. and, he recommends him, as one (be|fore he was &s;ent to <HI>Peter</HI>) that was already in a good for|wardne&s;s, in the way to heaven: the <HI>Scales</HI> of &s;infull igno|rance, were fallen from the eyes of his Soul: and, he him&s;elf gone out of <HI>Egypt,</HI> towards <HI>Canaan:</HI> in his <HI>progre&s;s</HI> from <HI>Na|ture,</HI> to <HI>Grace;</HI> from <HI>Darkne&s;s,</HI> to <HI>Light:</HI> having more in him of the <HI>&s;piritual,</HI> then of the <HI>natural</HI> Man, and now, in Gods judgment, 'twas the <HI>fitte&s;t opportunity</HI> to &s;end an <HI>Angel</HI> unto him; &s;ee! when our God hath a purpo&s;e to do us good, he neglects no meanes, that are fit to do us good: but, will alwayes make u&s;e of that, what&s;oever it be, which in his
<PB N="11" REF="8"> wi&s;dome, he knoweth will be&s;t <HI>advance</HI> us, to a better &s;tate; the <HI>wi&s;e Men</HI> that <HI>came from the Ea&s;t, after our Saviours birth, Mat.</HI> 2. were <HI>A&s;trologers:</HI> not ignorant, Surely, of the <HI>prophe&s;y of Balaam, that there &s;hould come a Star out of Jacob</HI><NOTE N="l" PLACE="marg">Numb 24.17</NOTE>. <HI>Viri Syderum in&s;pectionibus a&s;&s;ueti,</HI> in <HI>Cyprians</HI> words<NOTE N="m" PLACE="marg">Ser. de &s;tella &amp; magis.</NOTE>: therefore, God guides them to his &s;onne, by a <HI>Starre;</HI> the <HI>Athenians</HI> delighted much in hearing Newes: <HI>Act.</HI> 17.21. there|fore, <HI>Paul</HI> is &s;ent unto them, to preach a <HI>new Doctrine,</HI> &s;uch as was never heard of before among&s;t them; and, that <HI>new Doctrine</HI> was of <HI>Je&s;us,</HI> and the <HI>Re&s;urrection Ver&s;.</HI> 18. of <HI>Re|pentance. Ver&s;.</HI> 30. <HI>of Judgment to come. Ver&s;</HI> 31. by which meanes, many of them were <HI>converted,</HI> and became <HI>Belie|vers. Ver&s;.</HI> 34. other <HI>Gentiles</HI> al&s;o, in other places, not then <HI>converted,</HI> were ea&s;ily drawn to enquire further into that mat|ter, by the many <HI>Wonders,</HI> and <HI>Miracles</HI> (neare&s;t unto <HI>&s;en&s;e</HI>) which, either the <HI>Apo&s;tles,,</HI> or <HI>Apo&s;tolical</HI> men, often wrought among&s;t them<NOTE N="n" PLACE="marg">Mar. 16.15.16, 17, 18, 20. Act. 8.5.6.9.40.41.42.</NOTE>: for which end, the <HI>fir&s;t Angels,</HI> the <HI>fir&s;t Pa&s;tors,</HI> in the <HI>primitive Church,</HI> who were imployed in the <HI>conver&s;ion</HI> of <HI>&V;nbelievers,</HI> had for a time <HI>annexed</HI> to their <HI>Mi|ni&s;try,</HI> a power to work <HI>Miracles;</HI> as the <HI>Apo&s;tles</HI> had before them: thus, <HI>God, to &s;ave us, de&s;cends, and applies him&s;elf unto us:</HI> he did &s;o here to <HI>Cornelius;</HI> 'twas his <HI>re&s;olution</HI> to make him one of his own <HI>Flock</HI> of his own <HI>Fold:</HI> and there|fore, (be&s;ides the <HI>inward Calling,</HI> and the benefit he received afterwards by <HI>Peters mini&s;try</HI>) he de&s;cends al&s;o unto him, even by that <HI>outward,</HI> and <HI>common Meanes,</HI> &s;ometimes in u&s;e a|mong&s;t the <HI>Jews</HI> (whereof <HI>Cornelius,</HI> at that time conver&s;ant, and one <HI>of good report, among&s;t them, Ver&s;.</HI> 22. could not be ig|norant) even by the <HI>mini&s;try</HI> of an <HI>appearing Angel:</HI> called in the Text, for <HI>di&s;tinction</HI>-&s;ake, (becau&s;e the <HI>Divel</HI> al&s;o hath <HI>his Angels</HI>) an<NOTE N="o" PLACE="marg">Mat. 25.41.</NOTE> <HI>Angel of God.</HI></P>
<P>Thus, as to our fir&s;t <HI>Part,</HI> we have con&s;idered hitherto the <HI>Sub&s;tance</HI> of it; namely, the <HI>apparition of an Angel to Cor|nelius.</HI> Let us now de&s;cend to examine the <HI>particular Cir|cum&s;tances</HI> belonging thereunto, and, they are four.</P>
<P N="1">1. The <HI>manner</HI> of this <HI>Apparition;</HI> in a <HI>Vi&s;ion:</HI> and <HI>&s;aw in a Vi&s;ion an Angel of God comeing in to him,</HI> even, into his Hou&s;e, where then he was; Lo!<NOTE N="o" PLACE="marg">2 Cor. 12 7.</NOTE> <HI>Abraham</HI> &s;ate in his <HI>Tent|door,</HI> when he &s;aw <HI>three Angels</HI><NOTE N="p" PLACE="marg">Gen. 18.1.</NOTE>: <HI>Los,</HI> in the <HI>gate of Sodom,</HI>
<PB N="12" REF="9"> when he &s;aw <HI>two Angels</HI><NOTE N="q" PLACE="marg">Gen. 19.1.</NOTE>: <HI>Manoah's</HI> wife &s;ate <HI>in the Field,</HI> when &s;he &s;aw <HI>one Angel:</HI><NOTE N="r" PLACE="marg">Jud. 13.9.</NOTE> but, <HI>Cornelius</HI> at this time, was neither in the <HI>Feild,</HI> nor at the <HI>Gate,</HI> nor at the <HI>door</HI> of his Hou&s;e, but within <HI>praying,</HI> when he <HI>&s;aw an Angel of God in a Vi&s;ion:</HI> the <HI>Apo&s;tle</HI> &s;aith, that God <HI>in divers manners &s;pake in time pa&s;t unto the Fathers, by the Prophets</HI><NOTE N="&s;" PLACE="marg">Heb. 1.1.</NOTE>: and, we may &s;ay, that, in <HI>divers manners</HI> al&s;o, he &s;pake to the <HI>Fathers, before the Prophets,</HI> and to others, afterwards in <HI>divers manners,</HI> as, 1. By <HI>Oracle,</HI> by <HI>Voice,</HI> audibly. So he &s;pake to <HI>Adam,</HI> to the Patriarches, and others, before the Floud, when as yet there was no written word to in&s;truct them. 2. by <HI>Dreams;</HI> when the <HI>mind</HI> only was <HI>awak't,</HI> and not the <HI>man;</HI> like as it is in an <HI>Exta&s;ie,</HI> or <HI>Tran&s;e,</HI> when all the <HI>Sen&s;es,</HI> both <HI>inward,</HI> and <HI>outward,</HI> want their proper u&s;e, and operation, that tho&s;e divine things then revealed, might take the deeper <HI>impre&s;&s;ion</HI> in the under&s;tanding, while the <HI>mind</HI> is wholly withdrawn from that accu&s;tomed fellow&s;hip, it had before with the body: whereof <HI>Elihu</HI> &s;peaketh in <HI>Job,</HI> thus; <HI>God &s;peaketh in a dream, when deep Sleep falleth upon men, then he openeth the eares of men, and &s;ealeth their in&s;truction</HI><NOTE N="t" PLACE="marg">Job. 33.14.15, 16.</NOTE>. 3. By <HI>&V;rim,</HI> and <HI>Thummim,</HI> which being interpreted, is, the <HI>Lights,</HI> and the <HI>Perfections;</HI> rendred by the <HI>greek Tran&s;lators,</HI> the <HI>manife&s;tation,</HI> and the <HI>truth,</HI> becau&s;e God by them, (put in the bre&s;t-plate of the <HI>high Prie&s;t, Levit.</HI> 8.8) manife&s;ted unto him the <HI>truth</HI> of &s;uch things, as he at any time enquired of: as, 'tis &s;aid of <HI>Elea|zar the Prie&s;t, he &s;hall ask councel for Io&s;hua, after the judge|ment of &V;rim before the Lord</HI><NOTE N="u" PLACE="marg">Numb. 27.21</NOTE>: but, what the&s;e were, is not ea&s;ie to determine<NOTE N="*" PLACE="marg">Quae, &amp; qua|lia fuerint, non con&s;tat. <HI>Pi&s;cat. in Exod. 28.30</HI></NOTE>. 4. By <HI>divine In&s;piration.</HI> So he &s;pake to the <HI>Prophets:</HI> for, <HI>Prophe&s;ie came not in old time by the will of man; but holy men of God &s;pake as they were moved by the holy Gho&s;t</HI><NOTE N="x" PLACE="marg">2 Pet. 1.21.</NOTE>. 5. By a little <HI>&s;mall voice,</HI> or <HI>Eccho</HI> from heaven, called <HI>filia vocis,</HI> the daughter of a voice<NOTE N="y" PLACE="marg">Ain&s;w. in <HI>Exo. 28.30.</HI> Weem. Chri&s;t. Synag. proleg. cap. <HI>4.</HI></NOTE>, as it were, one voice proceeding out of an other: heard &s;ometimes in the <HI>&s;e|cond Temple,</HI> not long before the <HI>final De&s;truction</HI> of it. 6. (To put that la&s;t, which is the word of the <HI>Text,</HI> expre&s;&s;ing the <HI>Manner</HI> of this <HI>apparition,</HI>) God &s;pake unto men by <HI>Vi|&s;ions:</HI> which were of two &s;orts, either, <HI>Vi&s;ions of the night,</HI> when men were a&s;leep: or <HI>Vi&s;ions of the day,</HI> (&s;uch as this was we now &s;peak of,) when men were awake, and had the
<PB N="13" REF="9"> free u&s;e, both of <HI>Sight,</HI> and <HI>Sen&s;es:</HI> as <HI>Cornelius</HI> here had, who <HI>&s;aw an Angel of God in a Vi&s;ion. God</HI> fir&s;t revealing unto the <HI>Angel,</HI> what he (appearing in a <HI>Vi&s;ion</HI>) &s;hould reveal to <HI>Cornelius,</HI> then <HI>awak't,</HI> and fit to receive it: that's clear from the <HI>Text,</HI> the <HI>Manner</HI> of this <HI>apparition,</HI> in a <HI>Vi&s;ion.</HI></P>
<P N="2">2. The <HI>Proof</HI> of this <HI>apparition,</HI> is al&s;o as clear <GAP DESC="foreign">, <HI>evidently; he &s;aw in a Vi&s;ion, evidently, an Angel of God, coming in to him:</HI> and, we may &s;ay in this <HI>Ca&s;e,</HI> as the <HI>Pro|phet Jeremiah</HI> once did to <HI>Zedekiah,</HI> in an other: <HI>thou &s;halt &s;peak with the King of Babylon, mouth to mouth, and his eyes &s;hall &s;ee thy eyes</HI><NOTE N="a" PLACE="marg">Jer. 32.4.34.3.</NOTE>: ju&s;t &s;o, 'twas here now, with the <HI>Angel,</HI> and <HI>Cornelius:</HI> the one &s;pake, mouth to mouth with the other: the one with his eyes, <HI>evidently</HI> &s;aw the eyes, the whole forme of the other: and, <HI>Cornelius</HI> his &s;en&s;e of &s;eeing was not at all <HI>deluded;</HI> as the Papi&s;ts &s;uffer theirs to be, in their <GAP DESC="foreign">, or <HI>Tran&s;ub&s;tantiation,</HI> neither was there any thing <HI>imaginary,</HI> or <HI>phanta&s;ticall,</HI> but all was <HI>reall,</HI> and <HI>&s;ub&s;tantiall,</HI> here; and, God would not deal with his &s;ervant <HI>Cornelius</HI> as he permits the Divel &s;ometimes to deal with other men, even to per&s;wade them, that they &s;ee, what they doe not &s;ee; which was <HI>Sauls ca&s;e</HI><NOTE N="b" PLACE="marg">1 Sam. 28.14</NOTE>: it was not <HI>Samuel</HI> him&s;elf, rai&s;ed from hell by the <HI>witch</HI> at <HI>Endor,</HI> as <HI>Jo&s;ephus</HI> fondly imagined<NOTE N="c" PLACE="marg">Antiqu. Iud. lib. <HI>6.</HI> c. <HI>15.</HI> Sect. <HI>2.</HI></NOTE>; but, it was a <HI>counterfeit Samuel,</HI> a <HI>Spectrum,</HI> &s;ome <HI>diabolicall Spirit</HI> it was, in the &s;hape of <HI>Samuel,</HI> that he &s;aw<NOTE N="d" PLACE="marg">Pet. Martyr. loc com. cla. <HI>1.</HI> c. <HI>9</HI> Sect. <HI>7.</HI></NOTE>; but, no &s;uch thing was there here; no <HI>painting,</HI> no <HI>counterfeiting,</HI> no <HI>deluding</HI> here; no, neither could there be: becau&s;e he that came in to <HI>Cornelius</HI> was <HI>an Angel of God;</HI> who knows not how to <HI>delude,</HI> or <HI>counterfeit,</HI> 'tis confe&s;t, that a <HI>word,</HI> a <HI>voice,</HI> a <HI>di|rection</HI> only, might have been heard from Heaven, though no <HI>Per&s;on</HI> at all had appeared; and, nothing &s;trange in that; as, to <HI>Samuel,</HI> when God <HI>called</HI> him<NOTE N="e" PLACE="marg">1 Sam. 3 4.6 10.</NOTE>; to <HI>Ezekiel,</HI> when God <HI>in&s;tructed</HI> him<NOTE N="f" PLACE="marg">Ezek. 1.28.</NOTE>; to our <HI>Saviour,</HI> when he was <HI>transfigured</HI> on the Mount, <HI>Mat.</HI> 17.5 and again, when his <HI>Soul was much troubled,</HI> a little before his death<NOTE N="g" PLACE="marg">Ioo. 12 7.28, 29.</NOTE>; to <HI>Policarpus,</HI> about the time of his <HI>Martyrdome: fortis e&s;to Policarpe;</HI> O <HI>Policar|pus</HI> be thou &s;trong, be thou faithful unto death<NOTE N="h" PLACE="marg"><HI>Eu&s;eb.</HI> eccle. hi&s;t. lib. <HI>4.</HI> c. <HI>15.</HI></NOTE>; to <HI>Augu&s;t|ine,</HI> about the time of his <HI>Conver&s;ion; tolle, lege; tolle, lege;</HI> take up the Bible, and read<NOTE N="i" PLACE="marg">Confe&s;&s;. lib. <HI>8.</HI> c. <HI>12.</HI> Sect. <HI>2.</HI></NOTE>; but here, 'twas otherwi&s;e; the <HI>Angel</HI> that &s;peaks, appears: and, <HI>Cornelius,</HI> to whom he ap|peared,
<PB N="14" REF="10"> and &s;pake, &s;aw him <HI>evidently:</HI> being both at that time, in one, and the &s;ame place, and, both in the hou&s;e of <HI>Cor|nelius; he &s;aw in a Vi&s;ion evidently, an Angel of God coming in to him.</HI></P>
<P N="3">3. The truth, and <HI>reality</HI> of this <HI>apparition</HI> is farther con|firmed in the <HI>Text,</HI> by the <HI>Circum&s;tance of time,</HI> when it hapned: and that was, <HI>about the ninth hour of the Day;</HI> and, that <HI>ninth hour</HI> (to be reckoned from the ri&s;ing of the Sunne,) was about <HI>three</HI> in the afternoon; when the Evening then drew on: a <HI>Time,</HI> when it was <HI>not po&s;&s;ible</HI> to <HI>mi&s;take;</HI> a <HI>Time,</HI> when the <HI>Angel</HI> found <HI>Cornelius,</HI> not in the <HI>field, fighting;</HI> but, in his <HI>hou&s;e praying, ver&s;</HI> 30; an <HI>example</HI> for <HI>all Soul|diers,</HI> to &s;et apart daily, &s;ome time for their <HI>Devotions;</HI> a <HI>Time,</HI> when once, a <HI>Lamb,</HI> the <HI>daily evening Sacrifice,</HI> was commanded to be offered for a <HI>burnt Offering</HI><NOTE N="k" PLACE="marg">Exod. 29.39.41.</NOTE>; a <HI>Time</HI> (be|&s;ides that, appointed for the <HI>morning Sacrifice,</HI> about the <HI>third hour,</HI> that is, about <HI>our nine,</HI> who begin our recknoning at Midnight) when, towards the Evening, they were wont to <HI>go up into the Temple to pray, Act.</HI> 3.1. Lo! at &s;uch a time as this, even at the <HI>hour</HI> of <HI>Prayer,</HI> in the afternoon: (<HI>Cor|nelius</HI> fir&s;t <HI>prepareing</HI> him&s;elf privately in his <HI>own Hou&s;e,</HI> for his <HI>Devotions,</HI> to be <HI>continued</HI> afterwards in the <HI>Temple</HI>) at &s;uch a <HI>time</HI> as this, <HI>an Angel appeared to Cornelius;</HI> even, about the <HI>ninth hour of the Day.</HI> The <HI>ninth hour;</HI> whence we may farther note, that this was al&s;o <HI>the very &s;ame time of the Day</HI> (though not of that Day,) that our Saviour (<HI>that Lamb of God</HI><NOTE N="l" PLACE="marg">Ioh 1.29.</NOTE>) &s;ome yeares before, died upon the Cro&s;s, for mans <HI>Redemption</HI><NOTE N="m" PLACE="marg">Mat. 27.46.50.</NOTE>; and, at <HI>&s;uch a time of the Day only,</HI> and none other, did God &s;end his <HI>Angel</HI> to <HI>Cornelius:</HI> who&s;e purpo&s;e &s;urely, thereby was, to <HI>&s;ignifie</HI> that his Sonne, who died for others <HI>at that time of the Day,</HI> died al&s;o <HI>at that time,</HI> for <HI>Cornelius:</HI> thus; a <HI>Lamb</HI> was appointed to be <HI>&s;acrificed,</HI> a <HI>Saviour effectually died:</HI> an <HI>Angel evidently appeared:</HI> a <HI>Souldier devoutly prayed:</HI> and all, <HI>about the ninth hour of the Day,</HI> that hour of Prayer: <HI>happy Cornelius!</HI> who wert then <HI>praying,</HI> when, God by his <HI>Angel,</HI> was <HI>providing</HI> for thy e|ternal happine&s;s; <HI>happy Cornelius!</HI> and <HI>happy hour,</HI> too, <HI>the hour of our Saviours &s;uffering, the ninth hour of the Day:</HI> O let it be alwayes one of tho&s;e <HI>hours</HI> al&s;o of our <HI>Devotion,</HI>
<PB N="15" REF="10"> and <HI>Spiritual rejoycing;</HI> becau&s;e, <HI>by his &s;tripes we are healed</HI><NOTE N="n" PLACE="marg">E&s;a. 53.5.</NOTE>, who died for us, <HI>about the ninth hour of the Day;</HI> at what time al&s;o an <HI>Angel appeared to Cornelius:</HI> and, what was done &s;o openly, and in the day time, clearly concludes for the truth of this <HI>apparition.</HI></P>
<P>Thus, here's <HI>a Vi&s;ion</HI> (you &s;ee) in the <HI>day time;</HI> even when <HI>Cornelius,</HI> who <HI>evidently</HI> &s;aw the <HI>Angel,</HI> was awakt: there have been <HI>Vi&s;ions</HI> al&s;o (though not &s;o evident,) even in the <HI>night,</HI> when men were <HI>a&s;leep:</HI> we have both a <HI>proof</HI> of it, and <HI>examples</HI> of it, a <HI>proof</HI> of it: <HI>God &s;peaketh in a Vi&s;ion of the night</HI><NOTE N="o" PLACE="marg">Iob. 33.15.</NOTE>; <HI>examples</HI> of it; <HI>God &s;pake to I&s;rael, in the Vi&s;ions of the night</HI><NOTE N="p" PLACE="marg">Gen. 46.2.</NOTE>; and, <HI>the Lord &s;pake to Paul, in the night by a Vi|&s;ion</HI><NOTE N="q" PLACE="marg">Act. 18.19.</NOTE>; but now, both Sorts are <HI>aboli&s;hed:</HI> and, in&s;tead of <HI>Vi|&s;ions,</HI> either by <HI>Day,</HI> or <HI>Night,</HI> we have Gods <HI>Law,</HI> yea, and his <HI>Go&s;pil</HI> too, to <HI>meditate</HI> on, <HI>both day, and night</HI><NOTE N="r" PLACE="marg">P&s;al. 1.2.</NOTE>; there|fore, he that now looks for a <HI>Vi&s;ion,</HI> after the <HI>two Te&s;taments</HI> are &s;o <HI>wide opened</HI> unto us, and, nothing that concerns our <HI>&s;pi|ritual Welfare, concealed</HI> from us, is more <HI>fooli&s;h,</HI> then <HI>Nabal:</HI> more <HI>blind,</HI> then <HI>Bartimeus;</HI> more <HI>lame</HI> in his <HI>intellectuals,</HI> then the <HI>Creeple</HI> in his <HI>body,</HI> at the Pool, <HI>Bethe&s;da:</HI> for, lo! the <HI>evidence</HI> that the Church formerly had for <HI>Vi&s;ions,</HI> either of the one &s;ort, or the other, is (becau&s;e <HI>God now &s;peaks unto us by his Sonne</HI><NOTE N="&s;" PLACE="marg">Heb. 1.2.</NOTE>; and after no other manner) long &s;ince <HI>can|celled,</HI> and <HI>defaced:</HI> and, <HI>the ninth hour of the Day,</HI> as to that, is now pa&s;t, and gone: for, <HI>this is the la&s;t hour</HI><NOTE N="t" PLACE="marg">1 Ioh 2.18.</NOTE>; and, in this <HI>la&s;t hour,</HI> the one, onely, outward, and ordinary meanes that God u&s;eth to <HI>reveal</HI> his mind, and will unto us, is, by his word written; <HI>to the law, and to the te&s;timony</HI><NOTE N="u" PLACE="marg">E&s;a. 8.20.</NOTE>; <HI>Si &s;cire vis quid &s;it tenendum, habes literas &s;acras: Salvian</HI> &s;aid it<NOTE N="*" PLACE="marg">Lib. <HI>3.</HI> de gu|bernatione Dei. Pag <HI>64.</HI></NOTE>; if thou wilt know, what is <HI>con&s;onant,</HI> and agreeable to Gods will, read the Scriptures, read the holy word of God: this is the <HI>Canon,</HI> and <HI>Rule</HI> of our <HI>Faith;</HI> this, the <HI>director,</HI> and <HI>guid</HI> of our <HI>Life:</HI> nothing true, that is any wayes <HI>di&s;&s;onant</HI> to this: nothing to be believed, as a matter of Faith, but what is a|greeable to this: wherefore, away with all <HI>Enthu&s;ia&s;mes,</HI> with all, <HI>fal&s;ely boa&s;ted</HI> of, <HI>&s;udden raptures,</HI> and <HI>iu&s;pirations,</HI> the vain imaginations of <HI>crackt,</HI> and <HI>crazie</HI> brains, fit &s;ubjects for the Divel, that <HI>&s;ower of Tares while men &s;leep,</HI><NOTE N="x" PLACE="marg">Mat. 13.25.</NOTE> to work upon: but, in this <HI>Ca&s;e,</HI> let us imitate the <HI>devout Jews</HI> of
<PB N="16" REF="11"> tho&s;e times, who after the lo&s;s of <HI>&V;rim,</HI> and <HI>Thummim</HI> in the captivity of <HI>Bablyon,</HI> and, when there was not any Prophet among&s;t them any more, held them&s;elves clo&s;e to the <HI>law</HI> of <HI>Mo&s;es,</HI> as they were commanded by the la&s;t <HI>Prophet</HI><NOTE N="y" PLACE="marg">Mal. 4.4.</NOTE>. So mu&s;t we, who profe&s;s the name of Chri&s;t, hold our &s;elves clo&s;e, without wavering, to the <HI>Law,</HI> to the <HI>Go&s;pel,</HI> as our Saviour commanded, before he a&s;cended, <HI>Search the Scriptures</HI><NOTE N="a" PLACE="marg">Joh. 5.39.</NOTE>; Search them, as tho&s;e of <HI>Beraea</HI> did<NOTE N="b" PLACE="marg">Act. 17.11.</NOTE>: believe them: and, abhorre all <HI>new fangled Novelties,</HI> which have no &s;ure, nay, no foundation at all, in them: e&s;pecially, if the <HI>Authors</HI> of them (though in outward appearance as holy as <HI>Scribes,</HI> and <HI>Phari&s;ees</HI>) pretend unto <HI>Vi&s;ions:</HI> then, then, dete&s;t, and ab|horre them; for, <HI>Vi&s;ions, all heavenly Vi&s;ions</HI> are now <HI>cea&s;ed:</HI> but, if any in&s;tead thereof, will needs <HI>be enamoured</HI> on <HI>Delu|&s;ions, helli&s;h,</HI> and <HI>diabolical,</HI> we will have no hand at all with them in <HI>making up</HI> that <HI>Match:</HI> come with us; no: ca&s;t in thy lot with us; no: <HI>Let us all have one pur&s;e;</HI> no: for, it will prove at la&s;t, but like <HI>Judas</HI> his <HI>bagge;</HI> and, he that <HI>tempted him,</HI> to &s;ell his ma&s;ter for <HI>thirtie pence,</HI> hath <HI>tempted thee,</HI> to &s;ell thy &s;oul to him, for <HI>nothing.</HI> Such are all thy <HI>Vi&s;ions,</HI> whereof thou boa&s;te&s;t, thy <HI>in&s;pirations,</HI> thy <HI>Revelations;</HI> all, are nothing, but <HI>traps,</HI> and <HI>&s;nares,</HI> which Satan hath &s;et in thy way to <HI>catch,</HI> and <HI>devour thee:</HI> and yet, thou <HI>deluded, en|&s;nared, ob&s;tinate</HI> man, wilt not be warned, to decline, and avoid them: but, wilt rather <HI>loo&s;e thy &s;elf,</HI> then thy <HI>&s;ullenne&s;s:</HI> ra|ther <HI>peri&s;h in thy &s;inne,</HI> then that thy <HI>vain opinion &s;hould peri&s;h:</HI> Notwith&s;tanding, we may, and do, &s;till rightly conclude, that <HI>all Vi&s;ions, all heavenly Vi&s;ions,</HI> are now <HI>utterly cea&s;ed;</HI> yet, for a little while, our Di&s;cour&s;e concerning this <HI>Vi&s;ion</HI> in the <HI>Text,</HI> mu&s;t be <HI>continued;</HI> for, be&s;ides the <HI>proof, evidently;</HI> and, the <HI>Circum&s;tance</HI> of time, <HI>about the ninth hour of the day.</HI></P>
<P N="4">4. The very <HI>behaviour</HI> of <HI>Cornelius</HI> here, pleads for the truth of the <HI>Angels apparition</HI> unto him, whom he &s;aw in a <HI>Vi&s;ion;</HI> and, his <HI>behaviour</HI> was; <HI>he looked on him, he was afraid, he &s;aid, What is it Lord?</HI> where, his <HI>&s;eeing</HI> him, his <HI>feare,</HI> at the <HI>&s;ight</HI> of him, his <HI>audible &s;peaking</HI> unto him, with the <HI>Angels reply,</HI> which followeth afterwards, are as &s;o many <HI>Demon&s;trations,</HI> <GAP DESC="foreign"> that it was &s;o; and, &s;o it is now <HI>written;</HI>
<PB N="17" REF="11"> that <HI>an Angel of God appeared to Cornelius:</HI> but, when he fir&s;t appeared unto him, it was then hardly &s;o taken; for, <HI>he looked on him:</HI> his eyes were wholy fixed upon him<NOTE N="c" PLACE="marg"><GAP DESC="foreign">, intentis oculis.</NOTE>; which <HI>pre&s;uppo|&s;eth,</HI> that he knew not at the fir&s;t, that he was an <HI>Angel:</HI> yet, wondring (no doubt) to &s;ee &s;uch a <HI>glorious Creature,</HI> on a &s;udden, come into his hou&s;e; whom afterwards, in the pre|&s;ence of <HI>Peter,</HI> he de&s;cribed to be a <HI>man,</HI> in re&s;pect of his <HI>forme, Ver&s;.</HI> 30. becau&s;e, at that time, 'twas u&s;uall for <HI>Angels,</HI> to appear in the <HI>&s;hape of men;</HI> and, in re&s;pect of his <HI>Ornament,</HI> to be arayed in <HI>bright cloathing:</HI> &s;uch as that <HI>Angel</HI> was ador|ned with, who was a witne&s;s of our Saviours <HI>Re&s;urrection, Mat.</HI> 28.3. but, as yet, not certain who he was, he makes his <HI>eyes</HI> the fir&s;t <HI>examiners</HI> of the truth of this <HI>apparition: he looked on him:</HI> yet, not as the <HI>lame man</HI> looked on <HI>Peter,</HI> and <HI>John,</HI> expecting &s;ome <HI>benevolence</HI> from them<NOTE N="d" PLACE="marg">Acts 3.5.</NOTE>; nor, as <HI>Eli&s;ha</HI> looked on <HI>Elias,</HI> when he was taken up into heaven<NOTE N="e" PLACE="marg">2 Kings 2.11.12.</NOTE>; with a <HI>longing de&s;ire</HI> to enjoy his pre&s;ence again: neither as yet, be|held he him with any content, and delight, as <HI>Jacob</HI> looked on his &s;onne <HI>Jo&s;eph,</HI> in <HI>Egypt</HI><NOTE N="f" PLACE="marg">Gen. 46.30.</NOTE>; but rather, as the <HI>Apo&s;tles</HI> looked on our Saviour after his <HI>Re&s;urrection,</HI> as men terrified, &s;uppo&s;ing they <HI>had &s;een a Spirit</HI><NOTE N="g" PLACE="marg">Luk. 24.37.</NOTE>; or, as the <HI>&s;haking Keepers</HI> of the Sepulchre, <HI>Mat.</HI> 28.4 or, as the <HI>affrighted Women,</HI> that came early thither, and entred into it, looked on that other <HI>Angel, Mar.</HI> 16.5. <HI>he was afraid:</HI> &s;o that his <HI>heart</HI> at that time, was little beholding to his <HI>eye;</HI> for, had not that <HI>looked,</HI> the other had not <HI>trembled:</HI> and, he might have truly &s;aid at that time, and in that <HI>ca&s;e, I have no need of thee:</HI> thus though, as the Apo&s;tle &s;aith<NOTE N="h" PLACE="marg">1 Cor. 12.18.</NOTE>; <HI>God hath &s;et the parts, every one of them in the Body, as it plea&s;eth him;</HI> yet, the <HI>outward,</HI> are oftentimes an occa&s;ion to put the <HI>inward,</HI> quite out of frame; as here; the <HI>eye, outwardly &s;eeth;</HI> the <HI>heart, inwardly trem|bleth: he was afraid;</HI> his <HI>fear</HI> ari&s;ing (it &s;eemes) from the <HI>&s;ight</HI> of an <HI>unu&s;uall apparition.</HI></P>
<P><HI>He was afraid,</HI> what? 'tis not for the <HI>commendation</HI> of a <HI>Souldier,</HI> of a <HI>Centurion,</HI> (&s;uch was <HI>Cornelius, Ver&s;</HI> 1.) to be <HI>afraid;</HI> no, 'tis not; amid&s;t the <HI>earthly hoa&s;t:</HI> but, when any of the <HI>heavenly</HI> appeares, as now, 'tis no <HI>di&s;commendation,</HI> to be terrified, and affrighted: neither was it any at all, in this <HI>ca&s;e,</HI> to <HI>Cornelius:</HI> who (no doubt) had been <HI>in&s;tructed</HI>
<PB N="18" REF="12"> of God, to be <HI>&s;trong, and of a good courage,</HI> as &s;ometimes <HI>Jo&s;hua</HI> was, when he was to &s;ucceed <HI>Mo&s;es</HI><NOTE N="i" PLACE="marg">Io&s;h. 1.6.</NOTE>: and, as touching the <HI>military imployment</HI> he was de&s;igned to, <HI>not in vain in&s;tru|cted:</HI> nay, we will conceive, that he was <HI>as valiant,</HI> as any of <HI>Alexanders old Souldiers,</HI> who&s;e renown it was, (not willing to turn <HI>their backs,</HI>) they received all their <HI>wounds</HI> in <HI>their brea&s;ts</HI><NOTE N="k" PLACE="marg">Vulnera in pectoribus. Q. Vurtius.</NOTE>; and, if the <HI>General</HI> had proclaimed in the eares of the people, as <HI>Gideon</HI> &s;ometimes did, <HI>Jud.</HI> 7.3. <HI>who&s;oever is fearfull, and afraid, let him return, and depart, Cornelius</HI> &s;urely, would &s;till have <HI>kept his ground:</HI> being none of tho&s;e <HI>ra&s;h Commanders,</HI> who have lo&s;t many, both, particular <HI>Ci|ties,</HI> and whole <HI>Countreyes,</HI> either by their <HI>folly,</HI> or their <HI>fearfullne&s;s</HI><NOTE N="l" PLACE="marg">In manibus te|merariorum du|cum ceciderunt bellico&s;a Nu|mantia, orna|ti&s;&s;ima Cori<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">|thus, &s;uperbae Thebae, &amp;c Cor. Agrip. de <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">van. Scient. cap. <HI>79.</HI></NOTE>: no, none of the&s;e was <HI>Cornelius:</HI> but, though we may ea&s;ily grant, that he was of an undaunted courage, and, without fear, among&s;t his fellow-<HI>Souldiers,</HI> and again&s;t the common enemy, yet, 'tis <HI>openly</HI> denyed in the <HI>Text,</HI> that he was &s;o, when he <HI>&s;aw an Angel of God:</HI> and, good rea&s;on; for, now his <HI>company</HI> was <HI>changed,</HI> and therefore, now his <HI>courage</HI> was <HI>changed</HI> al&s;o: <HI>he was afraid;</HI> thus, we know not what Spirit we are of, untill we are tried: and then, tho&s;e that &s;eem &s;tronge&s;t, many times prove the weake&s;t: 'twas &s;o with <HI>Peter,</HI> in another <HI>Ca&s;e</HI><NOTE N="m" PLACE="marg">Mar. 14.29.68.</NOTE>: 'twas &s;o with <HI>Cornelius,</HI> in this: who might well &s;ay with <HI>David,</HI> that <HI>the Lord had taught his hands to warre, and his fingers</HI> to fight<NOTE N="n" PLACE="marg">P&s;al. 144.1.</NOTE>: but, could not &s;ay with the &s;ame <HI>David,</HI> at this time, <HI>my heart &s;hall not be afraid</HI><NOTE N="o" PLACE="marg">P&s;al. 27.3.</NOTE>: for, the <HI>Cau&s;e</HI> remaining, the <HI>Effect</HI> nece&s;&s;arily remaineth al&s;o<NOTE N="p" PLACE="marg">Si fit Cau&s;a, &s;i|mul etiam erit effectus. <HI>Ari&s;t.</HI> Analyt. Po&s;ter. lib. <HI>2.</HI> c. <HI>16.</HI></NOTE>: and, the <HI>cau&s;e</HI> of all <HI>fear,</HI> is <HI>&s;in:</HI> 'twas &s;o with <HI>Adam, Gen.</HI> 3.8 <HI>fear</HI> made him <HI>hide</HI> him&s;elf; his <HI>&s;inne</HI> made him <HI>fear:</HI> 'twas &s;o with tho&s;e Keepers of the Sepulchre, <HI>Mat.</HI> 28.4. and, for the &s;ame cau&s;e; who, when they &s;aw an <HI>Angel</HI> of the Lord, they did <HI>&s;hake, and became as dead men:</HI> 'twas &s;o al&s;o here with <HI>Cornelius:</HI> a <HI>man</HI> he was; and there|fore, <HI>&s;infull;</HI> and, becau&s;e <HI>&s;infull,</HI> therefore, <HI>fearfull,</HI> as we noted before. So it is, the <HI>behaviour</HI> of <HI>man,</HI> ea&s;ily <HI>di&s;covers</HI> the <HI>Nature</HI> of <HI>man:</HI> and, this one <HI>example</HI> is &s;ufficient to prove it: <HI>Cornelius</HI> was a <HI>Man,</HI> was a <HI>Sinner,</HI> was <HI>afraid.</HI></P>
<P>But (not to <HI>aggravate</HI>) 'twas but a <HI>&s;udden pa&s;&s;ion,</HI> this and, almo&s;t as &s;oon allayd, as entertained by <HI>Cornelius:</HI> for,
<PB N="19" REF="12"> lo! he &s;oon <HI>recollects</HI> him&s;elf, unto him&s;elf; and, he that but now was &s;o much <HI>tran&s;ported</HI> with <HI>fear,</HI> and <HI>amazement,</HI> and (as it were) gone out of him&s;elf, now, takeing heart, comes to him&s;elf again: and, hearing the <HI>Angel</HI> &s;ay unto him, <HI>Cor|nelius;</HI> he &s;aid unto the <HI>Angel, what is it Lord?</HI> not, who art thou Lord? no, that was not the <HI>Que&s;tion,</HI> but, <GAP DESC="foreign"> <HI>what is it Lord?</HI> as if he had &s;aid; I know, that thou art &s;ent from heaven to reveal &s;ome good tidings unto me: tell me, what is it? I would willingly hear it, that I might rejoyce at it: thus, and thus he now <HI>familiarly</HI> di&s;cour&s;eth with the <HI>An|gel;</HI> being now fully per&s;waded, that he was an <HI>Angel of God</HI> indeed, <HI>Ver&s;</HI> 7 8, 22. and, that he was not &s;ent unto him, without &s;ome <HI>good newes,</HI> &s;ome <HI>good me&s;&s;age,</HI> which he is very <HI>inqui&s;itive</HI> to know: <HI>what is it Lord?</HI> therein imitating <HI>Jacob,</HI> who would not &s;uffer that <HI>Angel</HI> with whom he <HI>wre&s;tled,</HI> to depart from him, <HI>untill he had ble&s;&s;ed him</HI><NOTE N="q" PLACE="marg">Gen. 32.34.26.</NOTE>: neither would <HI>Cornelius</HI> &s;uffer this <HI>Angel</HI> to depart from him, untill he had <HI>ble&s;&s;ed him</HI> al&s;o: <HI>that Angel (Chri&s;t, called God, Ho&s;.</HI> 12.3.) with whom <HI>Jacob wre&s;tled,</HI> being the <HI>Author</HI> of the ble&s;&s;ing, that <HI>this Angel</HI> brings to <HI>Cornelius:</HI> and, that ble&s;&s;ing, being yet (as it were) <HI>lockt</HI> up, in the <HI>Angels</HI> me&s;&s;age, he earne&s;tly moves him to <HI>unlock,</HI> and <HI>open</HI> it, that he might receive the be|nefit of it: <HI>what is it Lord?</HI> &s;ee! more bold, and confident was he now, then at the fir&s;t; and, the more <HI>acquainted</HI> he is with the <HI>Angel,</HI> the more <HI>familiar</HI> he is with the <HI>Angel:</HI> who was not more forward now to deliver Gods ble&s;&s;ed me&s;&s;age, &s;ent by him, then <HI>Cornelius</HI> now was to hear, and receive it; a &s;udden change it was: we are not alwayes the &s;ame men, of the &s;ame mind, and &s;ubject to the &s;ame <HI>pa&s;&s;ions;</HI> no, neither was <HI>Cornelius:</HI> who at fir&s;t was <HI>afraid</HI> at the <HI>&s;ight</HI> of the <HI>An|gel;</HI> but now it appeares, that it is not &s;o; and, the <HI>better ac|quainted</HI> with the <HI>Angel,</HI> the more <HI>familiarly</HI> he <HI>di&s;cour&s;eth</HI> with the <HI>Angel,</HI> as one de&s;irous to know the rea&s;on of his <HI>apparition:</HI> what is it Lord?</P>
<P>Lo! 'twas <HI>Cornelius</HI> that mov'd this <HI>Que&s;tion</HI> here: who by <HI>nation</HI> was an <HI>uncircumci&s;ed Gentile;</HI> which was, by <HI>nature,</HI> to be <HI>without Chri&s;t,</HI> as <HI>Paul</HI> &s;peaketh of other <HI>Gentiles</HI><NOTE N="r" PLACE="marg">Eph. 2.14.</NOTE>: but now by <HI>Grace,</HI> he was become a <HI>religious</HI> man, a <HI>devout</HI> man, a <HI>pious</HI> man, and <HI>one that feared God with all his hou&s;e:
<PB N="20" REF="13"> one that gave much almes to the people, and prayed to God alwayes, Ver&s;.</HI> 2. 'twas this <HI>Cornelius,</HI> thus and thus <HI>changed, renew|ed,</HI> and <HI>&s;anctified</HI> by the holy Spirit of God<NOTE N="&s;" PLACE="marg">Cornelius Centurio adhuc Ethnicus, dono <HI>5.</HI> &s;ancti mundatur. <HI>Hieron.</HI> Epi&s;t. ad Helio. G.</NOTE>, 'twas this <HI>Cornelius</HI> to whom God &s;ent his <HI>Angel,</HI> and of whom (as a man now <HI>much delighted</HI> with the things of God) he demanded, <HI>what is it Lord?</HI> and, this &s;ending an <HI>Angel</HI> from heaven, to a man, that by <HI>nation</HI> was a <HI>Gentile,</HI> &s;ig|nified &s;urely, that the full time for the <HI>calling</HI> of the <HI>Gentiles,</HI> was then near at hand: as it came to pa&s;&s;e: whereof <HI>Noah prophe&s;ied</HI> more then two thou&s;and years before, &s;aying, <HI>that Japhet &s;hould dwell in the Tents of Shem</HI><NOTE N="t" PLACE="marg">Gen. 9.27.</NOTE>; that is, that the <HI>Gentiles</HI> de&s;cended of <HI>Japhet,</HI> &s;hould in due time be brought to the faith of Chri&s;t, and become fellow-heirs, and of the &s;ame body, and partakers of the &s;ame promi&s;e in Chri&s;t, <HI>Eph.</HI> 3.6. together with the <HI>Jews,</HI> de&s;cended of <HI>Shem</HI><NOTE N="u" PLACE="marg">De Sem, he|braei, de Japhet, populus Gentili|um na&s;citur. <HI>Hieron.</HI> que&s;t. in Gen. Tom. <HI>3.</HI> Pag. <HI>856.</HI></NOTE>; in who&s;e <HI>Line</HI> Gods Church was <HI>continued:</HI> farther, <HI>Boaz begat Obed of Ruth: Obed begat Je&s;&s;e, &amp;c. Mat.</HI> 1.5. <HI>Boaz</HI> was an <HI>I&s;raelite,</HI> but <HI>Ruth</HI> was a <HI>Moabite</HI><NOTE N="*" PLACE="marg">Ruth. 1.4.2.4.</NOTE>; of who&s;e <HI>Line</HI> our Saviour came, according to the fle&s;h; to note, that even the <HI>Gentiles</HI> al&s;o &s;hould be called to &s;alvation in Chri&s;t Je&s;us, as well as the <HI>Jews;</HI> as well a <HI>Ruth,</HI> as a <HI>Boaz:</HI> again, <HI>Solomons</HI> marrying with <HI>Pharaohs</HI> daughter<NOTE N="x" PLACE="marg">1 Kings. 3.1.</NOTE>: a King of <HI>J&s;rael,</HI> with an <HI>Aegyptian prefigured</HI> this: the preaching of <HI>Jonah</HI> to the <HI>Ninevites (Gen|tiles)</HI> was a Type of this<NOTE N="y" PLACE="marg">Ion. 1.1.2.</NOTE>: the coming of the wi&s;emen from the Ea&s;t to <HI>Jeru&s;alem,</HI> to wor&s;hip the new born King of the <HI>Jews</HI><NOTE N="a" PLACE="marg">Mat. 2.2.</NOTE>: which was Chri&s;t, a <HI>nearer repre&s;entation</HI> of this: and, this &s;ending an <HI>Angel of God</HI> to <HI>Cornelius, a Gentile,</HI> together with his forwardne&s;s, to be informed by the <HI>Angel,</HI> what <HI>good news,</HI> what <HI>glad tydings</HI> he had brought from heaven unto him, a <HI>more manife&s;t confirmation</HI> of this: he &s;aid, <HI>what is it Lord?</HI> but, we will not &s;tay any longer on this our <HI>fir&s;t Part: The apparition of an Angel to Cornelius:</HI> you have heard it at large; and, remember the <HI>particular Circum&s;tances</HI> belonging unto it: as, the <HI>Manner, in a Vi&s;ion;</HI> the <HI>Proof e|vidently;</HI> the <HI>Time, about the ninth hour of the day:</HI> with the <HI>behaviour</HI> of <HI>Cornelius,</HI> when he &s;aw <HI>an Angel of God come in to him: he looked on him, he was afraid, and &s;aid, what is it Lord?</HI> but, enough of this; and, I hope, not too much; be|cau&s;e we have been &s;peaking hitherto of the <HI>apparition</HI> of <HI>an
<PB N="21" REF="13"> Angel of God:</HI> of whom fir&s;t a <HI>Que&s;tion</HI> was demanded, as <HI>touching</HI> his Me&s;&s;age.</P>
<P N="2">2. To that <HI>Que&s;tion,</HI> the <HI>Angel</HI> here opportunely <HI>an&s;wers,</HI> and (to <HI>&s;ati&s;fie</HI> his yet <HI>un&s;ati&s;fied expectation</HI>) he <HI>opens</HI> his <HI>Me&s;&s;age</HI> to <HI>Cornelius,</HI> this; <HI>thy Praiers, and thy Almes are come up for a memorial before God:</HI> he a&s;k'd, <HI>what is it?</HI> the <HI>Angel</HI> tells him, this it is; God is <HI>well plea&s;ed</HI> with thy <HI>&s;weet &s;melling &s;acrifice;</HI> and, I am &s;ent to let thee know, that he is <HI>well plea&s;ed:</HI> which once known, and under&s;tood by <HI>Cornelius,</HI> there is no cau&s;e to doubt, but that, on his part, the <HI>Sacrifice</HI> of a thankfull heart, the <HI>triumphing affections</HI> of a joyfull heart, were ready to receive, and entertain this welcome, this ble&s;&s;ed me&s;&s;age: and &s;urely, the more welcome it mu&s;t needs be unto him, becau&s;e it was <HI>&s;ent from God,</HI> and <HI>delivered by an Angel,</HI> to a&s;certain him, that he was in <HI>favour</HI> with God: <HI>he &s;aid, thy Praiers, and thine Almes are come up for a memo|rial before God:</HI> this was the <HI>Angels me&s;&s;age.</HI></P>
<P>The <HI>Angel</HI> &s;aid unto him; but, can <HI>Angels</HI> &s;peak? it &s;eems they can: and that, either unto God; or, unto them&s;elves; or, unto men: unto God they &s;peak; and that, two manner of wayes, as <HI>Aquinas</HI> hath noted<NOTE N="b" PLACE="marg">Angelus loqui|tur Deo, vel con|&s;ultando divinam voluntatem de a|gendis, vel ejus excellentiam, quam nunquam comprehendit, admirando. Sum. pars <HI>1.</HI> q. <HI>107.</HI> Conc. <HI>3.</HI></NOTE>; 1. when, alwayes glo|rifying him in heaven, they <HI>con&s;ult,</HI> and <HI>enquire</HI> (after a man|ner unknown to us) what his will, and command is, touching this, or that imployment, which obediently they are ready to put in execution. 2. when, beholding his face, in <HI>admiration</HI> of his <HI>Excellency,</HI> they are <HI>rapt</HI> with his <HI>beauty:</HI><NOTE N="d" PLACE="marg">&V;nus Angelus loquitur alteri, &amp; nihil e&s;t aliud loqui ad alterum, quam conceptum mentis alteri manife&s;tare. <HI>Aquin.</HI> ubi &s;up. intelligimus An|gelum loqui, cum apprehendimus eum conceptus &s;uos manife&s;tare <HI>Scheibler.</HI> Metap lib. <HI>2</HI> c. <HI>4.</HI> tit. <HI>13</HI> de Angelis.</NOTE> this <HI>admi|ring</HI> him, being a kind of <HI>&s;peaking</HI> unto him, which God un|der&s;tands, though we do not: unto them&s;elves they &s;peak, and, one among another; and that, by a <HI>voluntary revea|ling</HI><NOTE N="c" PLACE="marg"><HI>Aquin.</HI> ubi &s;up. Conc. <HI>1.</HI></NOTE>; the thoughts of their minds, one unto another: which they &s;o <HI>order,</HI> that they &s;uddenly under&s;tand one another; and thus, one <HI>Angel</HI> is then &s;aid to &s;peak unto another, when one <HI>openeth;</HI> and <HI>manife&s;teth</HI> the thoughts of his mind unto a|nother; which with much <HI>willingne&s;s,</HI> and <HI>alacritie</HI> they do: which kind of <HI>angelical &s;peech</HI> the <HI>prophet E&s;ay</HI> maketh mention of, <HI>cap.</HI> 6. <HI>Ver&s;.</HI> 3, de&s;cribing the <HI>Seraphims (Angels,</HI> &s;o called, becau&s;e they are <HI>inflamed</HI> with the Love of, God) crying one un|to another (which <HI>pre&s;uppo&s;eth</HI> &s;ome kind of <HI>articulate Speech,</HI> to be under&s;tood) and &s;aying, <HI>holy, holy, holy, is the Lord of
<PB N="22" REF="14"> Ho&s;ts:</HI> and <HI>Paul</HI> &s;aith of him&s;elf, <HI>if I had the tongues of An|gels</HI><NOTE N="e" PLACE="marg">1 Cor. 13.1.</NOTE>: meaning, that if he could <HI>manife&s;t</HI> all the thoughts of his heart to men, as &s;uddenly, and as fully, as one <HI>Angel</HI> doth his, unto another, without any <HI>ob&s;tacle,</HI> or <HI>impediment</HI> at all, yet, if he had <HI>not charity, he were nothing:</HI> and, as, to God, and to them&s;elves, &s;o, to men al&s;o do <HI>Angels</HI> &s;peak; and that, either <HI>without,</HI> or, <HI>with a&s;&s;umed Bodies:</HI> when the <HI>good An|gels</HI> (as they are in them&s;elves, <HI>Spirits,</HI> and <HI>without material Bodies</HI>) &s;peak unto the hearts, and &s;oules of faithfull men (as no doubt, oftentimes they do) then, after a <HI>&s;piritual,</HI> and <HI>heavenly Manner,</HI> without words, without any <HI>vocall</HI> noi&s;e, or <HI>audible</HI> &s;peech (but to him only, to whom they &s;peak, if to him) they <HI>&s;ecretly in&s;till, in&s;inuate, conveigh,</HI> and <HI>com|municate</HI> their meaning to the minds, and under&s;tandings of men; in a manner, like as they do their own minds, one unto another: but<NOTE N="f" PLACE="marg">Euch. <HI>c.</HI> 59.</NOTE> <HI>Augu&s;tines</HI> judgment in this <HI>Ca&s;e</HI> is (a judgment not to be contemned) that it cannot be known, nor affirmed, after what manner, <HI>Angels, &s;imply con&s;idered</HI> in them&s;elves (as <HI>Angels</HI>) &s;peak, either to the ear, <HI>outwardly,</HI> or to the minds of men, <HI>inwardly:</HI> it cannot be known; but, when they <HI>ap|peared</HI> in the forme of men (as in <HI>ages pa&s;t</HI> they did,) then they <HI>a&s;&s;umed</HI> &s;uch Bodies as we our &s;elves have, with all their <HI>integral</HI> parts, together with all <HI>in&s;truments</HI> of <HI>Speech,</HI> and therefore, <HI>Tongues:</HI> wherewith, when they &s;o <HI>appeared,</HI> they <HI>&s;pake vocally,</HI> and <HI>audibly</HI> to the ears of men. So they &s;pake to <HI>Abraham,</HI> &s;aying, <HI>where is Sarah thy wife</HI><NOTE N="g" PLACE="marg">Gen. 18.9.</NOTE>? to <HI>Lot,</HI> &s;ay|ing, <HI>we will de&s;troy this place</HI><NOTE N="h" PLACE="marg">Gen. 19.12, 13.</NOTE>: to <HI>Jo&s;hua,</HI> &s;aying, <HI>as Captain of the Ho&s;t of the Lord am I now come</HI><NOTE N="i" PLACE="marg">Jo&s;h 5.14.</NOTE>: to <HI>Manoah,</HI> &s;aying, <HI>if thou wilt offer a burnt offering, thou mu&s;t offer it unto the Lord</HI><NOTE N="k" PLACE="marg">Jud. 13.16.</NOTE>: and here (not to in&s;tance in more examples in &s;o plain a matter,) an <HI>Angel of God</HI> audibly &s;pake to <HI>Cornelius,</HI> &s;aying, <HI>thy Praiers, and thine Almes are come up for a memorial before God.</HI></P>
<P>But, how comes the <HI>Angel</HI> here to under&s;tand that? &s;ure|ly, not by any <HI>natural knowledge</HI> of his own: no; for, <HI>An|gels</HI> are creatures; and Creatures) how <HI>eminent</HI> &s;oever) know no more of the <HI>&s;ecret mind</HI> of God, then what is <HI>revealed immediately</HI> unto them by the mouth of God: now, &s;uch was the bu&s;ine&s;s here; God him&s;elf, as he was at fir&s;t the <HI>&s;ole Author,</HI> &s;o al&s;o was he the <HI>&s;ole,</HI> and <HI>&s;ecret wit|ne&s;s,</HI>
<PB N="23" REF="14"> of the <HI>pietie,</HI> and <HI>devotion</HI> of <HI>Cornelius:</HI> which the <HI>An|gel</HI> knew nothing of, nor could not know, till God had <HI>re|vealed</HI> it unto him, to <HI>reveal</HI> it to <HI>Cornelius:</HI> knew nothing (having not been <HI>conver&s;ant</HI> with him before,) either of the <HI>&s;anctified conver&s;ation</HI> of <HI>Cornelius,</HI> or of <HI>Gods accepting</HI> both it, and him: knew nothing of it, by his own <HI>natural know|ledge;</HI> yet, confe&s;t it is, that, had the matter been wholy <HI>acted</HI> upon earth, and the <HI>Angel</HI> been pre&s;ent with <HI>Cornelius</HI> in his hou&s;e, at &s;everall other times, as now he was once, for a &s;hort time, when he <HI>appeared</HI> unto him, <HI>Ver&s;.</HI> 3. he might have known, even by his own <HI>experimental knowledge,</HI> and, by the <HI>ob&s;ervation</HI> of his <HI>pious Actions,</HI> what manner of per&s;on <HI>Cornelius</HI> was, and con&s;equently, in what e&s;teem he was in Gods &s;ight; knowing, that <HI>in every Nation he that feareth God, and worketh righteou&s;ne&s;s, is accepted with him</HI><NOTE N="l" PLACE="marg">Acts 10.35.</NOTE>: but, the whole matter being <HI>kept &s;ecret</HI> in the <HI>bo&s;ome</HI> of God him|&s;elf, both touching the piety of <HI>Cornelius,</HI> and his <HI>acceptance</HI> both of the <HI>Per&s;on,</HI> and <HI>&s;acrifice</HI> of <HI>Cornelius,</HI> the <HI>Angel</HI> could not come to under&s;tand that, either by any <HI>natural,</HI> or <HI>experimental knowledge</HI> of his own, but only by a <HI>revealed knowledge</HI> from God: thus then it was; God told it to the <HI>Angel,</HI> the <HI>Angel</HI> told it to <HI>Cornelius: thy Praiers, and thine Almes are come up for a memorial before God.</HI></P>
<P>Lo! glorious things are here &s;poken of <HI>Cornelius:</HI> of one that was a <HI>Souldier,</HI> a <HI>Centurion,</HI> a <HI>Captain</HI> of an hundred (&s;o much the word implies<NOTE N="m" PLACE="marg"><GAP DESC="foreign">.</NOTE>;) cho&s;en out of the <HI>band, called the Italian band, Ver&s;.</HI> 1. the whole being the <HI>flower,</HI> and <HI>strength,</HI> of the <HI>Romane</HI> force<NOTE N="n" PLACE="marg">Robur exerci|tuum legebant ex Itali&acirc;. <HI>Calvin.</HI> in loc.</NOTE>: part whereof was under the command of this <HI>Cornelius:</HI> and, to that end were they under his command, that, by them, he might guard, and defend <HI>Cae&s;area</HI> (&s;ometimes called <HI>Straton,</HI> and built by <HI>Herod</HI><NOTE N="o" PLACE="marg">Jo&s;eph. <HI>Ant. Judaic. lib.</HI> 15. <HI>c.</HI> 11. <HI>Bulling in</HI> Act. 10.1</NOTE>:) from the <HI>violent irruptions,</HI> and <HI>incur&s;ions</HI> of all enemies to the <HI>Romanes:</HI> that was his <HI>Office,</HI> as a <HI>Souldier,</HI> among&s;t <HI>men:</HI> but, his <HI>glory,</HI> his <HI>comfort,</HI> his <HI>commendation was,</HI> that he was one that was <HI>accepted</HI> of <HI>God: thy Praiers, and thine Alms, &amp;c.</HI> Lo? to one, by <HI>profe&s;&s;ion a Souldier,</HI> was this &s;poken by an <HI>Angel:</HI> who&s;e <HI>profe&s;&s;ion,</HI> notwith&s;tanding, was not at all <HI>di&s;liked</HI> by the <HI>Angel:</HI> whence <HI>naturally</HI> this <HI>Conclu&s;ion</HI> flow|eth, this: That <HI>a Souldier (as &s;uch) may be in favour with
<PB N="24" REF="15"> God:</HI> that's the <HI>Conclu&s;ion:</HI> and, the <HI>acceptance</HI> of this <HI>Cen|turion, Cornelius,</HI> may be one example to confirme it: but, becau&s;e one is no number&punc; let us find out another: even that <HI>Centurion,</HI> whom our Saviour him&s;elf &s;o highly commends, &s;aying of him, <HI>I have not found &s;o great Faith, no not in I&s;rael</HI><NOTE N="p" PLACE="marg">Luk. 7.9.</NOTE>: a preg|nant proof, that a <HI>Souldier</HI> may be a <HI>Saint,</HI> notwith&s;tanding he &s;till remaine a <HI>Souldier:</HI> for, 'tis not the <HI>profe&s;&s;ion,</HI> but the <HI>abu&s;e</HI> of it, that <HI>&s;tains</HI> any ones <HI>reputation</HI> with men, and hinders his <HI>acceptation</HI> with God: this <HI>John</HI> the <HI>Bapti&s;t</HI> knew, when (for ought appears to the contrary he allowed, and ap|proved of the <HI>profe&s;&s;ion,</HI> but not of the <HI>practice</HI> of many <HI>Souldiers</HI><NOTE N="q" PLACE="marg">Luk. 3.14.</NOTE>: who, in&s;tead of fighting the <HI>Lords battells,</HI> as <HI>Abraham,</HI> and <HI>Mo&s;es,</HI> and <HI>Jo&s;hua,</HI> and <HI>David</HI> did; and, in re&s;pect of that, <HI>there was no evil found in them,</HI> (as <HI>Abigail</HI> in particular &s;aid to <HI>David,</HI> 1 <HI>Sam.</HI> 25.28.) fight their <HI>own battells;</HI> fight meerly for their own ends: and, be the war never &s;o ju&s;t (<NOTE N="r" PLACE="marg">Pet. Mart. <HI>cl.</HI> 4. <HI>c.</HI> 16. <HI>Sect.</HI> 2. Gregor. <HI>de val. disp.</HI> 3. <HI>qu.</HI> 16. <HI>par.</HI> 2 <HI>de Bello.</HI></NOTE>; which then is ju&s;t 1. When it is undertaken by <HI>lawfull Au|thority.</HI> 2. Upon a <HI>ju&s;t cau&s;e,</HI> that peace may follow. 3. With a <HI>good intention:</HI> yet, they will <HI>offer violence,</HI> they will <HI>accu&s;e fal&s;ely,</HI> they will not be <HI>content with their wages:</HI> but, will &s;hed innocent blood, becau&s;e they will &s;hed it: will rob, and &s;poile, and prey upon the innocent, contrary, not only to the law of <HI>Nature,</HI> of <HI>Nations,</HI> of <HI>God,</HI> and <HI>holy Re|ligion,</HI> but al&s;o, contrary to the rules of their own <HI>martial,</HI> and <HI>military Profe&s;&s;ion:</HI> and this, even that <HI>which cometh out of a man,</HI> out of the evill thoughts of his heart (that <HI>Shop</HI> of murders, adulteries, fornications, thefts, fal&s;e-witne&s;s, bla|&s;phemies) this is that <HI>which defileth a man,</HI> and renders him a|bominable in Gods &s;ight: which <HI>Ambro&s;e</HI> meant, when he &s;aid, 'tis not a &s;in to be a Souldier: but, for a Souldier to fight for the &s;poile only, that's a &s;in<NOTE N="&s;" PLACE="marg">Serm. <HI>7.</HI> Citant Hug Grotio. <HI>1.</HI> part de jure belli &amp; pacis. c. <HI>30.</HI></NOTE>: the &s;hort is this. Let a <HI>Cen|turion,</HI> a Souldier be carefull to be a <HI>ju&s;t,</HI> a <HI>religious,</HI> a <HI>mer|cifull man,</HI> as <HI>Cornelius</HI> was: and (notwith&s;tanding his <HI>pro|fe&s;&s;ion</HI>) he &s;hall be in favour with God, as this <HI>Centurion, Cornelius</HI> was; in te&s;timony whereof, the <HI>Angel</HI> &s;aid unto him, <HI>thy Praiers, and thine, Almes are come up for a memorial before God.</HI></P>
<P>And, that's the <HI>Sub&s;tance</HI> of this <HI>angelical Me&s;&s;age</HI> to <HI>Cor|nelius:</HI> to him in <HI>particular</HI> the <HI>Angel</HI> fir&s;t delivered it; but-
<PB N="25" REF="15"> to him in particular, &s;urely, the <HI>Angel</HI> never <HI>meant</HI> it; no, becau&s;e it is &s;uch a <HI>Me&s;&s;age,</HI> which in every age, meerly concerns all, that are like <HI>Cornelius,</HI> Thee, and Thee: <HI>thy Praiers, thine Almes:</HI> look how it fared with <HI>one,</HI> &s;o &s;hall it fare with <HI>all,</HI> that in <HI>piety,</HI> and <HI>mercy,</HI> are like this <HI>one:</HI> and, you know how that is: <HI>their Praiers,</HI> and <HI>their Almes</HI> are alwayes remem|bred, and favourably accepted of God: as the <HI>Angel</HI> fir&s;t told <HI>Cornelius, Ver&s;.</HI> 4. and <HI>Cornelius</HI> afterwards (having the <HI>An|gels word</HI> for it) told <HI>Peter, Ver&s;.</HI> 31. and, we may believe them both; for, <HI>with &s;uch Sacrifices God is well plea&s;ed</HI><NOTE N="t" PLACE="marg">Heb. 13.16.</NOTE>: as he was with that &s;weet &s;melling <HI>Sacrifice</HI> which <HI>Noah</HI> offered when he came out of the Ark<NOTE N="u" PLACE="marg">Gen. 8.21.</NOTE>: and, <HI>&s;o well plea&s;ed</HI> he is with them, that he will never <HI>forget</HI> them: they <HI>come up for a me|morial</HI> before him: even before him, who at the la&s;t day will &s;ay unto all <HI>churli&s;h Nabals,</HI> unto all unmercifull men, <HI>I know you not</HI><NOTE N="*" PLACE="marg">Mat. 25.12</NOTE>: I remember you not; nothing is come up before me, that can any wayes move me, to accept you: <HI>depart from me ye cur&s;ed</HI><NOTE N="x" PLACE="marg">Mat. 25.41.</NOTE>: when on the other &s;ide, all &s;uch &s;hall be had <HI>in everla&s;ting remembrance</HI> with God, who by their <HI>praiers,</HI> their <HI>piety,</HI> their <HI>mercy,</HI> and tender <HI>compa&s;&s;ion</HI> have imitated this <HI>Cornelius: I was hungry, and ye gave me meat; naked, and ye cloathed me; come ye ble&s;&s;ed of my Father</HI><NOTE N="y" PLACE="marg">Mat 25.34.35 36</NOTE>: Let us go on.</P>
<P><HI>Thy Praiers, thine Almes:</HI> lo! both are the <HI>works</HI> of <HI>one</HI> and the <HI>&s;ame Per&s;on:</HI> 'twas <HI>Cornelius</HI> that <HI>prayed:</HI> 'twas <HI>Cor|nelius</HI> that gave <HI>Alms:</HI> whereupon, we may rightly inferre, that the <HI>Praiers of faithfull men</HI> (who&s;e <HI>praiers are Gods delight, Prov.</HI> 15.8.) <HI>will not be without works of mercy,</HI> and <HI>charity:</HI> they will be <HI>pitifull,</HI> as well as <HI>pious:</HI> they will be both, in <HI>practice,</HI> where there is ability: they will be both, in <HI>purpo&s;e,</HI> where there is not; knowing, that God, with whom <HI>a Cup of cold water &s;hall not loo&s;e its reward, Mat.</HI> 10.42. accepteth the <HI>will for the deed:</HI> witne&s;s the poor widowes <HI>two Mites</HI> ca&s;t into the <HI>Trea&s;ury,</HI> and accepted<NOTE N="a" PLACE="marg">Mar. 12.42.43.</NOTE>: and &s;aith <HI>Paul, if there be a willing mind, it is accepted according to that a man hath, and not according to that a man hath not</HI><NOTE N="b" PLACE="marg">2 Cor. 8.12.</NOTE>; <HI>thy Praiers, thine Alms:</HI> they <HI>will,</HI> they <HI>mu&s;t,</HI> alwaies <HI>go together:</HI> at lea&s;t, in <HI>intention,</HI> when (by rea&s;on of <HI>Di&s;ability</HI>) it cannot be &s;o in <HI>exe|cution.</HI></P>
<PB N="26" REF="16">
<P>Again, <HI>Thy Prayers, and thine Almes:</HI> whence we may note farther; that, as our <HI>Prayers</HI> mu&s;t be <HI>accompanied</HI> with our <HI>works of mercy,</HI> and <HI>chri&s;tian compa&s;&s;ion,</HI> So our <HI>works of mercy,</HI> mu&s;t be <HI>accompanied with our Praiers</HI> al&s;o: becau&s;e the&s;e give a <HI>ble&s;&s;ing</HI> to tho&s;e: our <HI>Prayers,</HI> to our <HI>Almes,</HI> the one, being no wayes acceptable, nor had in remembrance with God, without the other: <HI>thy Praiers,</HI> &s;aid the <HI>Angel to Cornelius, are come up for a memorial: thy Praiers,</HI> and (becau&s;e we are now &s;peaking of <HI>Prayer,</HI> which brings a <HI>ble&s;&s;ing</HI> to <HI>Almes</HI>) let me add, and, their <HI>Prayers</HI> al&s;o: I will explain it; thus: Thou that art enabled to do good, mu&s;t <HI>pray,</HI> that God may <HI>accept thy works:</HI> they, to whom thou do&s;t good, will al&s;o <HI>pray,</HI> that God, as he hath promi&s;ed, may <HI>reward thy works;</HI> and, he will hear them: <HI>the Lord pre&s;erve him, and keep him alive: the Lord comfort him, when he lieth &s;ick upon his bed.</HI><NOTE N="*" PLACE="marg">P&s;al. 41.2, 3.</NOTE> Him; that <HI>vi&s;ited</HI> me, when I was <HI>&s;ick.</HI> Him; that <HI>fed</HI> me, when I was <HI>hungry.</HI> Him; that <HI>cloathed</HI> me, when I was <HI>naked,</HI> the Lord pre&s;erve him; the Lord comfort him; thus, <HI>Patr<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ni, pauperes</HI><NOTE N="c" PLACE="marg">Fulgent. Serm de di&s;pen&s;ati. Domini p. <HI>618.</HI></NOTE>: if thou do good to the poor, by <HI>giving</HI> they al&s;o (who&s;e prayers to heaven for thee are not in vain) will do good again to thee, by <HI>praying:</HI> 'tis not lo&s;t then, what&s;oever is given to the poor members of Chri&s;t: 'tis not lo&s;t: becau&s;e, in them, 'tis given to Chri&s;t; who keeps a <HI>me|morial</HI> of what thou give&s;t, that he may <HI>reward</HI> thee, accor|ding to what thou give&s;t<NOTE N="d" PLACE="marg">Prov. 19.17.</NOTE>: wherefore, <HI>&s;hut not thine hand a|gain&s;t thy poor Brother, Deut.</HI> 15.7. that God may<NOTE N="e" PLACE="marg">Si aperuer'<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> pauperibus ma|nus tuas, Chri&s;tus tibi a|periet januas &s;uas <HI>Augu&s;t</HI> de tem Serm. <HI>227.</HI></NOTE>; <HI>open</HI> his hands wide, and liberally unto thee: <HI>Da micam, ut accipias totum. Chry&s;ol Serm.</HI> 8. <HI>de Eleemo&s;.</HI> one <HI>Sheaf</HI> of the fir&s;t fruits of the harve&s;t, <HI>&s;anctified,</HI> we know, the <HI>whole crop</HI><NOTE N="f" PLACE="marg">Lev. 23.<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">0.11.</NOTE>: and, a <HI>mor&s;ell,</HI> an <HI>handfull,</HI> given to the poor for Gods &s;ake, we al&s;o know, will bring his ble&s;&s;ing upon the <HI>whole &s;tore;</HI> and, if we would lay up for our &s;elves <HI>trea&s;ures in heaven,</HI> this is one way to do it, even by opening the bowels of mercy, to the poor, the fatherle&s;s, the widow, <HI>on earth:</HI> who&s;e <HI>hands</HI> are the<NOTE N="g" PLACE="marg">G<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">zophyla|tium Chri&s;ti Chry&s;ol Serm. <HI>8.</HI> de jeju<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">. Eleemo&s;.</NOTE> <HI>trea&s;ury of Chri&s;t: Pauper accipit, Chri&s;tus acceptat:</HI> as <HI>Chry&s;ologus,</HI> aptly; the poor receive our <HI>Alms,</HI> Chri&s;t accepts them, and will reward them<NOTE N="h" PLACE="marg">ibid.</NOTE>: and, for his &s;ake that accepts them, let us give them, to tho&s;e that want them: 'tis <HI>Jobs</HI> te&s;timony of him&s;elf, that <HI>he delivered the
<PB N="27" REF="16"> poor that cryed, and the fatherle&s;s, and him that had none to help him,</HI> that he <HI>was eyes to the blind, and feet to the lame,</HI> that <HI>he had not &s;een any peri&s;h, for want of cloathing, or any poor, without covering</HI><NOTE N="i" PLACE="marg">Job. 29.12.15 31.19</NOTE>: and, 'tis <HI>Hieroms</HI> te&s;timony of <HI>Nepo|tianus</HI><NOTE N="k" PLACE="marg">Caecorum ba|culus, e&s;urien|tium cibus, &s;pes mi&s;erorum &s;ola|men lugentium. ep. <HI>3.</HI> ad Heliod.</NOTE>; that he was a <HI>&s;taff</HI> to the <HI>blind; meat,</HI> to the <HI>hun|gry; hope,</HI> to tho&s;e thot were in <HI>mi&s;ery; comfort,</HI> to tho&s;e that <HI>mourned;</HI> both, were full of good works; and Almes-deeds, as <HI>Dorcas was, Act.</HI> 9.39. and, are our examples, both, to imitate: that, being bountifull, and mercifull unto the poor, God may be bountifull, and mercifull unto us: <HI>give, and it &s;hall be given unto you: good mea&s;ure, and pre&s;&s;ed down</HI><NOTE N="l" PLACE="marg">Luk. 6.38.</NOTE>: Gods mea&s;ure being alwayes farre greater then ours; we read, <HI>Gen</HI> 42 27. that there was money in the &s;acks of <HI>Jo|&s;ephs</HI> Brethren, though they knew not how it came there: of the widow of <HI>Zarephath's barrell of meal,</HI> that wa&s;ted not, and, of her <HI>Cru&s;e of oyl,</HI> which did not fail, but rather en|crea&s;ed, though daily much thereof were &s;pent<NOTE N="m" PLACE="marg">1 Kings 1.7.14.16.</NOTE>: Such, &s;uch a ble&s;&s;ing, &s;urely, &s;hall befall the mercifull man: his Sub|&s;tance &s;hall not fail, &s;hall not be wa&s;ted; nay, when he thinks not of it, it &s;hall be encrea&s;ed<NOTE N="n" PLACE="marg">Pecunia quae pauperibus di&s;|pen&s;atur, auge|tur.</NOTE>: and, he may ea&s;ily find out the rea&s;on, why God is &s;o <HI>mercifull unto him;</HI> it is, becau&s;e he hath been <HI>mercifull unto the poor.</HI> You &s;ee the <HI>occa&s;ion</HI> of this Di&s;cour&s;e concerning <HI>Alms deeds,</HI> and the ble&s;&s;ing they bring with them: it is the <HI>Angels me&s;&s;age</HI> to <HI>Cornelius,</HI> about &s;uch a bu&s;ine&s;s: <HI>he &s;aid, thy Praiers, and thine Almes are come up for a memorial before God;</HI> go, and do thou likewi&s;e: fear God, pray in faith, give <HI>Almes,</HI> be mercifull to the poor, as he was, and thou &s;halt be <HI>remembred,</HI> and <HI>accepted</HI> of God, as he was.</P>
<P>We have now done with the <HI>two Parts</HI> of the <HI>Text</HI> 1. <HI>The apparition of an Angel.</HI> 2. <HI>The me&s;&s;age of an Angel:</HI> but, we have yet &s;omewhat more to &s;ay concerning the <HI>Per&s;on, principally concerned</HI> in the Text, <HI>Cornelius;</HI> that <HI>devout,</HI> that <HI>pious</HI> man, whom the <HI>Angel</HI> in <HI>favour vi&s;ited,</HI> and who&s;e <HI>Praiers,</HI> and <HI>Almes</HI> God <HI>in mercy</HI> remembred. <HI>Thy Praiers, Thine Almes:</HI> they were both his, in <HI>one &s;en&s;e,</HI> in that 'twas he that <HI>offered</HI> the one <HI>unto God,</HI> who <HI>accepted</HI> them; and <HI>gave</HI> the other <HI>unto man,</HI> who <HI>wanted</HI> them; but, in <HI>another &s;en&s;e,</HI> they were both Gods; who&s;e <HI>bounty,</HI> his <HI>Almes</HI> were: <HI>the
<PB N="28" REF="17"> ble&s;&s;ing of the Lord it maketh rich</HI><NOTE N="o" PLACE="marg">Prov. 10.22.</NOTE>: who&s;e <HI>gift,</HI> were his <HI>Praiers. We know not what we &s;hould pray for as we ought: but the Spirit it &s;elf maketh interce&s;&s;ion for us</HI><NOTE N="p" PLACE="marg">Rom. 8.26.</NOTE>.</P>
<P>And, concerning this <HI>Per&s;on, Cornelius, two Que&s;tions</HI> are yet to be <HI>an&s;wered,</HI> with <HI>reference</HI> to his <HI>works of faith</HI> men|tioned in the <HI>Text,</HI> and before, <HI>Ver&s;.</HI> 2. as,</P>
<P N="1">1. <HI>Whether he believed, before his works, his Piety, his Prai|ers, his Almes, were accepted of God.</HI></P>
<P N="2">2. <HI>Whether the&s;e his works (though accepted of God) were meritorious in his &s;ight, after he believed;</HI> and when this &s;aid, all is &s;aid; and,</P>
<P>To the <HI>fir&s;t Que&s;tion,</HI> the <HI>An&s;wer</HI> is <HI>affirmative;</HI> he <HI>did be|lieve,</HI> before his works, his piety, his Praiers, his <HI>Almes</HI> were accepted of God: <HI>he did believe,</HI> and that, in the true <HI>Me&s;&s;iah:</HI> but, after the &s;ame <HI>manner,</HI> as the Fathers, before his <HI>Incarnation,</HI> believed in him; that is, as in one, then to come; not, at that time, fully in&s;tructed that he was already come, So<NOTE N="q" PLACE="marg"><HI>Lumb.</HI> Sent. lib. <HI>3.</HI> di&s;t. <HI>25.</HI> D. Aquin <HI>22.</HI> qu. <HI>10.</HI> Art. <HI>4.</HI></NOTE>, <HI>Lumbard;</HI> So, <HI>Aquinas:</HI> gaining a fuller knowledge thereof afterwards, by the <HI>mini&s;try</HI> of <HI>Peter,</HI> to whom the <HI>Angel</HI> &s;ent him, <HI>Ver&s;.</HI> 5. <HI>&amp;c.</HI> to gain that clearer, and fuller knowledge of <HI>Chri&s;t crucified,</HI> and <HI>ri&s;en</HI> againe. Let us then &s;tate this <HI>Que&s;tion,</HI> thus; <HI>Cornelius, before the Angel brought this me&s;&s;age unto him, that his Praiers, his Almes were accepted of God, did truely believe in the Son of God:</HI> or el&s;e, he &s;hould never have received &s;uch a <HI>me&s;&s;age</HI> from God, by an Angel: he did <HI>truely believe</HI> in the <HI>promi&s;ed Me&s;&s;iah,</HI> whom he then expected: though, in him he believed not, &s;o <HI>&s;trongly,</HI> &s;o <HI>fully,</HI> &s;o <HI>di&s;tinctly,</HI> as he did, after he had been with <HI>Peter:</HI> by who&s;e <HI>mini&s;try</HI> he received only the <HI>encrea&s;e,</HI> but not the <HI>beginning, of faith:</HI> and, that <HI>beginning of faith,</HI> of an <HI>implicite faith</HI> in Chri&s;t (as his was) which he had recei|ved, before the <HI>Angel</HI> came unto him (becau&s;e it was a true faith;) was &s;ufficient to rank him in the number of <HI>true be|lievers,</HI> as a man already <HI>&s;anctified,</HI> and <HI>regenerate:</HI> but, whence received he that <HI>beginning of faith,</HI> of that <HI>implicite faith</HI> in Chri&s;t? &s;urely, immediately, from Heaven: and, that's no new thing; for, <HI>Paul</HI> him&s;elf &s;o received the faith, <HI>Gal.</HI> 1. but, we are &s;peaking of <HI>Cornelius,</HI> in whom, Gods <HI>prevenient,</HI> and <HI>&s;anctifiing Grace fir&s;t</HI> begat that <HI>faith</HI> he had in the <HI>promi&s;ed
<PB N="29" REF="17"> Me&s;&s;iah;</HI> and &s;o, from <HI>Grace</HI> (the <HI>originall,</HI> and fountain of all) he came to <HI>faith;</HI> and, from <HI>faith</HI> to <HI>works</HI><NOTE N="r" PLACE="marg">Per fidem, venit ad opera. <HI>Greg</HI> hemil. <HI>16.</HI> in Ezech. citant. Lumbard. ubi &s;upra.</NOTE>; then <HI>ac|cepted</HI> of God, when he <HI>believed,</HI> but not <HI>retrograde;</HI> not, from <HI>works</HI> fir&s;t <HI>accepted</HI> of God, then, to <HI>faith:</HI> no: for, <HI>corrupt nature</HI> (which, without <HI>&s;anctifying grace,</HI> is as nothing in Gods<NOTE N="&s;" PLACE="marg">Sordet natura, &s;ine gratia.</NOTE> &s;ight) was too weak and feeble, to rai&s;e him to that happine&s;s: and, though we reade not, either of Gods <HI>regenerating grace,</HI> or, of <HI>Cornelius</HI> his <HI>faith,</HI> before we hear of his <HI>works;</HI> yet, the <HI>effect,</HI> is a <HI>demon&s;tration</HI> of the <HI>Cau&s;e;</HI> his <HI>fearing God,</HI> &amp;c. a <HI>demon&s;tration</HI> of his <HI>faith</HI> already received of God:<NOTE N="t" PLACE="marg">Beda. citant. Bulling. in Textum.</NOTE> <HI>Fide per|venitur ad virtutes, non virtutibus ad fidem.</HI> Lo! here are the <HI>good works</HI> of a <HI>devout Centurion,</HI> extant, and to be &s;een. <HI>Faith</HI> mu&s;t needs go before, to produce tho&s;e <HI>works: Grace</HI> before that, to produce this <HI>faith:</HI> for, God is that <HI>internus Magi|&s;ter,</HI> as <HI>Fulgentius</HI> rightly terms him:<NOTE N="u" PLACE="marg">Lib. <HI>1.</HI> de prae|de&s;tinat. ad Monimum.</NOTE> and, there is <HI>invi&s;i|bile Magi&s;terium Spiritus &s;ancti,</HI> &s;aith <HI>Cyprian</HI><NOTE N="*" PLACE="marg">Serm. de Na|tivitat. Chri&s;ti. <HI>p. 423.</HI></NOTE>. God fir&s;t teacheth us <HI>inwardly, &s;ecretly, invi&s;ibly,</HI> by his Spirit, before we can <HI>believe:</HI> and, when we are thus taught by that Spirit to <HI>believe,</HI> then, and not before, we are enabled to do that, which is well plea&s;ing in his &s;ight, as <HI>Cornelius</HI> did, who fir&s;t was thus taught: taught <HI>inwardly</HI> by the <HI>invi&s;ible Mini&s;try</HI> of the holy Spirit: although, as yet, he was not a <HI>&s;trong man</HI> in Chri&s;t; as no man <HI>ordinarily</HI> is at fir&s;t, and, on a &s;udden: but, if this be not &s;ufficient to prove, that this <HI>devout Centurion believed,</HI> be|fore his <HI>works plea&s;ed</HI> God; and, that all the <HI>&s;anctified prepara|tions</HI> thereunto, were the <HI>effects</HI> only of the <HI>prevenient grace</HI> of God<NOTE N="*" PLACE="marg">Omnis illa praeparatio Cor|nelii per Dei gratiam fuit collata <HI>Pro&s;per.</HI> de grat. &amp; lib. arbit. &amp; <HI>Fulk</HI> in Textum.</NOTE>, both, again&s;t the <HI>Pelagians</HI> of old, who were, and the <HI>Church of Rome</HI> now, who are, of a <HI>gain&s;aying judgement,</HI> af|firming, that all this which is &s;poken of <HI>Cornelius</HI> in the <HI>Text,</HI> was done <HI>Spontaneo &s;tudio,</HI> by the <HI>&s;trength</HI> of his own <HI>free will,</HI> and that too, <HI>ante gratiae perceptionem,</HI> before <HI>grace given</HI><NOTE N="x" PLACE="marg"><HI>Pro&s;per.</HI> ubi &s;upra.</NOTE>. We have yet &s;everal <HI>undeniable Arguments,</HI> both in this <HI>Text,</HI> and, in this <HI>Chapter,</HI> powerfull enough to <HI>contradict</HI> and <HI>convince</HI> them, and withall, to uphold and maintain our own <HI>Orthodox A&s;&s;ertion:</HI> As</P>
<P N="1">1. God him&s;elf (if they would believe him) in &s;en&s;e, told the <HI>Angel</HI> as much, when he di&s;patched him with this <HI>me&s;&s;age</HI> to <HI>Cornelius,</HI> this; <HI>Thy prayers, and thine Almes are come up for a memoriall before God,</HI> v. 4. an <HI>Argument,</HI> that God was
<PB N="30" REF="18"> <HI>well plea&s;ed</HI> with his <HI>works;</HI> and, that an <HI>Argument</HI> that he <HI>be|leeved,</HI> before God was <HI>&s;o plea&s;ed:</HI> for, <HI>without faith 'tis im|po&s;&s;ible to plea&s;e him</HI><NOTE N="y" PLACE="marg">Heb. 11.6.</NOTE>: an example whereof we have in <HI>Cain</HI> and <HI>Abel,</HI> Gen. 4. both offered their <HI>Sacrifice</HI> unto the Lord; yet, the <HI>Sacrifice</HI> of both was <HI>not equally accepted</HI> of the Lord: no: and, the rea&s;on was, becau&s;e one of them <HI>(Cain)</HI> be|lieved not, and therefore was rejected: whereas, <HI>By faith Abel offered a more excellent &s;acrifice than</HI><NOTE N="a" PLACE="marg">Heb. 11.4.</NOTE> <HI>Cain;</HI> and was ac|cepted: of whom <HI>Cyprian</HI> &s;aith truly; <HI>Ille placebat in munere, qui placebat in corde</HI><NOTE N="b" PLACE="marg">Serm. in Ora|tion. Domini. <HI>p. 240.</HI></NOTE>: 'twas the <HI>heart,</HI> the <HI>faith</HI> of <HI>Abel,</HI> wherewith God was <HI>fir&s;t plea&s;ed,</HI> before he <HI>accepted</HI> the <HI>Sacri|fice</HI> of <HI>Abel:</HI> upon this ground; that no mans works can plea&s;e God, before he believe; or, the works of unbelievers (&s;o long as they remain &s;uch) can never plea&s;e God: which is the <HI>po&s;itive Doctrine,</HI> both of our <HI>own</HI><NOTE N="c" PLACE="marg"><HI>Article</HI> 13.</NOTE>, and of all other <HI>Re|formed Churches:</HI> this; <HI>works done before the grace of Chri&s;t, and the in&s;piration of his Spirit, are not plea&s;ing unto God, for as much as they &s;pring not of faith in Je&s;us</HI><NOTE N="d" PLACE="marg">Nullum opus gratum, aut ac|ceptum Deo, &s;ine fide. <HI>Gregor. Nazian.</HI> citant <HI>Pe<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">. Martyr.</HI> loc. commun cla&s;&s;. <HI>3.</HI> ca. <HI>4.</HI> Sect. <HI>37.</HI></NOTE> <HI>Chri&s;t:</HI> now, apply this to <HI>Cornelius,</HI> from the <HI>effect</HI> to the <HI>cau&s;e;</HI> his works plea|&s;ed God, that the <HI>Angel</HI> te&s;tified; therefore he <HI>believed;</HI> other|wi&s;e, his works had not plea&s;ed God; and that, the <HI>Angels me&s;&s;age</HI> here manife&s;tly <HI>implied.</HI></P>
<P N="2">2. <HI>Peter in a vi&s;ion,</HI> v. 17, 19. was commanded thrice by a voice from heaven, not to call any thing <HI>common, which God had clean&s;ed,</HI> v. 15. which command, as it had <HI>relation</HI> to the <HI>Gentiles in generall,</HI> &s;o, at this time, <HI>in particular, to Cornelius,</HI> for who&s;e &s;ake that command was given to <HI>Peter;</HI> intimating thereby, that God by his Spirit had <HI>renewed,</HI> and <HI>clean&s;ed</HI> him<NOTE N="e" PLACE="marg">Omnia opera bona, quae in Cornelio prae|ce&s;&s;erunt, Dei gratia al emun|dationem ip&s;ius inchoavit. <HI>Pro|&s;per.</HI> ubi &s;upra.</NOTE>: all things here agree well to confirm it: as, the <HI>Angel</HI> that brought this <HI>me&s;&s;age,</HI> v. 4. whereof we have already treated, &s;aid unto him, v. 5. <HI>Send men to Joppa, and call for Peter: Cor|nelius</HI> obeyed, and &s;ent for him, <HI>v.</HI> 7, 8. but, in the mean time, <HI>Peter,</HI> hungry, <HI>fell into a trance,</HI> v. 9, 10 in that <HI>trance,</HI> he <HI>&s;aw heaven epened,</HI> v. 11. and, what meant this <HI>opening of heaven?</HI> but that Gods <HI>heavenly grace</HI> was <HI>already opened</HI> to <HI>Cornelius:</HI> from heaven thus <HI>opened,</HI> a certain <HI>ve&s;&s;ell de&s;cended, as it had been a great &s;heet, knit at the four corners, and let down to the earth,</HI> ver. 11. 'twas <HI>faith</HI> that had <HI>already knit Cornelius</HI> on <HI>earth,</HI> to the God of <HI>heaven:</HI> In that <HI>&s;heet,</HI> were inclo&s;ed all
<PB N="31" REF="18"> manner of creatures together, as well <HI>unclean,</HI> as <HI>clean,</HI> v. 12. &s;ignifying, that God had his <HI>Church,</HI> not only among&s;t the <HI>Jews,</HI> but al&s;o among&s;t the <HI>Gentiles,</HI> whom they e&s;teemed as <HI>unclean;</HI> and, a true and lively member of <HI>this Church,</HI> at this time, was <HI>Cornelius:</HI> and, we will &s;uppo&s;e, that the <HI>&s;heet</HI> where|in tho&s;e creatures were, was <HI>clean, outwardly;</HI> but, not &s;o <HI>clean</HI> as <HI>Cornelius</HI> now was, <HI>inwardly;</HI> being <HI>wa&s;hed</HI> and <HI>clean&s;ed</HI> with the <HI>blood of Chri&s;t, which clean&s;eth us from all &s;in</HI><NOTE N="f" PLACE="marg">1 Joh. 1.7.</NOTE>. While <HI>Peter thought on this vi&s;ion,</HI> there were <HI>three me&s;&s;engers</HI> &s;ent from <HI>Cornelius</HI> to call him, <HI>v.</HI> 7, 8, 19. upon who&s;e call, and the <HI>Spirits direction, Peter</HI> came unto <HI>Cornelius,</HI> v. 20. and be|ing come unto him, and, finding many a&s;&s;embled together with him, he &s;aid unto them, <HI>You know that it is an unlawfull thing for a man that is a Jew, to keep company, or come unto one of ano|ther Nation,</HI> v. 27. <HI>but, God hath &s;hewed me, that I &s;hould not call any man common, or unclean,</HI> v. 28. and, all this was done, to proclaim and publi&s;h to the whole company, then met together, the <HI>heavenly conver&s;ion</HI> of <HI>Cornelius;</HI> which <HI>Peter</HI> knowing, he had now no more to do in this bu&s;ine&s;s, but, by his <HI>Mini&s;try,</HI> to <HI>&s;trengthen</HI> him in the <HI>faith;</HI> and, to <HI>in&s;truct</HI> him (as he did) that the <HI>promi&s;ed Me&s;&s;iah</HI> (in whom he then truly believed) was <HI>already come;</HI> and, had <HI>&s;uffered death</HI> upon the <HI>Cro&s;&s;e</HI> for mans <HI>redemption, triumphantly ri&s;ing again</HI> the third day from the dead, <HI>v.</HI> 39, 40. <HI>preaching unto him peace, reconciliation</HI> be|tween God, and &s;infull men, <HI>by Je&s;us Chri&s;t,</HI> v. 36. whom he had <HI>ordained to be the judge of quick and dead,</HI> v. 42. adding, that <HI>who&s;oever believeth in him</HI> (as <HI>Cornelius</HI> did) <HI>&s;hould receive remi&s;&s;ion of &s;innes,</HI> v. 43. this Sermon of <HI>Peter,</HI> being but a <HI>lar|ger Commentary</HI> on the <HI>Angels me&s;&s;age,</HI> not long before deli|vered to <HI>Cornelius.</HI></P>
<P N="3">3. After <HI>Cornelius</HI> had <HI>punctually</HI> related unto <HI>Peter,</HI> the whole matter, both concerning the <HI>Angels me&s;&s;age</HI> unto him|&s;elf, and his care to &s;end for him, according to the <HI>Angels</HI> command, <HI>Send to Joppa, v.</HI> 5.30, 31, 32, 33. then <HI>Peter opened his mouth, and &s;aid;</HI> then (&s;o &s;oon as he perceived how graci|ou&s;ly God had dealt with <HI>Cornelius) then he &s;aid, of a truth I perceive, that God is no re&s;pecter of per&s;ons: but, in every Nation he that feareth him, and worketh righteou&s;ne&s;s, is accepted with him,</HI> v. 34, 35. and, who can deny but that <HI>Peter</HI> meant by the&s;e
<PB N="32" REF="19"> words, that <HI>Cornelius,</HI> by <HI>Nation,</HI> a <HI>Gentile</HI> (for who&s;e &s;ake he &s;pake this) was even then a <HI>true Believer,</HI> and <HI>accepted</HI> in Gods &s;ight, before he had been a <HI>partaker</HI> of any <HI>benefit</HI> by his <HI>Mi|ni&s;try?</HI> and, the te&s;timony that God had already <HI>accepted Cor|nelius,</HI> for a <HI>ju&s;tified,</HI> for a <HI>&s;anctified,</HI> for a <HI>regenerate</HI> man, was his <HI>fearing</HI> him, and his <HI>working righteou&s;ne&s;s:</HI> but, how could he be &s;aid to <HI>fear God,</HI> and <HI>work righteou&s;ne&s;s,</HI> if God in his Sonne had not fir&s;t <HI>accepted</HI> him, <HI>as righteous?</HI> and, how could God <HI>accept</HI> him, <HI>as righteous</HI> in his Sonne, if he had not fir&s;t <HI>believed</HI> in his Sonne, even at that very time, when he &s;o <HI>ac|cepted</HI> him? which was before he was directed by the <HI>Angel</HI> to &s;end for <HI>Peter;</HI> and before the <HI>Angel</HI> was &s;ent with his <HI>heavenly me&s;&s;age</HI> unto him; <HI>Thy prayers, and thine Almes,</HI> &amp;c.</P>
<P N="4">4. 'Tis &s;o weak (that I may not &s;ay, ab&s;urd) which is al|ledged in this <HI>ca&s;e</HI> on the other &s;ide (as, that <HI>Cornelius</HI> feared God, prayed, gave almes, and was accepted of God, before he believed) that, even the <HI>Argument</HI> of the man who was born blinde, <HI>Joh.</HI> 9.31. evidently confuteth them; who, rightly con|cluding again&s;t the <HI>Phari&s;ees,</HI> in <HI>defence</HI> of our <HI>Saviour,</HI> who had <HI>opened his eyes,</HI> &s;aid unto them, <HI>We know that God heareth not &s;inners;</HI> heareth not unbelievers, un&s;anctified and unrege|nerate men; the prayers of &s;uch God heareth not; but, he <HI>heard</HI> and <HI>accepted</HI> the <HI>prayers</HI> of <HI>Cornelius, Thy prayers are come up,</HI> v. 4. an <HI>Argument,</HI> that, at that time he was <HI>not an unbeliever</HI><NOTE N="g" PLACE="marg">Aquin. 22ae q. <HI>10.</HI> Art. <HI>4.</HI></NOTE>, when his <HI>prayers</HI> were thus <HI>heard</HI> and <HI>accepted.</HI> Again, the blind man faith, <HI>But if any man be a wor&s;hipper of God, and doth his will, him he heareth,</HI> and, only him: Now, if God hear not &s;inners, not unbelievers, but &s;uch as <HI>do his will,</HI> 'tis an <HI>argument</HI> &s;till, that <HI>Cornelius</HI> (whom God <HI>heard</HI>) was then in the &s;tate of <HI>grace</HI> and <HI>&s;alvation;</HI> who <HI>believed</HI> in the <HI>promi&s;ed Me&s;&s;iah,</HI> in the Sonne of God (which is the point in hand) before his <HI>works,</HI> his <HI>piety,</HI> his <HI>prayers,</HI> his <HI>almes,</HI> were <HI>accepted</HI> of God; and, thus we <HI>An&s;wer</HI> to the <HI>fir&s;t Que|&s;tion.</HI></P>
<P>To the <HI>&s;econd,</HI> the <HI>An&s;wer</HI> is <HI>Negative;</HI> this: The&s;e <HI>&s;an|ctified works</HI> of <HI>Cornelius</HI> (though <HI>accepted of God) were not meritorious in his &s;ight, after he believed;</HI> were not, neither indeed could they be: and, the rea&s;on, why his <HI>pious works</HI> (though he were now a <HI>believer</HI>) could not be <HI>meritorious</HI> in
<PB N="33" REF="19"> Gods &s;ight, was, becau&s;e it could not fare otherwi&s;e with him, than it doth with all other <HI>&s;anctified,</HI> and <HI>regenerate</HI> men, who&s;e works, even <HI>after grace given,</HI> and <HI>received,</HI> are <HI>not meritori|ous;</HI> and therefore, not the works of <HI>Cornelius.</HI> Now, the rea&s;on, why all <HI>regenerate</HI> mens works are not at any time <HI>me|ritorious</HI> in Gods &s;ight, is, becau&s;e, even their be&s;t works are full of &s;o <HI>many &s;tains,</HI> &s;o <HI>many pollutions,</HI> &s;o <HI>many imperfections,</HI> that the mo&s;t <HI>&s;anctified</HI> men have ju&s;t cau&s;e to &s;ay with <HI>David, If thou Lord wilt be extream to mark what is done ami&s;s,</HI> and <HI>re|pugnant</HI> to thy Law (even by &s;uch as love thy Law) <HI>O Lord who may abide it</HI><NOTE N="h" PLACE="marg">P&s;al. 130.3.</NOTE>? be&s;ides, if the <HI>works</HI> of <HI>regenerate</HI> men <HI>can|not &s;ave</HI> them, they <HI>cannot</HI> be <HI>meritorious:</HI> but their works <HI>cannot &s;ave</HI> them; for, <HI>by grace are you &s;aved, through faith, and that not of your &s;elves, not of works, lea&s;t any man &s;hould boa&s;t</HI><NOTE N="i" PLACE="marg">Eph. 2.8, 9. Tit. 3.4, 5.</NOTE> If <HI>David</HI> and <HI>Paul</HI> were &s;ubject to &s;uch <HI>failings,</HI> and <HI>infirmities,</HI> that the one praied, <HI>Enter not into judgement with thy &s;ervant, O Lord; for, in thy &s;ight &s;hall no man living be ju&s;tified</HI><NOTE N="k" PLACE="marg">P&s;al. 143.2.</NOTE>: not in him&s;elf, not for his own works: the other (&s;en&s;ible of that <HI>continual combat</HI> between the <HI>fle&s;h</HI> and the <HI>Spi|rit,</HI> even in the <HI>mo&s;t &s;anctified</HI> men) cried out (&s;urely <HI>in his own per&s;on, not in the per&s;on of another) O wretched man that I am, who &s;hall deliver me from the body of this death</HI><NOTE N="l" PLACE="marg">Rom. 7.24. 1 Tim. 1.15.</NOTE>. I &s;ay, if the&s;e had their manifold failings and imperfections, who can boa&s;t that his works are <HI>meritorious?</HI> not the <HI>humble Publican;</HI> not the <HI>truly penitent</HI> and <HI>pardoned &s;inner;</HI> not <HI>Cornelius:</HI> al|though the proud <HI>Phari&s;ee</HI> be of another judgement; but, that of <HI>Augu&s;tine</HI> is mo&s;t <HI>Orthodox;</HI><NOTE N="m" PLACE="marg"><HI>Enarrat. in</HI> P&s;al. 102.</NOTE> therefore God <HI>crowneth thee,</HI> becau&s;e he <HI>crowneth his own gifts in thee,</HI> and, not thy <HI>merits.</HI> The <HI>Apo&s;tle</HI> &s;aith, <HI>I have laboured more than they all;</HI> but &s;ee what he addeth; <HI>not I, but the grace of God in me</HI><NOTE N="n" PLACE="marg">1 Cor. 15.10.</NOTE>: and, after all his <HI>labours,</HI> he expecteth a Crown; and &s;aith, <HI>I have fought a good fight, I have fini&s;hed my cour&s;e, I have kept the faith, from henceforth there is laid up for me a Crown of righteou&s;ne&s;s, which God the ju&s;t Judge &s;hall give me at that day</HI><NOTE N="o" PLACE="marg">2 Tim. 4.7, 8.</NOTE>: Wherefore? becau&s;e I have <HI>fought.</HI> Wherefore? becau&s;e I have <HI>fini&s;hed my cour&s;e.</HI> Werefore? becau&s;e <HI>I have kept the faith.</HI> But, by what ha&s;t <HI>thou fought?</HI> by what ha&s;t <HI>thou fini&s;hed thy cour&s;e?</HI> by what ha&s;t <HI>thou kept the faith? Not I, but the grace of God with me:</HI> Therefore, it is by <HI>his mercy</HI> that thou art <HI>crowned;</HI> by <HI>his mercy,</HI>
<PB N="34" REF="20"> and not by thine <HI>own merits:</HI> farther; they that <HI>laboured</HI> but a little in the <HI>Vineyard,</HI> we know, received every man <HI>a pen|ny,</HI> as well as they that had <HI>laboured</HI> much: the rea&s;on was, that all might under&s;tand, that the <HI>reward</HI> they received, was not a <HI>reward of Works,</HI> but <HI>of Grace:</HI> becau&s;e there is <HI>no re|ward of debt,</HI> but <HI>of promi&s;e,</HI> due to any mans works, how excellent &s;oever<NOTE N="p" PLACE="marg"><P>Nulla po&s;&s;unt tam praeclara opera exi&s;tere; quibus hoc quod gratis tribuitur, per retributionis judicium debea|tur.</P>
<P>Prosper de voca|tione Gentium. c. <HI>17.</HI></P></NOTE>: and therefore, <HI>no works,</HI> how excellent &s;oever, can be <HI>meritorious:</HI> wherefore, there is ju&s;t cau&s;e to abhorre, and explode that <HI>erroneous doctrine</HI> of the <HI>Church of Rome,</HI> who <HI>delude,</HI> and <HI>deceive</HI> the world with &s;uch a <HI>dam|nable Po&s;ition</HI> as this: <HI>that good works done in the &s;tate of Grace</HI> (which is the <HI>Que&s;tion</HI> in hand) <HI>are meritorious of life ever|la&s;ting</HI><NOTE N="q" PLACE="marg"><HI>Bellar</HI> lib. <HI>5.</HI> de ju&s;tifict. c. <HI>3. 17.</HI> Concil. Trid. Se&s;&s;. <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">. Canon. <HI>32 Carranza. Fulk.</HI> in <HI>Luk. 20.35.</HI> annot. in Te&s;tament. Rhem.</NOTE>: whereas, that a work may be <HI>imeritorious</HI> in Gods &s;ight, many things are required, which &s;innefull men can by no means attain unto: as,</P>
<P N="1">1. Such works mu&s;t be <HI>perfectly,</HI> and <HI>ab&s;olutely good:</HI> but, no mortal mans works are &s;uch: no; for, though &s;uch works, as we &s;peak of, be the <HI>operations of God</HI> in us, by his holy Spirit; yet, becau&s;e (even by the <HI>permi&s;&s;ion</HI> of God him&s;elf, for the <HI>exerci&s;e of our faith,</HI> and to <HI>humble us,</HI> while we live here) the <HI>old man,</HI> and the <HI>new,</HI> the <HI>fle&s;h,</HI> and the <HI>Spirit,</HI> the <HI>corruption</HI> of the <HI>whole nature of man,</HI> and the <HI>gift of Regeneration</HI><NOTE N="r" PLACE="marg">Perkins <HI>in</HI> Gal. 5.17.</NOTE>: are &s;uffered to dwell in <HI>every facultie</HI> of our <HI>&s;oule,</HI> in our <HI>wills,</HI> in our under&s;tandings, in our <HI>af|fections,</HI> there being not that <HI>perfection of rectitude</HI> in them, as God requireth by his Law, the <HI>law in our members warring again&s;t the law of our mind,</HI> they cannot be <HI>perfectly,</HI> and <HI>ab|&s;olutely good,</HI> by rea&s;on, the <HI>Subject</HI> (&s;infull man) wherein they are wrought <HI>(though wrought by the holy Gho&s;t)</HI> is not capable of <HI>ab&s;olute perfection:</HI> for, what&s;oever is received, is received according to the <HI>di&s;po&s;ition,</HI> and <HI>capacity</HI> of the Re|ceiver<NOTE N="&s;" PLACE="marg">Quicquid re|cipitur, recipitur ad modum reci|pientis.</NOTE>: but, there is <HI>no capacity in man,</HI> in a creature, to receive <HI>ab&s;olute perfection</HI> in this life: there is not; therefore, in this life, no mans works (becau&s;e <HI>not perfectly,</HI> and <HI>ab&s;o|lutely good</HI>) can be <HI>meritorious.</HI></P>
<P N="2">2. Such works mu&s;t be <HI>done freely;</HI> and, not out of <HI>duty,</HI> not out of <HI>debt:</HI> but, the good works of <HI>regenerate men,</HI> are a <HI>duty,</HI> a <HI>debt</HI> they owe unto God: <HI>when you &s;hall have done all tho&s;e things which are commanded you, &s;ay we are unprofitable
<PB N="35" REF="20"> Servants; we have done that which was our duty to do</HI><NOTE N="t" PLACE="marg">Luk. 17.10.</NOTE>: there|fore, no mans works can be <HI>meritorious;</HI> for, they that <HI>merit,</HI> mu&s;t perform &s;omething more then they <HI>owe:</HI> but no man can do that; for, we <HI>owe obedience</HI> unto God, in all his <HI>Commandements;</HI> and are &s;o farre from <HI>paying</HI> him more then we <HI>owe,</HI> that we do not, we cannot <HI>pay</HI> him, what we doe <HI>owe:</HI> but, have ju&s;t cau&s;e to pray daily, as our Saviour hath taught us, <HI>Lord forgive us our</HI><NOTE N="u" PLACE="marg">Mat. 6.22.</NOTE> <HI>debts;</HI> we <HI>pay not</HI> that <HI>filial fear</HI> we <HI>owe</HI> unto thee, as our <HI>Father;</HI> not that <HI>reverent aw</HI> we <HI>ow</HI> unto thee as our <HI>God:</HI> not that <HI>thank<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">fullne&s;s</HI> we <HI>ow</HI> unto thee, for thy <HI>goodne&s;s,</HI> for thy <HI>love,</HI> for thy <HI>mercy</HI> unto us, in thy beloved Sonne: <HI>Father forgive us our debts:</HI> and, he that like the &s;ervant in the <HI>Go&s;pel</HI><NOTE N="*" PLACE="marg">Mat. 18.21 27.</NOTE> hath <HI>nothing to pay,</HI> but mu&s;t &s;tand at the <HI>free mercy</HI> of his Lord, <HI>to cancell the hand writing that is again&s;t him,</HI> and <HI>freely forgive him the whole debt,</HI> what can he do to de&s;erve any thing at the hands of his <HI>Creditor,</HI> at the hands of God? what can he do to <HI>merit Heaven?</HI> and, &s;uch is the <HI>ca&s;e</HI> of every <HI>Regenerate</HI> man; our be&s;t works are, but <HI>a debt</HI> we <HI>ow</HI> unto our God: and, when we have done <HI>any thing to plea&s;e him,</HI> we have <HI>done nothing</HI> but what we <HI>ought</HI> to do <HI>to plea&s;e him;</HI> and, there can be no <HI>merit</HI> at all, either in the <HI>Per&s;on,</HI> or in the <HI>payment</HI> of a <HI>Debtor.</HI></P>
<P N="3">3. Such works mu&s;t be <HI>our own;</HI> but, our works ina&s;much as they are good, and well-plea&s;ing unto God, are his <HI>free gifts:</HI> the work of his <HI>Grace,</HI> and <HI>Spirit</HI> in us (as the works of <HI>Cornelius</HI> were) being <HI>in our &s;elves, not &s;ufficient to think any thing as of our &s;elves, but our &s;ufficiency is of God</HI><NOTE N="x" PLACE="marg">2 Cor. 3 5.</NOTE>; <HI>who worketh in us both the will, and the deed,</HI> Phil. 2.13.<NOTE N="y" PLACE="marg">&aacute; Deo e&s;t, ut bonum facere velimus, &amp; ut bonum facere valcamus. <HI>Fulg.</HI> lib. <HI>1.</HI> de praede&s;t. ad <HI>Mon</HI> p. <HI>15.</HI></NOTE> <HI>&agrave; Deo &s;ump&s;i, non &agrave; me pre&s;ump&s;i:</HI> what&s;oever &s;piritual good I have in me, I have received it of my God; and, nothing have I of, or, in my &s;elf, whereof I may, or will boa&s;t, and glory: wherefore, <HI>not unto us O Lord, not unto us, but to thy Name give the prai&s;e;</HI> who when thou <HI>rewarde&s;t</HI> our works (not of <HI>debt,</HI> but of <HI>promi&s;e</HI>) do&s;t but <HI>crown</HI> thine <HI>own gifts</HI><NOTE N="a" PLACE="marg">Cum remune|rat opera no&s;tra, coronat dona &s;ua.</NOTE>: and therefore, no mans good works (becau&s;e properly they are not his, but Gods <HI>working</HI> in him, by his <HI>Grace,</HI> and <HI>Spirit</HI>) can be <HI>meritorious.</HI></P>
<P N="4">4. Such works mu&s;t have &s;ome <HI>proportion</HI> at lea&s;t, with the <HI>reward</HI> expected: but, there is, there can be no <HI>proportion</HI> at
<PB N="36" REF="21"> all, between the <HI>works</HI> of men (though in the <HI>&s;tate of grace</HI>) and the <HI>reward of Heaven,</HI> everla&s;ting life; which is <HI>the gift of God through Je&s;us Chri&s;t our Lord</HI><NOTE N="b" PLACE="marg">Rom. 6.23. Eph. 2.9.</NOTE>: his <HI>gift;</HI> not <HI>acquired</HI> by any mans <HI>merit:</HI> for, <HI>I reckon, that the Sufferings of this pre&s;ent time</HI> (if one man could bear them all) <HI>are not worthy to be compared with the glory, which &s;hall be revealed</HI><NOTE N="c" PLACE="marg">Rom. 8.18.</NOTE> <HI>in us:</HI> the brief is this; no good works, becau&s;e they are <HI>imperfect;</HI> becau&s;e when we do them, we do but <HI>our duty;</HI> becau&s;e properly they are <HI>not our own,</HI> but Gods, in us; and, becau&s;e there is no <HI>proportion</HI> at all between them, and that <HI>promi&s;ed crown</HI> of glory, the one being <HI>finite,</HI> the other <HI>infinite;</HI> no good works, even of <HI>Regenerate</HI> men (though the <HI>Je&s;uit,</HI> &s;urely, again&s;t his own judgment, affirme, and<NOTE N="d" PLACE="marg"><HI>Bellar.</HI> ubi &s;up.</NOTE> maintain the contrary) can be <HI>meritorious</HI> of everla&s;ting life: neither were the works of <HI>Cornelius,</HI> after he <HI>believed:</HI> we will &s;ay then with <HI>Augu&s;tine</HI><NOTE N="e" PLACE="marg">Si vis e&s;&s;e alie|nus &aacute; gratia, jacta merita tua. Praefat <HI>P&s;al. 31.</HI></NOTE>; if thou wilt (who&s;oever thou art) if thou wilt be excluded from <HI>Grace, boa&s;t</HI> of thy <HI>works, boa&s;t</HI> of thy <HI>merits;</HI> and know, that by thy <HI>works,</HI> thou can&s;t not <HI>merit</HI> that which is Gods <HI>free gift, eternal life</HI><NOTE N="f" PLACE="marg">Vitam aeter|nam nullis potes operibus prome reri, ni&s;i gratis detur. <HI>Bern.</HI> Ser. <HI>1.</HI> in Annunciat. beat. <HI>Mariae.</HI></NOTE>: neither can&s;t thou, &s;o long as thou relie&s;t on the&s;e, inherit <HI>eternall life:</HI> only, 'tis the <HI>imputed righteou&s;ne&s;s</HI> of my Saviour, which I mu&s;t ap|prehend by faith, that is able to make me <HI>righteous in earth;</HI> and, 'tis <HI>Gods mercy,</HI> in, and by him, without any <HI>merits</HI> of mine own, that will make me <HI>glorious in heaven:</HI> So that 'tis enough to know concerning the <HI>&s;ufficiency</HI> of <HI>merits,</HI> that they are not<NOTE N="g" PLACE="marg">Sufficit ad me|ritum, &s;cire q&ugrave;od non &s;ufficiat me+ritum. Idem. Ser. <HI>98.</HI> in <HI>Cantic.</HI></NOTE> &s;ufficent: not, to attain the end, <HI>eternall life:</HI> there|fore, let no man glory in <HI>him&s;elf,</HI> in his <HI>own worth,</HI> in his <HI>own worthine&s;s,</HI> in his <HI>own works,</HI> in his <HI>own merits;</HI> but, <HI>let him that glorieth, glory in the Lord</HI><NOTE N="h" PLACE="marg">2 Cor. 10.17.</NOTE>: who, when we were <HI>naked, cloathed</HI> us; when we were <HI>&s;ick, vi&s;ited</HI> us; when we were in <HI>pri&s;on,</HI> under the <HI>bondage,</HI> and <HI>captivity</HI> of <HI>Satan,</HI> &s;ent his Sonne to <HI>ran&s;ome,</HI> and <HI>redeem</HI> us; when we were <HI>wounded, healed</HI> us; when we were <HI>dead, quickned,</HI> and <HI>re|vived</HI> us: who al&s;o, not for ours, but for his <HI>Sonnes merits,</HI> not for <HI>our Sufferings,</HI> but for his <HI>Sonnes &s;ati&s;faction,</HI> will crown, and glorifie us.</P>
<P>But, let no man mi&s;take; for, though we ju&s;tly deny, that the good works of faithfull Believers are not <HI>ex condign<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">,</HI> and in them&s;elves (as the <HI>Je&s;uits,</HI> untruly) <HI>meritorious</HI> of e|ternall
<PB N="37" REF="21"> life; yet, we do not at all thereby deny, that they are <HI>nece&s;&s;arily required</HI> of us, as <HI>&s;anctified means</HI> for the ob|taining eternall life; this we do not, we may not deny; knowing, that had it been otherwi&s;e, the <HI>Apo&s;tle</HI> would never have &s;aid, <HI>So runne, that you may obtain</HI><NOTE N="i" PLACE="marg">1 Cor. 9.4.</NOTE>: <HI>runne,</HI> and <HI>&s;trive</HI> to win the <HI>prize,</HI> that is <HI>propo&s;ed,</HI> the <HI>crown</HI> that is <HI>pro|mi&s;ed:</HI> and, <HI>&s;o runne: So;</HI> in the way of <HI>faith,</HI> and <HI>love:</HI> So; in the way of <HI>true Repentance,</HI> and <HI>newne&s;s of life: So runne, that you may obtain:</HI> becau&s;e, if you will obtain, <HI>nece&s;&s;ary</HI> it is, that you <HI>&s;o runne;</HI> that,<NOTE N="k" PLACE="marg">Rom. 6.22.</NOTE> <HI>having your fruit in holine&s;s, the end may be everla&s;ting life:</HI> it being mo&s;t true, that good works, as <HI>Bernard</HI> notes<NOTE N="l" PLACE="marg">Via ad reg|num, non cau&s;a regnandi.</NOTE>; are only <HI>the way</HI> to the <HI>Kingdome of Heaven;</HI> but, <HI>not the cau&s;e</HI> why we &s;hall be crowned in Heaven: <HI>the way,</HI> before we at|tain it; but, not in any wi&s;e <HI>the cau&s;e,</HI> why at la&s;t we &s;hall e|ternally po&s;&s;e&s;s that immortal inheritance: this then being the way; this: <HI>to fear God, and keep his Commande|ments</HI><NOTE N="m" PLACE="marg">Eccl. 12.13.</NOTE>; to <HI>walk in the Light,</HI> to be <HI>rich in good works,</HI> to <HI>live like the Sonnes of God,</HI> this being the way, and the only way to Heaven, let <HI>us walk in it,</HI> and at la&s;t, we &s;hall be crowned in Heaven; (no doubt) <HI>Cornelius</HI> who&s;e <HI>works,</HI> though <HI>accepted</HI> of God, were wholy void (even <HI>after he believed</HI>) of all <HI>merit</HI> in the &s;ight of God; and, &s;o are ours: So we preach, So we believe; knowing, that in Gods &s;ight, there is <HI>no per&s;onal merit</HI> in any meer man what&s;oever: no; it is only in him, that is God and man, <HI>Chri&s;t cruci|fied:</HI> who alone <HI>meriteth Grace</HI> for us, that we may be <HI>&s;aved; righteou&s;ne&s;s for us,</HI> that we may be <HI>ju&s;tified:</HI> eternal life for us: the <HI>crown of all our labours,</HI> that we may be <HI>glorified:</HI> he alone <HI>of God being made unto us wi&s;dome, and righteou&s;ne&s;s, and &s;anctification, and redemption</HI><NOTE N="n" PLACE="marg">1 Cor. 1.30.</NOTE>: Lo! all is from our <HI>cru|cified Redeemer;</HI> and nothing is there in <HI>our &s;elves,</HI> nothing in <HI>our Praiers,</HI> nothing in <HI>our Almes,</HI> nothing in our <HI>good works,</HI> nothing of <HI>merit</HI> in all, or any of them, nothing that can <HI>de&s;erve any reward</HI> at Gods hands: becau&s;e all that we do, is <HI>&s;tained</HI> with much <HI>uncleanne&s;s,</HI> and <HI>pollution</HI> in his eye &s;ight: yet, for his <HI>Sonnes &s;ake, and merit,</HI> there are none of our <HI>Praiers,</HI> none of our <HI>Almes,</HI> none of our <HI>good works</HI> (that way to heaven) but &s;hall be <HI>remembred,</HI> &s;hall be
<PB N="38" REF="22"> <HI>rewarded,</HI> &s;hall be <HI>crowned:</HI> that which was done to <HI>Corne|lius,</HI> &s;hall be done to all <HI>faithfull Believers:</HI> God <HI>remembred</HI> him, he will not <HI>forget</HI> us: if we <HI>pray in faith,</HI> give <HI>Almes,</HI> and <HI>fear God,</HI> as <HI>Cornelius</HI> did: his <HI>ca&s;e</HI> is ours, his <HI>happine&s;s</HI> &s;hall be ours, if <HI>his God</HI> be ours. I have done in <HI>&s;peaking,</HI> and you in <HI>hearing:</HI> but, neither of us in practi&s;ing: God give us all <HI>Grace &s;o to live;</HI> that we may be <HI>accepted,</HI> and <HI>re|membred</HI> of him; <HI>&s;o to die,</HI> that we may be <HI>crowned,</HI> and <HI>glo|rified</HI> with him for evermore, through Je&s;us Chri&s;t our Lord.</P>
<CLOSER>Amen.</CLOSER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="22">
<P><HI>The Second Sermon</HI> viz. A SAVIOUR IN MERCY Appeareth to a SINNER.</P>
<Q><BIBL>Matth. 11.28.</BIBL> <HI>Come unto me,</HI> &amp;c.</Q>
<Q><BIBL><HI>Matth. 9.12, 13.</HI></BIBL>
<P>Je&s;us &s;aid unto them, They that be whole need not a Phy|&s;itian, but they that are &s;ick.</P>
<P>But go ye and learn what that meaneth: I will have mercy and not &s;acrifice; for I am not come to call the righteous, but &s;inners to repentance.</P></Q>
<P><HI>LONDON,</HI> Printed for <HI>Simon Miller</HI> at the Starre in S^t <HI>Pauls</HI> Church-yard, 1657.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB REF="23">
<PB N="41" REF="23">
<HEAD>A SAVIOUR In Mercy appeareth to a SINNER.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>MAT. 11.28.</HI></BIBL>
<P>Come unto me all you that lahour, and are heavy laden, and I will give you re&s;t.</P></Q>
</EPIGRAPH>
<P>_THe <HI>&s;econd Per&s;on</HI> of the mo&s;t glorious <HI>Trinity</HI> is called <HI>the word</HI><NOTE N="a" PLACE="marg">Joh. 1.1.14. 1 Joh. 5.7.</NOTE>; and that, either becau&s;e he <HI>&s;peaketh unto God, for us:</HI> or, <HI>from God, unto us:</HI> for us he <HI>&s;peaketh, unto God, &s;upplicando,</HI> by praying: <HI>Father, I pray for them which thou ha&s;t given me</HI><NOTE N="b" PLACE="marg">Joh. 17 9.</NOTE>: unto us he <HI>&s;peaketh, from God, informando,</HI> by <HI>teaching,</HI> and <HI>in&s;tructing</HI> us, in the way to glory<NOTE N="c" PLACE="marg"><GAP DESC="foreign">, qua&s;i <GAP DESC="foreign">.</NOTE>: and, &s;uch a <HI>word</HI> he &s;hews him&s;elf here to be: by <HI>calling</HI> us; <HI>Come;</HI> by <HI>directing</HI> us, <HI>unto me;</HI> by <HI>differencing</HI> and <HI>di&s;cerning</HI> us; <HI>all you that labour, and are heavy laden:</HI> by <HI>promi&s;ing</HI> us a ble&s;&s;ed <HI>reward</HI> in the end; <HI>I will give you re&s;t:</HI> the <HI>expre&s;&s;ions</HI> of <HI>a word,</HI> all: even of that <HI>e&s;&s;entiall word</HI> of the Father; <HI>who would not the death of a Sinner, but rather that he &s;hould be converted and live</HI><NOTE N="d" PLACE="marg">Ezek. 18.23.32, 33.11.</NOTE>: <HI>Come unto me,</HI> &amp;c.</P>
<P>In the 14^t^h of the <HI>Acts, Ver&s;.</HI> 11. they &s;aid fal&s;ly, <HI>Gods are come down in the likene&s;s of men;</HI> change but the <HI>number,</HI> and here 'tis true: God is come down to the <HI>infirmities</HI> of men: he that is <HI>above</HI> all, <HI>de&s;cends</HI> to all, that he may <HI>gain</HI>
<PB N="42" REF="24"> all: he that is in <HI>Heaven,</HI> in <HI>majesty,</HI> is on <HI>earth</HI> in <HI>mercy:</HI> In one <HI>Evangeli&s;t,</HI> he &s;aith, <HI>I goe to the Father</HI><NOTE N="e" PLACE="marg">Ioh. 16.5.</NOTE>: in another, <HI>I am with you alwayes, even unto the end of the world</HI><NOTE N="f" PLACE="marg">Mat. 28.20.</NOTE>: lo! <HI>gon,</HI> yet, <HI>pre&s;ent</HI> he is with us, <GAP DESC="foreign">; <HI>gone, bodily; pre&s;ent, &s;piritually:</HI> and &s;o he is, and ever will be <HI>pre&s;ent</HI> with us, to make all tho&s;e <HI>means</HI> which he hath ordained for our <HI>Salvation, effectuall,</HI> by the <HI>operation</HI> of his holy Spirit, for our <HI>eternall Salvation:</HI> that was the <HI>end,</HI> why (as the <HI>word,</HI> the <HI>interpreter</HI> of his Fathers will, concerning mans <HI>Redemption</HI>) he &s;pake unto us, when he was <HI>bodily pre&s;ent</HI> a|mong us; and, now being <HI>&s;piritually pre&s;ent,</HI> he yet &s;peaketh unto us, as the <HI>&s;ame word,</HI> by the <HI>&s;ame Spirit,</HI> to the <HI>&s;ame end:</HI> even to <HI>guid</HI> and <HI>direct</HI> us in the way to Heaven: that, not <HI>deviating</HI> from the right way, which he him&s;elf, who is that <HI>e&s;&s;entiall word,</HI> hath &s;hewn us, in his <HI>written word,</HI> we might at la&s;t enter into <HI>his re&s;t,</HI> into <HI>his joy,</HI> into <HI>his glory,</HI> at our journeys end. <HI>Come unto me all you that labour, aad are heavy laden, and I will give you re&s;t.</HI></P>
<P>There is no <HI>change</HI> at all, or at any time, in the <HI>E&s;&s;ence</HI> of God (and &s;uch is our Saviour,) yet, when man is <HI>changed</HI> from bad, to better, then <HI>nece&s;&s;arily</HI> followrth a <HI>change</HI> in the <HI>Conditionall re&s;olutitions</HI> of God: as; he treatned, that <HI>Nineve</HI> &s;hould fall; but, his <HI>meaning</HI> was, that if <HI>Nineve re|pented, Nineve</HI> &s;hould not fall: as it came to pa&s;s<NOTE N="g" PLACE="marg">Ioh. 3, 4, 5, 10</NOTE>: So, in this <HI>Chapter; Ver&s;.</HI> 20, 21, 23. <HI>Chorazin is threatned, Beth|&s;aida is</HI> threatned, <HI>Capernaum</HI> is threatned, <HI>each,</HI> with its <HI>particular woe;</HI> in&s;omuch, that the <HI>thundring</HI> and <HI>lightning,</HI> when the <HI>Law</HI> was given on <HI>mount Sinai</HI><NOTE N="h" PLACE="marg">Ex<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">d. 19.16.</NOTE>, the <HI>ru&s;hing,</HI> and <HI>mighty wind,</HI> when the <HI>Go&s;pel</HI> was given on <HI>mount Zion</HI><NOTE N="i" PLACE="marg">Acts 2.<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">.</NOTE>, were not more terrible, to &s;ee, or hear, then the&s;e <HI>thundring threatnings</HI> were, to hearken to; and, the rea&s;on was, be|cau&s;e <HI>they repented not, Ver&s;.</HI> 20. and, their not repenting, cau&s;ed our Saviours <HI>ju&s;t indignation</HI> to <HI>&s;well high</HI> again&s;t them: <HI>Woe unto thee; Woe unto thee:</HI> whereas, had they been <HI>chang|ed,</HI> in re&s;pect of their <HI>impenitency,</HI> our Saviour had been <HI>changed</HI> al&s;o, in re&s;pect of his <HI>fury</HI> again&s;t them: which is plain from the <HI>contrary effect</HI> in the <HI>Text:</HI> where we find him of a <HI>mild,</HI> a <HI>quiet,</HI> a <HI>patient temper</HI><NOTE N="k" PLACE="marg">Nulla in fronte minae, nec formi|dable lumen Pa|cem vultus habet</NOTE>: and, the rea&s;on was, becau&s;e the &s;inners, with whom he had now to doe, he &s;aw,
<PB N="43" REF="24"> he fore-&s;aw, would not <HI>&s;o ob&s;tinately</HI> refu&s;e his <HI>Grace offered,</HI> as <HI>Capernaum</HI> did: and therefore, as towards them, he pre|ferreth <HI>mouth Gerizzim,</HI> before <HI>mount Ebal</HI><NOTE N="l" PLACE="marg">Deut. 27.12.13.</NOTE>: <HI>ble&s;&s;ing,</HI> be|fore <HI>cur&s;ing: favour,</HI> before <HI>frowns:</HI> to &s;hew, that he, <HI>who came into the world to &s;ave &s;inners,</HI> is <HI>more inclinable,</HI> in <HI>mercy</HI> to <HI>pardon</HI> (if it be po&s;&s;ible to <HI>reclaim</HI> them,) then, in <HI>wrath</HI> to <HI>condemn</HI> &s;inners: and, his <HI>own word</HI> here, is a <HI>witne&s;s</HI> of his <HI>own Nature,</HI> of his own <HI>mildne&s;s,</HI> of his <HI>own meekne&s;s,</HI> of his <HI>own mercifullne&s;s,</HI> where the Sinner in <HI>any degree</HI> is ca|pable of his mercy. <HI>Come unto me, all you that labour, and are heavy laden, and I will give you re&s;t:</HI> in which words, (not to &s;eek after any <HI>curious devi&s;ion</HI>) we have <HI>two Parts:</HI> both <HI>di&s;covering</HI> to <HI>&s;infull men,</HI> what <HI>mercy,</HI> and <HI>favour,</HI> our Saviour vouch&s;afeth to <HI>&s;infull men,</HI> as,
<LIST>
<ITEM>1. He <HI>graciou&s;ly inviteth</HI> them to come unto him&s;elf. <HI>Come unto me all you that labour, and are heavy laden:</HI> there is <HI>mercy</HI> in that.</ITEM>
<ITEM>2. He <HI>promi&s;eth</HI> a <HI>ble&s;&s;ed reward</HI> to all &s;uch as come unto him. <HI>I will give you re&s;t;</HI> there is <HI>favour</HI> in that: Thus &s;tand our <HI>Parts.</HI></ITEM>
</LIST></P>
<P>Wherein you &s;ee, the <HI>work,</HI> in a right order, is named before the <HI>reward: Comeing,</HI> before <HI>Giving: Labouring,</HI> before <HI>Re&s;ting:</HI> and &s;o it &s;hould be. <HI>Come unto me all you that labour, and are heavy laden.</HI></P>
<P>Let us a little explain it; thus: <HI>Laden,</HI> we are with the <HI>heavy burden</HI> of our <HI>Sinne,</HI> while we remaine here: true; but, for &s;uch as <HI>labour</HI> to be <HI>ea&s;ed</HI> of that <HI>burden,</HI> re&s;erved there is in the Heavens <HI>that eternall weight of glory</HI><NOTE N="m" PLACE="marg">2 Cor. 4.17.</NOTE>: So that, as we are <HI>laden</HI> with the one, with <HI>&s;inne,</HI> while we are with <HI>men,</HI> &s;o &s;hall we be <HI>laden</HI> with the other al&s;o, with <HI>glory,</HI> when we &s;hall be with <HI>God:</HI> provided, that, while we have time here, we fir&s;t &s;eek to be <HI>unladen</HI> of the one, that we may the better be <HI>laden</HI> with the other: now, to <HI>come unto Chri&s;t</HI> by <HI>faith,</HI> as he here <HI>inviteth</HI> us, will be a means to <HI>unlade</HI> us of our <HI>&s;inne:</HI> and, to <HI>abide</HI> in him al&s;o by <HI>faith,</HI> both in life and death, will be a means to <HI>lade us with glory: Onerat nos, cum exonerat Deus:</HI> thus, in&s;tead of one, we &s;hall have another <HI>weight:</HI> under the one (the <HI>weight of our &s;innes</HI>) we cannot &s;tand, without the &s;trength, and power of a <HI>Re|deemer:</HI>
<PB N="44" REF="25"> whereas, being once cloathed with the other (that <HI>eternall weight of glory</HI>) we &s;hall for ever &s;tand in the pre|&s;ence of a <HI>Redeemer:</HI> but, whither am I carried? Surely, the <HI>&s;weet Contemplation</HI> of <HI>re&s;t,</HI> of <HI>glory,</HI> of <HI>Chri&s;t,</HI> of <HI>Hea|ven,</HI> of <HI>this Invitation, Come;</HI> of <HI>this promi&s;e</HI> of <HI>accepting,</HI> and <HI>rewarding</HI> us, when we come, <HI>I will give you re&s;t,</HI> hath made me almo&s;t forget both mine own, and your &s;infull frail|tie, and infirmity: <HI>all you that labour, and are heavy laden:</HI> you that are <HI>heavy laden,</HI> pre&s;uppo&s;ing the <HI>&s;tate of a &s;infull man:</HI> you that <HI>labour</HI> to be <HI>ea&s;ed</HI> of the <HI>heavy weight</HI> of your Sinne, pre&s;uppo&s;ing the <HI>&s;tate of a penitent man: Come unto me all you that labour, and are heavy laden:</HI> that's our Sa|viours <HI>gracious invitation</HI> in the <HI>Text;</HI> wherein, let us farther con&s;ider three Particulars.</P>
<P N="1">1. The <HI>Per&s;ons</HI> here <HI>called,</HI> and <HI>invited: All you that labour and are heavy laden:</HI> All you; thus, and thus <HI>qualified,</HI> in the <HI>state</HI> not only of <HI>Sinners,</HI> but al&s;o of <HI>penitent Sin|ners.</HI></P>
<P N="2">2. The <HI>word,</HI> or <HI>manner,</HI> of <HI>Calling,</HI> and <HI>inviting us: Come.</HI></P>
<P N="3">3. The <HI>Per&s;on,</HI> to whom alone we are <HI>guided,</HI> and <HI>direct|ed,</HI> by this <HI>Call,</HI> by this <HI>Invitation; unto me; unto Chri&s;t;</HI> unto none are we <HI>guided,</HI> but only unto him: <HI>Come;</HI> other Saviours there are none: and none &s;hall be <HI>welcome</HI> unto him, as <HI>fit gue&s;ts</HI> to &s;it at <HI>his Table,</HI> but <HI>all you that labour and are heavy laden;</HI> &s;eeking to be <HI>unladen</HI> of the burden of all your Sinnes: <HI>Come, all you:</HI> other, capable of his re&s;t (till their <HI>naturall &s;tate</HI> be <HI>changed</HI>) there are none: but, let us &s;tay here a little; and look, whether from the top of this <HI>Pi&s;gah,</HI> we cannot behold the land of <HI>Canaan</HI><NOTE N="n" PLACE="marg">Deut. 34.1, <HI>&amp;c.</HI></NOTE>: whether from the top of this <HI>Invitation (Come unto me,)</HI> yea, and from that which is almo&s;t at the bottom of it too <HI>(all you that labour, and are heavy laden,)</HI> we cannot &s;ee the infinite goodne&s;s of our Saviour, in bringing us to Heaven: Come, O come, <HI>and &s;ee, what the Lord hath done for my Soule:</HI> Come, and &s;ee what my <HI>gracious Saviour</HI> hath done <HI>for me, poor Sinner:</HI> who <HI>unfeignedly confe&s;s;</HI> with a contrite, and a broken heart, that I am <HI>heavy laden</HI> with my &s;innes: yet, <HI>I rejoyce too,</HI> becau&s;e I am not excluded from the number of
<PB N="45" REF="25"> tho&s;e <HI>Per&s;ons,</HI> who in Je&s;us Chri&s;t &s;hall obtain the pardon of their &s;innes: <HI>All you that labour, and are heavy laden;</HI> So it is.</P>
<P N="1">1. The&s;e are the <HI>Per&s;ons,</HI> thus and thus <HI>qualified,</HI> that are here <HI>graciou&s;ly called,</HI> and <HI>invited,</HI> to receive mercy, to par|ticipate of the fatne&s;s of that <HI>true Vine</HI><NOTE N="o" PLACE="marg">Ioh. 15.1.</NOTE>, of the favour of that mercifull Saviour, who was crucified for them: <HI>All you;</HI> See! <HI>God,</HI> to <HI>man, righteou&s;ne&s;s to uncleanne&s;s, mercy,</HI> to <HI>mi&s;ery,</HI> a <HI>Saviour,</HI> to a <HI>&s;inner,</HI> de&s;cendeth here, in this di&s;|covery of our nakedne&s;s: he knoweth whereof we are made; and, what by &s;inne, we have made our &s;elves, (mi&s;erable Creatures) he knoweth; yet, though <HI>heavy laden</HI> we are with our &s;inne, he vouch&s;afeth to reach out his <HI>Word</HI> unto us, to reach out his <HI>Help</HI> unto us, to reach out his <HI>Grace</HI> unto us; that with <HI>Pharaoh,</HI> and <HI>Judas,</HI> we might not peri&s;h in our &s;ins: calling us by his Spirit (when he plea&s;eth) out of the grave of our &s;innes: <HI>Lazarus come forth: and Lazarus came forth:</HI> giving us his <HI>a&s;&s;i&s;ting Grace,</HI><NOTE N="p" PLACE="marg">Ioh. 11.43, 44</NOTE> to <HI>labour</HI> to be <HI>unladen</HI> of our &s;inne; and, in mercy <HI>accepting</HI> us, &s;o <HI>labouring. All you; &s;peak Lord, for thy &s;ervant heareth</HI><NOTE N="q" PLACE="marg">1 Sam. 3.10.</NOTE> heareth, what is he <HI>a|&s;hamed</HI> of? <HI>Laden, heavy laden</HI> with the <HI>weight</HI> of his own &s;inne; heareth, what he earne&s;tly de&s;ireth to be <HI>ea&s;ed</HI> of; the <HI>over-weighty burden</HI> of his own &s;inne: heareth, which way he mu&s;t be <HI>ea&s;ed,</HI> and <HI>unladen;</HI> by <HI>labouring</HI> to e&s;cape <HI>from the wrath to come:</HI> by <HI>groueing</HI> by <HI>grieving,</HI> by <HI>repent|ing,</HI> for his &s;innes committed again&s;t thee, with a&s;&s;urance of pardon: heareth, that thy <HI>Face,</HI> thy <HI>Love,</HI> thy <HI>Favour,</HI> thy <HI>Mercy</HI> is extended only unto &s;uch: <HI>All you;</HI> thus, though <HI>&s;inne</HI> be <HI>odious</HI> unto God, yet the <HI>&s;inner</HI> is not, when he <HI>la|boureth</HI> to be reconciled unto his God, in Je&s;us Chri&s;t: the <HI>Prodigal</HI> in the <HI>Go&s;pel</HI><NOTE N="r" PLACE="marg">Luk. 15.</NOTE>, is a &s;inner gone a&s;tray, his <HI>Father,</HI> is the <HI>Father of our Lord Je&s;us Chri&s;t;</HI> who, when he &s;ees us returning from our &s;inne (though a great way off) he <HI>meet|eth</HI> us, <HI>embraceth</HI> us, <HI>receiveth</HI> us, <HI>forgiveth</HI> us: I will not &s;ay, that <HI>&s;inne po&s;itively</HI> hath <HI>any good</HI> in it (though an<NOTE N="&s;" PLACE="marg">Faelicem cul|pam, quae talem meruit Re|demptorem.</NOTE> <HI>An|tient</HI> called that an happy offence which procured for us &s;uch a <HI>Redeemer</HI>) yet, when <HI>Grace</HI> makes us begin to &s;ee, and ab|horre it, I will &s;ay, that then there comes <HI>great good</HI> thereby to the <HI>&s;inner;</HI> for, in <HI>&s;eeing,</HI> we <HI>loath</HI> it: in <HI>loathing,</HI> we <HI>la|bour</HI> to be <HI>ea&s;ed</HI> of it: in <HI>labouring</HI> to be <HI>ea&s;ed</HI> of it, we are
<PB N="46" REF="26"> at the <HI>Haven where we would be: accepted</HI> of him, that now <HI>calls</HI> us; <HI>beloved</HI> of him, that hereafter will <HI>crown</HI> us: <HI>All you.</HI></P>
<P>But, <HI>all you that labour, and are heavy laden;</HI> and, becau&s;e we are yet &s;peaking of <HI>heavy laden,</HI> I cannot goe on <HI>apace;</HI> nor hardly yet can I <HI>move, remove</HI> from one, and the &s;ame Doctrine: which is, that <HI>'tis the nature of &s;inne, of every &s;inne, to lade</HI> us, to pre&s;s us down, to withdraw us from <HI>hea|venly,</HI> to <HI>earthly affections,</HI> and <HI>meditations: Omne grave tendit deor&s;um:</HI> weighty bodies tend downwards; and, there is <HI>a body of &s;inne</HI><NOTE N="t" PLACE="marg">Rom. 6.6.</NOTE>: which of all, is the weightie&s;t body: and, hence it is, thas the <HI>Apo&s;tle,</HI> not without cau&s;e, <HI>complaineth</HI> of a &s;inne, which he calleth <GAP DESC="foreign">, a <HI>&s;in that doth be&s;et us</HI><NOTE N="u" PLACE="marg">Heb. 12.1.</NOTE>: enclo&s;e us on every &s;ide, and con&s;equently, <HI>clogg,</HI> and hinder us in our race towards Heaven: Such is that <HI>old man,</HI> whereof the <HI>Apo&s;tle</HI> often &s;peaketh<NOTE N="*" PLACE="marg">Rom. 6.6. Eph 4.22. Col. 3.9.</NOTE>; that <HI>concupi&s;|cence,</HI> that <HI>&s;infull pravity,</HI> and <HI>corruption</HI> of the <HI>whole nature</HI> of man<NOTE N="x" PLACE="marg">Gen. 6.3.5.</NOTE>, which is the <HI>original,</HI> and fountain of all other &s;innes in us: it is <HI>a &s;inne that doth be&s;et</HI> us, lodging in the <HI>inner man;</HI> it is a &s;inne that doth en&s;nare us, that our <HI>hearts,</HI> our <HI>&s;oules,</HI> our <HI>under&s;tandings,</HI> our <HI>wils,</HI> our <HI>affections</HI> are thereby carried downwards from God, to the wor&s;t of <HI>&s;infull Objects:</HI> and, 'tis ob&s;ervable, that our <HI>Saviour &s;aw a Pub|lican</HI> (a Sinner) <HI>named Levi, &s;itting at the receit of cu&s;tome</HI><NOTE N="y" PLACE="marg">Luk. 5.27.</NOTE>: <HI>&s;itting;</HI> whence <HI>Chry&s;ologus,</HI> not unfitiy noteth, that, being <HI>pre&s;&s;ed</HI> down with the <HI>heavy weight</HI> of his own &s;infull covet|ou&s;ne&s;s, he was not able of him&s;elf to ari&s;e from his &s;inne<NOTE N="a" PLACE="marg">Sedentem quia pre&s;&s;us, cupidi tat<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> pondere, &s;urgere non va|lebat. Serm. <HI>30.</HI></NOTE>; neither is any other <HI>natural man,</HI> till the <HI>hand of Grace</HI> doth lift him up, and <HI>by degrees,</HI> lead him out of the <HI>bondage of &s;infull Nature,</HI> to the <HI>liberty</HI> of the Sonnes of God: Lo! 'tis the work of <HI>&s;inne, to lade</HI> us, to pre&s;s us down, with the heavy weight of it, and remove us farre from our God: but 'tis the work of <HI>divine Grace,</HI> to <HI>rai&s;e</HI> us up from the dead; that, <HI>rai&s;ed,</HI> we may daily, more and more <HI>labour,</HI> to come nearer, and nearer unto our God, unto our Saviour: with whom, &s;uch only as are touched with a <HI>godly &s;orrow</HI> for their &s;innes, and &s;eek to be <HI>unloo&s;ed</HI> from the <HI>bond</HI> of their &s;innes, are <HI>gratiou&s;ly accepted,</HI> and <HI>favourably entertained: all you that labour, and are heavy laden.</HI></P>
<P>Plain then it is here, that the <HI>Per&s;ons</HI> in the <HI>Text,</HI> in mercy
<PB N="47" REF="26"> invited to, and by, our Saviour <HI>(all you)</HI> mu&s;t not be <HI>&s;e|parated</HI> from their <HI>qualification</HI> in the Text <HI>(that labour, and are heavy laden) All you;</HI> of what <HI>nation</HI> &s;oever. whether <HI>Jews,</HI> or <HI>Gentiles: All you;</HI> of what <HI>&s;ex,</HI> of what <HI>condition</HI> &s;oever, whether <HI>male,</HI> or <HI>female,</HI> whether <HI>bond,</HI> or <HI>free,</HI> whe|ther high, or low, rich, or poore; <HI>All you;</HI> all &s;uch who&s;e <HI>Con&s;ciences accu&s;e</HI> them, who&s;e <HI>hearts condemn</HI> them, who feel the heavy burden of their &s;innes, and, in <HI>Chri&s;t Je&s;us, who</HI><NOTE N="b" PLACE="marg">1 Tim. 1.15.</NOTE> <HI>came into the world to &s;ave &s;inners</HI> (therefore to &s;ave me) humbly &s;ue for the pardon, and forgivene&s;s of their &s;innes: re&s;t, eternal re&s;t is <HI>for you;</HI> peace of Con&s;cience, peace, and reconciliation with God, in his beloved Sonne, <HI>who is our peace</HI><NOTE N="e" PLACE="marg">Eph. 2.14.</NOTE>, is <HI>for you;</HI> pardon, and remi&s;&s;ion of &s;innes, in, and for a <HI>crucified Saviour,</HI> is <HI>for you; for all you;</HI> and that, <HI>heavy laden, labour</HI> to come out of the <HI>bondage</HI> of &s;inne, and Satan: <HI>for all you;</HI> and not, not for &s;uch as are not, or &s;hall not, in due time, be thus <HI>&s;anctifiedly qualified:</HI> no; and, hence it is, that, when the Scripture &s;aith, <HI>Christ died for all</HI> (as it often doth<NOTE N="d" PLACE="marg">1 Tim. 2.6. Heb. 2.9. 1 Joh. 2.2. 2 Cor. 5.15.</NOTE>: we rightly <HI>interpret</HI> it, that he <HI>died effectually,</HI> only for the <HI>redemption</HI> of <HI>all his Elect,</HI> of his <HI>whole Church,</HI> and, all belonging thereunto, which <HI>he hath</HI><NOTE N="e" PLACE="marg">Act 20.28.</NOTE> <HI>purcha&s;ed with his own Bloud:</HI> that <HI>Church,</HI> being the <HI>whole multitude</HI> (in all Ages) of <HI>all true Believers,</HI> through the whole world: who, in the <HI>pre&s;ent Ten&s;e,</HI> either <HI>doe,</HI> as tho&s;e who now live; or, in the <HI>preterperfect Tence, have;</HI> as <HI>A|braham, David,</HI> &amp;c. or, in the <HI>future Tence, &s;hall</HI> (&s;uch are many yet unconverted, as &s;ometimes it was <HI>Pauls ca&s;e</HI>) faith|fully beleive in him; this <HI>Church,</HI> this <HI>(All) true Believers,</HI> our Saviour, by <HI>dieing</HI> for them, <HI>purcha&s;ed with his own bloud,</HI> but, all are not <HI>lively members</HI> of this <HI>Church,</HI> nor never &s;hall be: therefore, our Saviour, in <HI>dying,</HI> never <HI>actually redeemed;</HI> never <HI>actually purcha&s;ed all</HI> by his bloud, as <HI>all</HI> is &s;ometimes taken in the <HI>large&s;t latitude,</HI> for all the world in generall: So, and in that &s;en&s;e, Chri&s;t <HI>never died for all:</HI> for, though this word <HI>(All)</HI> con&s;idered &s;imply, and in it &s;elf, be a <HI>note of &V;niver&s;ality,</HI> and at fir&s;t hearing may &s;eem to <HI>extend</HI> it &s;elf <HI>ab&s;itutely</HI> to all men in <HI>generall,</HI> and &s;o, to every man in <HI>particular,</HI> as if it were not any way capable of a <HI>Limitation;</HI> yet, if we look more narrowly into the matter, we &s;hall ea&s;ily find, that, being <HI>di&s;tributive</HI><NOTE N="f" PLACE="marg">Nota (omnis) e&s;t di&s;tributiva, vel in &s; ngula generum, vel in ge<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">era &s;ingulo|rum.</NOTE>,
<PB N="48" REF="27"> as it is &s;ometimes taken <HI>ab&s;olutely,</HI> &s;o again, &s;ometimes it is al&s;o taken <HI>restrictively;</HI> as it is taken <HI>ab&s;olutely,</HI> it <HI>extends</HI> it &s;elf to all, and every <HI>particular Individuum</HI> of that kind; as, all men are Creatures: which is true of all, and of every particular man; of <HI>Socrates.</HI> of <HI>Plato;</HI> &amp;c. as it is taken <HI>re&s;trict vely,</HI> it is <HI>bounded,</HI> and <HI>confined</HI> to &s;ome <HI>particular Sub|ject;</HI> to &s;ome <HI>peculiar,</HI> and <HI>particular Order, Sate, and Condition</HI> of that kind, and not otherwi&s;e: and &s;o is this word <HI>(all)</HI> taken in this <HI>Text;</HI> not <HI>ab&s;olutely,</HI> for all in generall, and every particular man: no; but, <HI>re&s;trictively,</HI> and (as you &s;ee) with a <HI>limitation,</HI> for all, thus and thus <HI>&s;piritually qualified: All you that labour, and are heavy laden:</HI> Notwith&s;tanding, though this word <HI>(All)</HI> be &s;o to be under|&s;tood here, as a word <HI>re&s;trained</HI> only to <HI>all the Elect</HI> of God, to all the members of the true Church of Chri&s;t, either in <HI>e&s;&s;e,</HI> or in <HI>po&s;&s;e,</HI> yet, this hinders not, but that there may be an <HI>univer&s;ality</HI><NOTE N="*" PLACE="marg">Habet populus Dei &s;uam pleni|tudinem: &amp; quamvis magna pars hominum &s;alvantis gra|tiam aut repel|lat, aut negligat in Electis ta|men, &amp; pre&s;ci|tis, atque ab omni generalitate di&s;|cretis, &s;pecialis quaedam cen&s;e|tur univer&s;ali+tas, ut de to<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">o mundo totus mundus libera+tus, &amp; det ho|minibus, omnes homines videan|tur a&s;&s;umpti. <HI>Pro&s;per.</HI> de voc. Gentium. lib. <HI>1.</HI> c. <HI>9.</HI></NOTE>; even among them&s;elves, as there is; and &s;o, the <HI>Redemption</HI> wrought by the <HI>death</HI> of Chri&s;t, if you will, may truly be &s;aid to be <HI>generall,</HI> and <HI>univer&s;all,</HI> in re|&s;pect of the <HI>univer&s;ality</HI> of <HI>all his Elect,</HI> but not in re&s;pect of the <HI>Generality</HI> of <HI>all mankind:</HI> whereof many are none of his <HI>Church,</HI> none of his <HI>Elect:</HI> but only, <HI>all you,</HI> true penitents, true believers; who make up an <HI>univer&s;ality</HI> among&s;t your &s;elves, to whom the <HI>efficacy</HI> of the <HI>death of Chri&s;t,</HI> and the benefit of that <HI>Redemption,</HI> which was wrought by his <HI>death,</HI> mo&s;t properly be|longeth: <HI>all Reprobates,</HI> in the mean time, <HI>all malitious,</HI> and, <HI>for ever impenitent &s;inners,</HI> being none of that <HI>(All) for whom Chri&s;t died;</HI> though <HI>he died for all;</HI> namely, <HI>for all his Elect,</HI> and <HI>Cho&s;en;</HI> whereof they are no part, who never believe; neither indeed can they be; for, <HI>without faith 'tis impo&s;&s;ible to plea&s;e God</HI><NOTE N="g" PLACE="marg">Heb. 11.6.</NOTE>: and &s;uch, with whom God is <HI>not plea&s;ed in his Sonne,</HI> Surely &s;uch can never be partakers of tho&s;e <HI>heavenly,</HI> and <HI>eternall riches of Grace, laid up</HI> only, for all true peni|tents, for all true believers, <HI>in his Sonne:</HI> and, whom the <HI>Father watereth not, refre&s;heth not, enliveneth not,</HI> with <HI>his Grace,</HI> and <HI>Spirit,</HI> the <HI>Sonne wa&s;heth not, clean&s;eth not, re|deemeth not,</HI> with his <HI>bloud:</HI> a mo&s;t pregnant proof whereof we have in the two fir&s;t brethren in the world, <HI>Cain,</HI> and <HI>Abel, Gen.</HI> 4. in whom Gods <HI>differencing</HI> and <HI>di&s;criminating Grace</HI> began fir&s;t manife&s;tly to appear, and &s;hew it &s;elf: and
<PB N="49" REF="27"> <HI>Adam,</HI> the father of both (no doubt, &s;orrowfull enough to behold it) was the <HI>fir&s;t ob&s;erver</HI> of it, in that generation: for, <HI>by faith,</HI> (which he received from heaven) <HI>Abel offered his Sacrifice to God,</HI> and was <HI>accepted</HI><NOTE N="h" PLACE="marg">Heb. 11.4.</NOTE>: but <HI>Cain, who was of that wicked one</HI><NOTE N="i" PLACE="marg">Joh. 3.12.</NOTE>, and of whom the <HI>Apo&s;tle</HI> taketh no notice in his <HI>Catalogue</HI> of the <HI>primitive Believers,</HI> but to his eternall in|famy, <HI>offered not in faith,</HI> and was <HI>rejected</HI><NOTE N="k" PLACE="marg">Gen. 4.5.16. Heb. 11.4.</NOTE>: and, we cannot truly &s;ay, that the death of <HI>Chri&s;t, that Lamb of God,</HI> in <HI>efficacy, &s;lain from the beginning of the world</HI><NOTE N="l" PLACE="marg">Rev. 13.8.</NOTE>, <HI>typified</HI> by <HI>Abels &s;acrifice</HI><NOTE N="m" PLACE="marg">Gen. 4.4.</NOTE>, was <HI>equally advantagious</HI> to them both: we cannot &s;ay it; becau&s;e one of them <HI>Cain) wanted</HI> a true faith in the <HI>promi&s;ed Me&s;&s;iah,</HI> the <HI>want</HI> whereof <HI>deprived</HI> him of all the Spiritual benefits of that <HI>Me&s;&s;iah:</HI> another proof hereof we have in <HI>E&s;au,</HI> and <HI>Jacob;</HI> of whom the <HI>Apostle,</HI> citing the words of God him&s;elf, Mal. 1.23. &s;aith, <HI>Jacob have I loved, and E&s;au have I hated</HI><NOTE N="n" PLACE="marg">Rom. 9.13.</NOTE>: meaning thereby, that God in <HI>not electing E&s;au</HI> unto eternal life (which he might <HI>justly refu&s;e</HI> to do, being <HI>debtor</HI> unto no man) <HI>denyed</HI> that <HI>free Love, Grace,</HI> and <HI>Mercy</HI> unto him, which, according to his own good plea&s;ure (that he might be heir of eternal life, the benefit of his <HI>Election</HI>) he had granted unto <HI>Jacob;</HI> and, that <HI>non-Election, Reprobation,</HI> that <HI>preterition,</HI> or <HI>de|nyal of Grace,</HI> in God, to <HI>E&s;au,</HI> was that <HI>negative hatred of God;</HI> (whereof the Apo&s;tle &s;peaketh) towards <HI>E&s;au</HI><NOTE N="o" PLACE="marg">Odium Dei e&s;t vel negatio benevolentiae, &s;eu reprobatio, aut decretum non eligendi ad. vitam aeternam, <HI><GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">olani</HI> part. Theol. lib. <HI>1.</HI> p. <HI>26</HI></NOTE>: and to make them both <HI>equall &s;harers</HI> in the <HI>efficacy</HI> of the <HI>death</HI> of <HI>Chri&s;t,</HI> is but in vain, to give that ble&s;&s;ing to <HI>E&s;au,</HI> which, no, not in the heart of God (who knew him before he was, that he would be, as he was, a <HI>Reprobate</HI>) was <HI>never intended him in Chri&s;t;</HI> which the Apo&s;tle makes plain, when he <HI>&s;tamps</HI> the <HI>Character</HI> of <HI>a prophane Per&s;on</HI><NOTE N="p" PLACE="marg">Heb. 12.16. <GAP DESC="foreign">.</NOTE> upon him: a name, fit for none; but &s;uch as are <HI>without Chri&s;t,</HI> neither &s;eeking the <HI>Kingdome</HI> of God, nor the <HI>righteou&s;ne&s;s</HI> thereof: &mdash;<HI>procul e&s;te profani;</HI> but if this be &s;omewhat <HI>dark,</HI> that of our Saviour is <HI>clearer</HI> which he &s;aith, both of his Fathers love, and his own, towards all tho&s;e whom his <HI>Father gave him,</HI> that, by <HI>his Death,</HI> he <HI>might give them eternall life</HI><NOTE N="q" PLACE="marg">Joh. 17.2.</NOTE>: hear it, and hearken unto it: this; <HI>God &s;o loved the world</HI><NOTE N="r" PLACE="marg">Ioh. 3.16.</NOTE>; and, who are they? Surely, the whole <HI>body</HI> of his <HI>Elect,</HI> through the world; there's the <HI>extent</HI> of Gods Love; who
<PB N="50" REF="28"> <HI>&s;o loved the world</HI> (his <HI>Elect in the world) that he gave his only begotten,</HI> who al&s;o <HI>gave him&s;elf for us</HI><NOTE N="&s;" PLACE="marg">Tit. 21.4.</NOTE>: that's the <HI>manife&s;ta|tion</HI> of Gods Love: who <HI>gave his only begotten Sonne, that who&s;oever believeth in him, &s;hould not peri&s;h, but have ever|la&s;ting life:</HI> that's the <HI>end,</HI> and <HI>accompli&s;hment</HI> of God the Fathers Love; even <HI>to give eternall life</HI> to tho&s;e (and only to tho&s;e) that <HI>believed on his Sonne;</HI> that is, in &s;en&s;e, to <HI>all you that labour, and are heavy laden: eternall life,</HI> in this <HI>Text;</HI> freely given on Gods part to &s;innefull men, in his Sonne, being <HI>re&s;trained</HI> wholy to <GAP DESC="foreign">, to <HI>who&s;oever believeth on his Sonn;</HI> and this <HI>(who&s;oever believeth)</HI> is <HI>ex|clu&s;ive</HI> of all <HI>unbelievers</HI> from <HI>eternall life,</HI> obtaind for <HI>who|&s;oever believeth</HI> by <HI>the death of Chri&s;t;</HI> but, not for <HI>unbe|lievers,</HI> not; for, <HI>he that believeth not, is condemned already, becau&s;e he hath not believed in the name of the only begotten Son of God,</HI> Joh. 3.18. and, Ver&s;. 36. <HI>he that believeth not the Sonne, &s;hall not &s;ee life, but the wrath of God abideth on him;</HI> on all <HI>unbelievers,</HI> and, on whom the <HI>wrath of God abideth</HI> (whether <HI>Libertines,</HI> or <HI>Athei&s;ts,</HI> or <HI>Epicures,</HI> or <HI>prophane Per&s;ons,</HI> &s;uch as <HI>E&s;au</HI> was) &s;uch (&s;o long as they remaine in <HI>that &s;tate,</HI> as many alwayes doe) &s;uch can have <HI>no benefit</HI> at all by the <HI>death</HI> of the <HI>crucified Sonne</HI> of God; they can|not, they &s;hall not.</P>
<P>Q. But, was not the <HI>death,</HI> and <HI>&s;ati&s;faction</HI> of the Sonne of God, of <HI>&s;ufficient merit</HI> to <HI>&s;ave</HI> and <HI>redeem generall,</HI> all the <HI>world,</HI> as this word <HI>(All)</HI> is taken <HI>ab&s;olutely</HI> for all in and <HI>every particular</HI> man in the <HI>world,</HI> without any <HI>limitation?</HI><NOTE N="t" PLACE="marg">Chri&s;tus &s;acer|dos &s;e Deo ob|tulit pro omni|bus, quantum ad pretij &s;ufficien|tiam, &s;ed pro e|lectis tantum quantum ad efficaciam. <HI>Lumb.</HI> lib. <HI>3.</HI> di&s;t. <HI>21.</HI> C.</NOTE> <HI>A.</HI> Yes, it was, and is <HI>all-&s;ufficient</HI> to that end, if we con&s;ider the <HI>dignity,</HI> and <HI>power</HI> of that <HI>Per&s;on</HI> (the <HI>Sonne of God,</HI> God, and man) that <HI>&s;uffered,</HI> that <HI>died</HI></P>
<P>Q. How then comes it to pa&s;s, that all doe not <HI>actually receive</HI> the <HI>benefit</HI> of that <HI>all &s;ufficient &s;ati&s;faction?</HI> how comes this to pa&s;s? <HI>A.</HI> Becau&s;e, <HI>all men have not faith</HI><NOTE N="u" PLACE="marg">2 The&s;. 3.2.</NOTE>; not, a <HI>&s;aving,</HI> a <HI>ju&s;tifiing faith:</HI> and, it was not the <HI>purpo&s;e</HI> of <HI>Chri&s;t</HI> (let us con&s;ider that too) that any &s;hould be <HI>per|takers</HI> of the <HI>efficacy</HI> of <HI>his death (Redemption,</HI> forgivene&s;s of &s;innes, eternall life) but &s;uch only as <HI>had faith,</HI> &s;uch as <HI>be|lieved,</HI> that he <HI>died</HI> for them: 'twas the <HI>Fathers re&s;olution,</HI> that <HI>none of them that provoked him</HI> in the <HI>Wilderne&s;s,</HI> &s;hould
<PB N="51" REF="28"> <HI>enter into his re&s;t,</HI> into <HI>Canaan</HI><NOTE N="*" PLACE="marg">Num. 14.23. P&s;al. 95.11.</NOTE>; and, 'tis the <HI>Sons re&s;olution</HI> al&s;o, that none of them that <HI>de&s;pi&s;ed</HI> his <HI>&s;ufferings,</HI> &s;hould enter into <HI>his re&s;t,</HI> into <HI>heaven:</HI> neither is it po&s;&s;ible they &s;hould: becau&s;e all &s;uch are utterly <HI>uncapable</HI> of the <HI>benefit</HI> of his <HI>&s;uffer|ings:</HI> and, they that are <HI>uncapable</HI> of it (and &s;o continue) can never be <HI>partakers</HI> of it; and, <HI>uncapable</HI> of it they are, be|cau&s;e they <HI>have not faith:</HI> the <HI>privation</HI> of the <HI>one,</HI> nece&s;&s;arily <HI>cau&s;ing</HI> the <HI>privation,</HI> the <HI>deprivation</HI> of the <HI>other.</HI> Neither can it be otherwi&s;e: becau&s;e there is no other way to <HI>receive</HI> and <HI>apply</HI> unto our &s;elves, and &s;ouls, the <HI>benefits</HI> of <HI>Chri&s;ts death,</HI> but only by the <HI>hand</HI> of a <HI>true</HI> and <HI>&s;aving</HI> faith: but, where that is &s;o <HI>wholly wanting,</HI> &s;o <HI>wholly withered,</HI> that it cannot any waies be <HI>&s;tretched</HI> out, to <HI>receive,</HI> and <HI>apply</HI> tho&s;e benefits un|to our own &s;ouls, <HI>feelingly, faithfully, humbly, confidently,</HI> with <HI>a&s;&s;urance</HI> of <HI>pardon</HI> (which is required of all of age that are <HI>effectually redeemed</HI> by the death of Chri&s;t) there tho&s;e <HI>be|nefits cannot</HI> be <HI>effectuall:</HI> &s;o that if any man fail to attain eter|nall life, he hath no cau&s;e at all to complain either of <HI>Gods un|kindne&s;s towards him,</HI> or of the <HI>in&s;ufficiency</HI> of our Saviours <HI>meritorious &s;atisfaction;</HI> no cau&s;e at all to complain of God: no: but, only of him&s;elf<NOTE N="*" PLACE="marg">Non praede|&s;tinatus perit infidelitate vo|luntaria, non coacta. <HI>Pro&s;per.</HI> ad Capitula Gallorum. Sent. <HI>14.</HI></NOTE>: becau&s;e the <HI>Cau&s;a corrumpens,</HI> the <HI>de&s;tructive cau&s;e,</HI> the <HI>defect,</HI> the <HI>hinderance,</HI> the <HI>impedi|ment,</HI> why he is not &s;aved, is wholly (&s;o long as he remains <HI>ob&s;tinately</HI> in his <HI>unbelief</HI>) in man him&s;elf: and, it &s;tands not with the <HI>good plea&s;ure</HI> of God, to ca&s;t <HI>pearls before &s;wine;</HI> nor, with the <HI>purpo&s;e</HI> of our Saviour, to make &s;uch <HI>partakers</HI> of his <HI>death</HI> and <HI>&s;ufferings,</HI> who <HI>actually</HI> are <HI>enemies</HI> to his <HI>Cro&s;&s;e,</HI> and <HI>trample</HI> his <HI>mo&s;t pretious blood under their feet:</HI> But, many things are <HI>objected</HI> again&s;t this <HI>Orthodox truth;</HI> let us &s;ee therefore, how in this <HI>difficult,</HI> and now <HI>much controverted</HI> point, we may give an <HI>An&s;wer</HI> (if po&s;&s;ible) <HI>&s;atisfactory</HI> thereunto; Thus:</P>
<P N="1">1. It is pre&s;&s;ed, that <HI>the free gift came upon all men unto ju&s;tification of life</HI><NOTE N="x" PLACE="marg">Rom. 5.18.</NOTE>. <HI>An&s;w.</HI> True it is; and, we <HI>confe&s;s</HI> it: but, we <HI>interpret</HI> it too; and &s;ay, that by <HI>all men</HI> here, is not meant <HI>all men in generall</HI> without exception<NOTE N="y" PLACE="marg">Omnes dicens, non generalit&egrave;r dicit &mdash; Alioquin non erit ultra qui puniantur. <HI>Hieron.</HI> in <HI>Rom. 3.24.</HI></NOTE>; no: but <HI>all men</HI> that are <HI>ju&s;tified,</HI> are tho&s;e (All) upon whom (and none other) <HI>the free gift cometh to ju&s;tification of life:</HI> called a <HI>free gift,</HI> becau&s;e <HI>by the grace of God we are ju&s;tified freely</HI><NOTE N="a" PLACE="marg">Rom. 3.24.</NOTE>: being <HI>ab&s;olved</HI> from our &s;ins, and having the righteou&s;ne&s;s of Chri&s;t
<PB N="52" REF="29"> <HI>imputed</HI> unto us, <HI>freely:</HI> and, the rea&s;on, why we may not <HI>interpret</HI> this of the Apo&s;tle, of <HI>all men in generall,</HI> is, becau&s;e <HI>all men in generall</HI> are not <HI>ju&s;tified,</HI> not <HI>ab&s;olved</HI> from their &s;innes:<NOTE N="b" PLACE="marg">Joh. 3.18.</NOTE> for, <HI>He that believeth not is condemned already:</HI> and, on that man that is condemned, the <HI>free gift</HI> doth not, cannot <HI>come to justification of life:</HI> becau&s;e, <HI>Ju&s;tification,</HI> and <HI>Con|demnation,</HI> are <HI>oppo&s;ite terms,</HI> pre&s;uppo&s;ing, that as they that are <HI>ju&s;tified,</HI> cannot be <HI>condemned; It is God that ju&s;tifieth, who is he that</HI><NOTE N="c" PLACE="marg">Rom. 8.33, 34.</NOTE> <HI>condemneth?</HI> &s;o, neither can they that are <HI>condemned,</HI> be <HI>ju&s;tified:</HI> An <HI>Argument,</HI> that by <HI>all men</HI> here cannot be under&s;tood <HI>all men in generall;</HI> no: but only <HI>all men</HI> tht are <HI>ju&s;tified:</HI> and, that the&s;e are the <HI>all men</HI> the <HI>Apo&s;tle</HI> here mean|eth, appears by his own <HI>re&s;training</HI> of the&s;e <HI>(All)</HI> to <HI>(Many) v.</HI> 19. &s;aying, <HI>By the obedience of one, many &s;hall be made righ|teous:</HI> (Many) &s;ee! <HI>(All)</HI> in one place, <HI>(Many)</HI> in another; the latter explaining the former; the&s;e <HI>(All)</HI> being tho&s;e <HI>(Many)</HI> of all <HI>mankinde:</HI> and, the&s;e <HI>(Many)</HI> being tho&s;e <HI>(All)</HI> yet, not all <HI>mankinde;</HI> &s;o we rightly interpret the <HI>Apo|&s;tle,</HI> v. 18. who &s;o interpreteth him&s;elf, <HI>v.</HI> 19.</P>
<P N="2">2. That <HI>God will have all men to be &s;aved, and to come to the knowledge</HI><NOTE N="d" PLACE="marg">1 Tim. 2.4.</NOTE> <HI>of the truth. An&s;.</HI> He will: and, we do not deny it: but, that any other are meant by the&s;e <HI>(All men)</HI> than his <HI>Church,</HI> and all his <HI>cho&s;en</HI> (where&s;oever found in all the world, in all ages, among&s;t all <HI>&s;orts, orders, conditions,</HI> and <HI>&s;tates</HI> of men) that any other, than &s;uch, are here meant by the&s;e <HI>(All men)</HI> we do utterly deny: and, that the Apo&s;tle &s;peaketh this, not of the <HI>per&s;ons of all men univer&s;ally,</HI> or, of every <HI>&s;ingle man,</HI> but only of the <HI>kindes,</HI><NOTE N="e" PLACE="marg">Omnes homi|nes, omne homi|num genus in|telligere po&s;&s;u|mus. <HI>Augu&s;t.</HI> Enchir. ca. <HI>103.</HI> Deus vult omnes homines &s;alvos fieri; ut intelli|gantur omnes praede&s;tinati: quia omne genus hominum in eis e&s;t. Idem, de Corre. &amp; grat. ca. <HI>31.</HI></NOTE> <HI>orders,</HI> and <HI>conditions</HI> of men (among&s;t whom he ever had his Church) is mo&s;t evident, <HI>v.</HI> 1. whether they be Kings, for whom in particular, he <HI>exhorts prayers to be made; v.</HI> 2. or &s;ubjects: Ma&s;ters, or &s;ervants, <HI>Tit.</HI> 2.9, 11. Noble, or ignoble; Learned, or unlearned; Male, or female; Young men, or old men: the Apo&s;tle then &s;peaking this, <HI>not</HI> of <HI>all men in generall,</HI> but of the <HI>orders,</HI> and <HI>conditions</HI> of men, as is mo&s;t plain from the Text, the meaning mu&s;t needs be this: That <HI>Gods purpo&s;e</HI> is, even out of <HI>all orders of men, to &s;ave all, whom he will have to be &s;aved, and to come to the knowledge of the truth:</HI> It being mo&s;t nece&s;&s;ary that they &s;hould come to the knowledge thereof, to the knowledge of <HI>Chri&s;t crucified, who
<PB N="53" REF="29"> is the truth</HI><NOTE N="f" PLACE="marg">Joh. 14.6.</NOTE>, before they can be &s;aved; of what <HI>kind, order,</HI> or <HI>quality</HI> &s;oever they be. Neither doth <HI>Fulgentius</HI> under&s;tand the Apo&s;tle otherwi&s;e: By all the&s;e men (&s;aith he) is meant<NOTE N="g" PLACE="marg">In his omnibus hominibus, quos Deus vult &s;al|vos facere, non totum omnin&ograve; genus &s;ignifica|tur hominum, <HI>&amp;c.</HI> de Incarn. &amp; gratia. <HI>c. 31.</HI></NOTE>, not altogether <HI>all mankinde,</HI> but the <HI>univer&s;ality</HI> of all that &s;hall be &s;aved: who therefore are called <HI>(All men)</HI> becau&s;e all them the goodne&s;s of God &s;aveth, <HI>out</HI> of the <HI>number of all men;</HI> and that, out of every <HI>Nation, Condition, Age, Language,</HI> and <HI>Province.</HI></P>
<P N="3">3. That <HI>God hath concluded them all</HI> (both <HI>Jews,</HI> and <HI>Gen|tiles) in unbelief, that he might have mercy upon all</HI><NOTE N="h" PLACE="marg">Rom. 11.32.</NOTE>. <HI>An&s;w.</HI> The meaning of the&s;e words is mi&s;taken; and, this <HI>Text,</HI> in this <HI>ca&s;e,</HI> is <HI>alleadged</HI> to no purpo&s;e; for, the Apo&s;tle doth not mean thereby (as &s;ome &s;uppo&s;e) that God <HI>concluded,</HI> or <HI>&s;hut up all in unbelief, that he might have mercy upon all,</HI> in generall, no: but that, out of his meer love, he might <HI>have mercy only on whom he would have mercy</HI> among&s;t all tho&s;e (whether <HI>Jews</HI> or <HI>Gentiles</HI>) whom ju&s;tly he had <HI>concluded in unbelief:</HI> and that the Apo&s;tle here could have no other meaning, but this, I prove from that <HI>re&s;olution</HI> even of God him&s;elf,<NOTE N="i" PLACE="marg">Exod. 33.19. Rom. 9.15.</NOTE> &s;aying, <HI>I will have mercy, on whom I will have mercy; and, I will have com|pa&s;&s;ion, on whom I will have compa&s;&s;ion:</HI> On whom, on whom, which is a <HI>&s;peciall note</HI> of <HI>di&s;tinction,</HI> and <HI>&s;eparation,</HI> made even by God him&s;elf, in re&s;pect of all tho&s;e, whom in mercy he cal|led out of the <HI>corrupted ma&s;&s;e of all mankinde:</HI> being, before &s;uch <HI>&s;eparation,</HI> altogether <HI>dead in tre&s;pa&s;&s;es and &s;innes, by na|ture the children of wrath, afarre off, without Chri&s;t, having no hope, and without God in the world</HI><NOTE N="k" PLACE="marg">Eph. 2.1.3.12.</NOTE>: And, where (out of <HI>all</HI>) there is a <HI>&s;eparation</HI> made, with <HI>acceptation</HI> of the <HI>one part,</HI> there <HI>all in generall</HI> cannot be <HI>comprehended</HI> under the <HI>&s;ame accepta|tion,</HI> on the <HI>other part;</HI> no: but, the one <HI>being taken</HI> to the <HI>favour</HI> of God, the other mu&s;t needs <HI>be left</HI> to the <HI>justice</HI> of God; <HI>on whom I will, on whom I will,</HI> &s;aith the Lord: Lo! a work of the greate&s;t mercy it was, to <HI>relea&s;e</HI> us from the <HI>bon|dage</HI> of &s;inne, of Satan, and eternall death, when we were <HI>all &s;hut up in unbelief:</HI> a work of the greate&s;t mercy it was; of which mercy all tho&s;e only &s;hall for ever be partakers, who faithfully believe in him that <HI>relea&s;ed</HI> them; and, not <HI>promi&s;|cuou&s;ly,</HI> all men <HI>in generall;</HI> not: So &s;aith <HI>Paul, The righte|ou&s;ne&s;s of God is unto all, and upon all them that believe</HI><NOTE N="l" PLACE="marg">Rom. 2.22.</NOTE>: and,
<PB N="54" REF="30"> <HI>The Scripture hath concluded all under &s;inne, that the promi&s;e by the faith of Je&s;us Chri&s;t &s;hould be given to tho&s;e that believe</HI><NOTE N="m" PLACE="marg">Gal. 3.22. <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">eb 5.9. Acts 10.43.</NOTE>: meaning, that all who <HI>believe not,</HI> are <HI>utterly excluded</HI> from that <HI>promi&s;e,</HI> from tho&s;e <HI>eternall ble&s;&s;ings</HI> which are <HI>promi&s;ed</HI> in Chri&s;t Je&s;us; and <HI>ju&s;tly excluded</HI> they are, becau&s;e they re|main in their <HI>unbelief;</HI> and, are no part of tho&s;e on whom God hath mercy: who <HI>concluded all in unbelief, that he might have mercy upon all:</HI> that is, upon all, <HI>on whom he would have mercy,</HI> when it was in his <HI>own power</HI> to have mercy upon none; and, the end why God had mercy upon all (even all &s;uch as he <HI>cho&s;e</HI> unto him&s;elf <HI>out</HI> of the <HI>whole world &s;hut up in unbelief</HI>) was, that all that are <HI>&s;aved,</HI> might <HI>confe&s;s</HI> for ever to his <HI>glory,</HI> that, not by their <HI>own works,</HI> not by their own <HI>me|rits,</HI> but only by his <HI>free grace,</HI> and <HI>mercy</HI> they are <HI>&s;aved.</HI></P>
<P N="4">4. That <HI>Chri&s;t ta&s;ted death for every man</HI><NOTE N="n" PLACE="marg">Heb 2.9.</NOTE>. <HI>An&s;w.</HI> This &s;eems to be &s;omewhat indeed, <HI>(for every man)</HI> but (rightly weigh|ed) it is to as little purpo&s;e, as any of the re&s;t; for, whether we read it in the &s;ingular number <HI>(for every man)</HI> according to the <HI>Original</HI><NOTE N="o" PLACE="marg"><GAP DESC="foreign">.</NOTE>: or, in the plural number <HI>(pro omnibus, for all)</HI> as <HI>Beza</HI> renders it, both tend to the &s;ame end; as the <HI>Apo&s;tle</HI> him&s;elf makes it appear, who interpreting his own meaning, <HI>re&s;trains</HI> this <HI>(all)</HI> or this <HI>(every man)</HI> to <HI>many, v</HI> 10. &s;aying, <HI>it became him</HI> (Chri&s;t) <HI>in bringing many &s;ons unto glory,</HI> &amp;c. Many &s;ons; <HI>Sons</HI> he hath <HI>many,</HI> by <HI>adoption</HI> and <HI>grace:</HI> for whom, altogether, con&s;idered in the <HI>generall</HI> (there being a <HI>generality</HI> and <HI>univer&s;ality,</HI> even among&s;t them) and, <HI>for every man,</HI> for <HI>every adopted &s;onne</HI> among&s;t them, in <HI>particular,</HI> our <HI>Saviour ta&s;ted death,</HI> to free them from eternal death; ta&s;ted the bitter cup of Gods fiery wrath kindled again&s;t him for their &s;innes, that he might <HI>bring them unto glory:</HI> and, there needs no other <HI>reply</HI> to this, than hath been given alrea|dy, to the <HI>fir&s;t Objection,</HI> Rom. 5.18. where <HI>all,</HI> or (as here) <HI>every man,</HI> is rightly interpreted by <HI>many,</HI> v. 19. and, &s;o it is alwaies to be under&s;tood, when&s;oever the <HI>efficacy</HI> of the <HI>death of Chri&s;t,</HI> is treated of in the holy page; it is <HI>effectuall for all;</HI> we <HI>confe&s;s</HI> it: for <HI>many;</HI> we do not <HI>deny</HI> it; nay, <HI>for every man;</HI> we <HI>grant</HI> that too: but, <HI>effectual</HI> it is, <HI>for all, for many,</HI> and (the <HI>general</HI> including the <HI>particular) for every man</HI> that is a
<PB N="55" REF="30"> true believer. So al&s;o we under&s;tand that, 2 <HI>Cor.</HI> 5.14. <HI>One died for all;</HI> one Saviour, for all penitent &s;inners; the <HI>end</HI> of who&s;e <HI>death</HI> was, <HI>That he might give eternal life to as many as his Father had given him; and given him out of the world</HI><NOTE N="p" PLACE="marg">Joh. 17.2, 6, 9.</NOTE>; out of the <HI>whole clu&s;ter</HI> of <HI>mankind;</HI> and, if his Father <HI>gave</HI> them unto him, <HI>out of the world,</HI> out of the <HI>corrupted ma&s;s of all man|kind</HI> (for &s;o it was) an <HI>argument undeniable</HI> it is, that he did not <HI>give</HI> him <HI>all in general,</HI> that were in the <HI>world:</HI> for, to <HI>give eternal life to as many as his Father had given him,</HI> pre&s;up|po&s;eth, that his Father gave him <HI>not all in general,</HI> to give them eternal life; and our Saviour <HI>died effectually</HI> for none, but for &s;uch as <HI>his Father gave him:</HI> neither is that, 1 <HI>Tim.</HI> 2.6. capable of any other true interpretation, and agreeable to the Scripture. <HI>Je&s;us Chri&s;t gave him&s;elf a ran&s;om for all;</HI> he did: for <HI>all,</HI> and, for <HI>every man,</HI> every one of his <HI>Elect:</HI> whom he <HI>fore-ordained</HI> to <HI>faith</HI> and <HI>repentance,</HI> tho&s;e being the means he <HI>ordained</HI> to bring <HI>as many as his Father gave him,</HI> to the <HI>end,</HI> eternal life: who &s;aith of him&s;elf, that he came <HI>to give his life a ran&s;om for many</HI><NOTE N="q" PLACE="marg">Mat. 20.28. Mar. 10.45.</NOTE>: that is, for the whole multitude of his <HI>Elect:</HI> on whom (when they were yet <HI>all lo&s;t</HI> in them&s;elves) he <HI>had mercy, becau&s;e he would haue mercy:</HI> And, when he in|&s;tituted his <HI>holy Supper,</HI> he &s;aid of his <HI>blood,</HI> that <HI>it was &s;hed for many,</HI><NOTE N="r" PLACE="marg">Mat. 26.28.</NOTE> <HI>for the remi&s;&s;ion of &s;innes:</HI> now, <HI>many</HI> is but an <HI>extract</HI> out of <HI>more:</HI> which pre&s;uppo&s;eth, that there was <HI>another many,</HI> another number, <HI>&s;hut up in unbelief,</HI> (even when the&s;e <HI>redeem|ed many</HI> were <HI>relea&s;ed</HI> out of that <HI>pri&s;on</HI> of <HI>infernall darkne&s;s</HI>) there was, I &s;ay, <HI>another number</HI> left behind in that <HI>pri&s;on,</HI> for whom his <HI>blood</HI> was not <HI>effectually</HI> &s;hed; it being <HI>&s;hed only for many, for the remi&s;&s;ion of &s;ins;</HI> and for <HI>every man,</HI> &s;o, by the meer mercy of God, <HI>relea&s;ed</HI> out of that <HI>dark dungeon</HI> of <HI>unbe|lief;</HI> for <HI>every man</HI> of the&s;e <HI>many, Chri&s;t ta&s;ted death:</HI> and this the Apo&s;tle him&s;elf, referring <HI>every man,</HI> v. 9 to <HI>many;</HI> and, <HI>many,</HI> v. 10. to <HI>every man,</HI> makes plain and manife&s;t: Be&s;ides, all are not the <HI>&s;heep</HI> of Chri&s;t, for whom <HI>he laid down his life</HI><NOTE N="&s;" PLACE="marg">Ioh 10.15.</NOTE>; which is evident now: but, at the la&s;t day, when the <HI>finall &s;e|paration</HI> &s;hall be made <HI>between the &s;heep, and the goats</HI><NOTE N="t" PLACE="marg">Matth. 25.32, 34, 41.</NOTE>, then it will be more evident to all that &s;hall behold it: and, all &s;hall behold it; whether <HI>Angels,</HI> men, or devils. All are not the <HI>people of Je&s;us, whom he &s;aveth from their &s;ins</HI><NOTE N="u" PLACE="marg">Matth. 1.21.</NOTE>: for, if all by
<PB N="56" REF="31"> him were &s;aved from their &s;innes, how comes it to pa&s;s that &s;ome &s;hall be <HI>puni&s;hed with everla&s;ting de&s;truction, from the pre|&s;ence of the Lord, and from the glory of his power</HI><NOTE N="*" PLACE="marg">2 The&s;&s;. 1.9.</NOTE>? Neither did our Saviour ever pray <HI>effectually</HI> for all in <HI>general,</HI> &s;uch as <HI>Cain,</HI> or <HI>E&s;au,</HI> or <HI>Saul,</HI> or <HI>Judas,</HI> or <HI>Nero,</HI> &amp;c. witne&s;s his own words, <HI>Joh.</HI> 17.9. <HI>Father, I pray not for the world:</HI> not for that part of the whole world, which was not given me, but was left <HI>&s;hut up in unbelief:</HI> And, &s;urely he never <HI>&s;anctified,</HI> he never <HI>&s;acrificed</HI> him&s;elf <HI>effectually</HI> for tho&s;e, for whom he never pray+ed: Who cannot &s;ay, <HI>Who &s;hall lay any thing to the charge</HI><NOTE N="x" PLACE="marg">Rom. 8.33, 34. 35.</NOTE> <HI>of Gods Elect?</HI> whereof they never were a part; or, <HI>Who &s;hall condemn?</HI> whereas they were never in any other <HI>&s;tate,</HI> than in the <HI>&s;tate of condemnation.</HI> Or, <HI>Who &s;hall &s;eparate us from the love of Chri&s;t?</HI> for, properly, there can be <HI>no &s;eparation,</HI> where there never was any <HI>union,</HI> and <HI>communion.</HI> The &s;umme is this; <HI>God hath given to us eternall life, and this life is in his Sonne</HI><NOTE N="y" PLACE="marg">1 Joh. 5.11, 12.</NOTE>: <HI>He that hath the Son</HI> (that believeth in the Son) <HI>hath life: but, he that hath not the Son</HI> (believeth not in the Son) <HI>hath not life:</HI> But, all men (none excepted) have not the Sonne, believe not in the Sonne of God: and therefore, all men have not life, eternal life: They have it not, either here in <HI>promi&s;e,</HI> on <HI>Gods part:</HI> neither &s;hall they have it in <HI>po&s;&s;e&s;&s;ion</HI> hereafter, on <HI>their own part:</HI> but it &s;hall be <HI>freely given</HI> (for, <HI>eternall life is the gift of God, through Je&s;us Chri&s;t our Lord</HI><NOTE N="a" PLACE="marg">Rom. 6.2, 3.</NOTE>) to all tho&s;e for whom it was <HI>prepared;</HI> and, <HI>prepared</HI> it was for all tho&s;e for whom <HI>Chri&s;t effectually died:</HI> who <HI>tasted death for every man:</HI> that is, for <HI>every man</HI> that <HI>hath him,</HI> as his own. And, he alone <HI>hath him</HI> as his own, who faithfully believeth in him: <HI>My God, and my Lord, my Saviour, my Je&s;us.</HI></P>
<P N="5">5. <HI>There &s;hall be fal&s;e teachers among you,</HI> &s;aith <HI>Peter, who privily &s;hall bring in damnable doctrines, even denying the Lord that bought them</HI><NOTE N="b" PLACE="marg">2 Pet. 2.1.</NOTE>. Whence &s;ome dare <HI>inferre,</HI> that if the Lord (Chri&s;t) as it is in the <HI>Text, bought,</HI> and <HI>redeemed</HI> &s;uch as &s;hould bring in <HI>damnable doctrines,</HI> even to the very <HI>denying</HI> of him, and to the <HI>overthrowing</HI> of the very <HI>Fundamentals</HI> of Chri&s;tian Religion, 'tis an <HI>Argument</HI> that he died for all men <HI>in general,</HI> and con&s;equently, that the benefit of his <HI>redemption</HI> is extended to all, without <HI>exception</HI> of any, though as faithle&s;s as <HI>Cain,</HI> or, as wicked as <HI>Judas:</HI> This is the <HI>Objection,</HI> with the <HI>infe|rence</HI>
<PB N="57" REF="31"> thereupon. <HI>An&s;w.</HI> The <HI>inference</HI> is forced; and, it mu&s;t needs be &s;o, becau&s;e it is drawn from the <HI>Text, not rightly in|terpreted:</HI> Wherefore, for the right under&s;tanding of it, ne|ce&s;&s;ary it is that we con&s;ider three things: as, Who it is that &s;peaketh this: To whom he &s;peaketh it: and, Of whom he &s;peaketh it. 1. 'Tis <HI>Peter an Apo&s;tle</HI> that &s;peaketh this: true: yet, he &s;peaks it not <GAP DESC="foreign">, but <GAP DESC="foreign">; not according to the truth, and <HI>reality</HI> of it, as to his own judgement; as if it had been &s;o indeed; as if Chri&s;t by his death had <HI>effectually bought,</HI> and <HI>redeemed</HI> all, or any &s;uch that &s;hould bring in <HI>damnable doctrines,</HI> and <HI>per&s;evere</HI> in them to the end: no: but, 2. He &s;peaks it, according to the <HI>opinion</HI> of tho&s;e, to whom he then &s;pake it: who, <HI>conver&s;ant</HI> among them, were <HI>per&s;wa|ded,</HI> according to the <HI>judgement of charity,</HI> which <HI>covereth a multitude of &s;innes</HI><NOTE N="c" PLACE="marg">Prov. 10.12. 1 Pet. 4.8.</NOTE>, that &s;uch, and &s;uch, as <HI>profe&s;&s;ed</HI> the <HI>&s;ame Chri&s;t crucified,</HI> the <HI>&s;ame Chri&s;tian Religion</HI> with them&s;elves, were al&s;o in the &s;ame <HI>&s;tate of &s;alvation</HI> with them&s;elves; and &s;uch were the&s;e yet, of whom the <HI>Apo&s;tle</HI> &s;peaketh; and, of whom <HI>others</HI> had &s;o <HI>charitable an opinion:</HI> as yet, in <HI>appearance,</HI> they were <HI>devout profe&s;&s;ours</HI> of the Name of Chri&s;t: as yet, they were not become the Authors of <HI>damnable doctrines,</HI> and this the <HI>Apo&s;tles</HI> words <HI>imply;</HI> who &s;aith, <HI>There &s;hall be fal&s;e teach|ers among you;</HI> they were not &s;o yet: but, <HI>there &s;hall be</HI> &s;uch; though for a time (like <HI>Scribes</HI> and <HI>Phari&s;ees</HI>) they <HI>cover</HI> their <HI>hypocri&s;ie,</HI> under the <HI>&s;pecious veil</HI> of &s;anctity, and religious de|votion; and, &s;o long as in <HI>outward appearance</HI> they <HI>&s;eemed</HI> to be &s;uch (for, man cannot judge of the deceitfulne&s;s of the heart) &s;o long al&s;o they were <HI>deemed</HI> to be &s;uch by others, who (know|ing nothing to the contrary) judged, out of charity, that they were &s;uch whom Chri&s;t had <HI>bought,</HI> and <HI>redeemed,</HI> as well as them&s;elves; and, according to <HI>their judgement</HI> of them, rather than his own, <HI>Peter</HI> &s;peaketh this. 3. He &s;peaketh this, even of tho&s;e them&s;elves, whom he <HI>fore&s;aw</HI> &s;hould bring in <HI>damnable doctrines;</HI> but as yet, <HI>openly</HI> they did not: who, before they were <HI>led into that temptation (po&s;&s;ibly)</HI> were <HI>per&s;waded,</HI> and afterwards too (no doubt) that the Lord had <HI>bought</HI> them; it being more u&s;uall with de&s;peratly wicked men, to <HI>boa&s;t in vain</HI> of their <HI>redemption</HI> by Chri&s;t, than with tho&s;e, who are <HI>effe|ctually redeemed</HI> by him, <HI>fully</HI> to be <HI>per&s;waded</HI> of it: So that
<PB N="58" REF="32"> here is nothing at all that can any waies make for the <HI>advan|tage</HI> of the <HI>adver&s;e</HI> part; nothing, but the judgement of &s;uch, who &s;ometimes in <HI>hypocri&s;ie</HI> profe&s;&s;ed Chri&s;t, and afterwards became the <HI>guilty authors,</HI> and <HI>introducers</HI> of <HI>damnable doctrines:</HI> who&s;e judgement of them&s;elves, is as nothing; for &s;urely, they that could not <HI>judge aright</HI> of the <HI>doctrine of Chri&s;t,</HI> before Satan had fully deceived them, changing their <HI>gold</HI> for <HI>dro&s;&s;e,</HI> were le&s;s able, after they were &s;o deceived by him, to <HI>judge aright</HI> of their <HI>own redemption by Chri&s;t:</HI> And, as for the judge|ment of others, in this ca&s;e, it was their charity that <HI>mi&s;led</HI> them, and made them <HI>erre;</HI> and, they might be <HI>excu&s;able</HI> in that; yet, when they &s;aw it fall out, even as the <HI>Apo&s;tle</HI> had <HI>foretold,</HI> then (doubtle&s;s) they <HI>recanted</HI> their opinion; and, judged it to be &s;o, no longer then to them (who &s;aw but at a <HI>di&s;tance</HI>) it appeared to be &s;o. But, as for <HI>Peter</HI> who &s;pake this, both by way of <HI>prediction,</HI> there &s;hall be&mdash;; and al&s;o, by way of <HI>admonition,</HI> le&s;t other &s;hould be deceived by them; he only relateth what &s;hould come to pa&s;s, <HI>There &s;hall be fal&s;e teachers among you, who privily &s;hall bring in damnable do|ctrines,</HI> whereof (no doubt) this would be one, that Chri&s;t whom they <HI>denied,</HI> and by their <HI>damnable doctrines</HI> contemned, had <HI>bought</HI> and <HI>redeemed</HI> them; but, doth not at all <HI>affirm,</HI> what they <HI>granted</HI> unto them&s;elves, that he <HI>bought</HI> them, who <HI>dam|nably</HI> &s;hould <HI>deny</HI> him. And, this is enough to &s;atisfie <HI>mode&s;t,</HI> and <HI>moderate</HI> men, not <HI>ob&s;tinately querulous,</HI> and unwilling to be &s;atisfied, even when they might be &s;atisfied: This is enough to prove, that our Saviour, who <HI>died for all men,</HI> for <HI>every man,</HI> for all whom <HI>his Father gave him,</HI> bought not &s;uch as alwaies remain in their <HI>unbelief,</HI> and never will become <HI>penitent;</HI> becau&s;e <HI>&s;uch his Father never gave him.</HI></P>
<P N="6">6. The <HI>promi&s;es</HI> of the <HI>Go&s;pel</HI> are <HI>general,</HI> and <HI>univer&s;al;</HI> and, none are forbidden to hear it: Why then &s;hould not the <HI>Graces</HI> offered therein be <HI>univer&s;al</HI> al&s;o? What? doth God mock and delude men in <HI>promi&s;ing,</HI> and <HI>offering</HI> that by his <HI>Go&s;pel</HI> preached, which he never meaneth to be&s;tow? <HI>An&s;w.</HI> That the <HI>promi&s;es</HI> of the <HI>Go&s;pel</HI> are <HI>general,</HI> and <HI>univer&s;al,</HI> we ea&s;ily grant; provided, that it be under&s;tood with &s;uch a <HI>di|&s;tinction</HI> as this, that they are &s;uch only to the <HI>univer&s;ality</HI> of all true believers, but not at all to &s;uch as believe not; no more
<PB N="59" REF="32"> than a <HI>medicine</HI> which is fit to <HI>heal,</HI> is <HI>profitable</HI> to &s;uch as will not <HI>apply</HI> it: and, that the <HI>grace offered</HI> by the <HI>Go&s;pel</HI> is <HI>univer|&s;al</HI> al&s;o, we grant; but, to the &s;ame <HI>univer&s;ality</HI> of the true Church of Chri&s;t, we &s;till grant it; knowing, that we may not, we cannot grant it to any other who are not, or, &s;hall not be <HI>lively members</HI> of that <HI>my&s;tical body,</HI> whereof Chri&s;t alone is the <HI>Head;</HI> becau&s;e none are capable of the operation of tho&s;e <HI>graces promi&s;ed</HI> in the <HI>Go&s;pel,</HI> but &s;uch as belong to his own body, <HI>united</HI> unto him&s;elf by faith; be&s;ides, the <HI>principal end,</HI> why God ordained his <HI>Go&s;pel</HI> to be preached, &s;heweth plainly, that the <HI>&s;piritual graces offered</HI> therein, are not <HI>promi&s;cuou&s;ly</HI> common unto all in <HI>general</HI> that hear his Go&s;pel; no: and, <HI>that end</HI> was, <HI>for the perfecting of the Saints, for the work of the Mini&s;try, for the edifying of the body of Chri&s;t</HI><NOTE N="e" PLACE="marg">Eph. 4.11, 12, 13.</NOTE>; that, by this means, the whole number of his <HI>Elect</HI> might be gathered toge|ther, that as many as <HI>are ordained to eternal life might be &s;aved:</HI> that, I &s;ay, was the <HI>principal end</HI> why God would have his Go&s;|pel preached, even, that thereby he might gather together his <HI>own &s;heep,</HI> his <HI>own flock,</HI> into his <HI>own fold;</HI> to whom, <HI>directly,</HI> and <HI>with effect,</HI> the <HI>Evangelical graces</HI> are offered, by the preaching of his Go&s;pel: Yet, becau&s;e many who are not of his flock, are oftentimes <HI>mingled</HI> together in our <HI>holy Oratories,</HI> with tho&s;e that are; and, becau&s;e we, who are Preachers, and <HI>Publi&s;hers</HI> of the Go&s;pel of Chri&s;t, when <HI>we &s;ow our &s;eed,</HI> know not which is the <HI>good ground,</HI> let it be granted, if you will, that <HI>indirectly,</HI> and (as it were) by way of <HI>con&s;equence</HI> (I &s;ay not by way of <HI>concomitancy</HI>) tho&s;e <HI>Graces</HI> are <HI>offered</HI> unto many, who, though they are not forbidden to hear, yet, for want of faith, are not at all <HI>concerned</HI> in the benefit of tho&s;e <HI>graces</HI> &s;o <HI>offered:</HI> and, the <HI>fault</HI> is in the <HI>ground,</HI> not in the &s;eed; in the <HI>hardned,</HI> and <HI>unbelieving</HI> heart, that it bringeth forth no good fruit to <HI>maturity,</HI> not in the <HI>Go&s;pel,</HI> which is preached chiefly to &s;uch, as <HI>in an hone&s;t, and good heart, having heard the word, keep it, and bring forth fruit with patience</HI><NOTE N="f" PLACE="marg">Luc. 8.15.</NOTE>: &s;o that, who&s;oever &s;hall &s;ay, that God, if his <HI>Evangelical graces</HI> be not <HI>univer&s;al,</HI> and <HI>promi&s;cuou&s;ly</HI> common to all, offereth what he never meaneth to be&s;tow, and &s;o mocketh, and delu|deth men, who&s;oever &s;hall dare &s;ay this, <HI>He is a liar, and the truth is not in him:</HI> For, what&s;oever God offereth by the
<PB N="60" REF="33"> preaching of his Go&s;pel, he meaneth <HI>really</HI> to be&s;tow, and doth, on all tho&s;e to whom it is <HI>directly</HI> offered, even to his Church and cho&s;en. What then? are <HI>ob&s;tinate</HI> and <HI>malicious &s;inners</HI> (&s;uch as are <HI>&s;hut up in unbelief</HI>) are &s;uch mocked, and deluded, if they participate not of tho&s;e <HI>promi&s;es of grace,</HI> wherein they never had any <HI>intere&s;t?</HI> Nothing &s;o: But rather, hearing <HI>&s;uch graces offered</HI> by the Go&s;pel, and not <HI>receiving</HI> and <HI>applying</HI> them by the <HI>hand</HI> of faith, they mock, and delude them&s;elves, to their own de&s;truction: for, this becomes unto them an <HI>occa&s;ion,</HI> to <HI>aggravate</HI> their &s;inne, to <HI>blinde</HI> and <HI>harden</HI> their hearts more and more, and to <HI>leave them without excu&s;e</HI> in the day of judgement: as (no doubt) <HI>Pharaohs</HI> heart was more and more <HI>obdurated,</HI> when he ob&s;tinatly refu&s;ed to obey the voice of <HI>Mo&s;es</HI> and <HI>Aaron:</HI> and <HI>Jeru&s;alems</HI> &s;inne was <HI>aggra|vated,</HI> becau&s;e they refu&s;ed with the like ob&s;tinacy, to hearken to the voice of the Prophets, &s;o often &s;ent unto them: <HI>O Je|ru&s;alem, Jeru&s;alem,</HI> &s;aith our Saviour, <HI>thou that kille&s;t the Pro|phets, and &s;tone&s;t them that are &s;ent unto thee, how often would I have gathered thee together, as an hen gathereth her chickens un|der her wings, and ye would not</HI><NOTE N="g" PLACE="marg">Mat. 23.37.</NOTE>? and, &s;uch who&s;e &s;innes are <HI>occa&s;ionally aggravated,</HI> and their hearts more and more <HI>hard|ned,</HI> by the preaching of the Go&s;pel, becau&s;e they deride and contemn it, &s;uch mu&s;t needs be left <HI>without excu&s;e:</HI> As our Saviour &s;aid of the unbelieving Jews, <HI>If I had not come, and &s;poken unto them, they had not had &s;inne</HI> (not &s;o great &s;inne) <HI>but now they have no cloak for their &s;inne</HI><NOTE N="h" PLACE="marg">Joh. 15.22.</NOTE>: Now, after they have heard, and not believed my Go&s;pel, which is <HI>the power of God unto &s;alvation, to every one that believeth</HI><NOTE N="i" PLACE="marg">Rom. 1.16.</NOTE>: now, after <HI>light is come into the world, and they have loved darkne&s;s more than light</HI><NOTE N="k" PLACE="marg">Joh. 3.19.</NOTE>; now they have no cloak for their &s;inne, but are left <HI>without excu&s;e</HI> to the judgement of that great day. But, <HI>enough</HI> (if not <HI>too much,</HI> in &s;uch a narrow room as this) in <HI>An&s;wer</HI> to the&s;e <HI>Objections;</HI> and I wi&s;h it may be <HI>&s;atisfactory.</HI> Let us now look back again to what we were &s;peaking of before (&s;uppo&s;ing all this to be but a <HI>Parenthe&s;is,</HI> though it be a long one) and, we were &s;peaking before of the <HI>Qualification</HI> of &s;uch <HI>Per&s;ons</HI> as our Saviour mo&s;t <HI>gratiou&s;ly calleth</HI> and <HI>invi|teth</HI> unto him&s;elf: <HI>All you that labour, and are heavy laden.</HI></P>
<PB N="61" REF="33">
<P><HI>Theophylact</HI> upon the <HI>Text,</HI> under&s;tandeth by tho&s;e that <HI>labour,</HI> the <HI>Jews,</HI> wearied, and tired out with the ob&s;ervance of <HI>legal Ceremonies:</HI> By tho&s;e that are <HI>heavy laden,</HI> the <HI>Gen|tiles</HI><NOTE N="l" PLACE="marg">Onere peccato|rum oppre&s;&s;as.</NOTE>, oppre&s;&s;ed with the weight of their &s;innes: and &s;o, S^t <HI>Hilary</HI><NOTE N="m" PLACE="marg">Canon. <HI>11.</HI> in Matth.</NOTE>, before him; <HI>pithy</HI> (I confe&s;s) but, as to our pur|po&s;e, not <HI>full,</HI> not <HI>favourable expre&s;&s;ions:</HI> For, 'tis not enough to know that we are weary (our &s;innes cau&s;ing that <HI>&s;pirituall faintne&s;s</HI> in us) unle&s;s we &s;eek al&s;o for <HI>re&s;t,</HI> for <HI>recon|ciliation</HI> with God in Chri&s;t: not enough to lie down under the weight of our &s;innes, as a bea&s;t under his burden, carele&s;s and &s;ecure, unle&s;s we <HI>labour</HI> to be ea&s;ed of that burden, and believe in Chri&s;t: In &s;hort: The &s;ight of our <HI>&s;innes,</HI> becau&s;e they offend God, mu&s;t make us de&s;ire to become <HI>Saints,</HI> that we may plea&s;e God: and, they that are &s;uch, whether <HI>Jews,</HI> or <HI>Gentiles,</HI> no difference at all is there in <HI>Gods &s;ight</HI> among&s;t them, nor in our <HI>Saviours acceptation</HI> of them: who know|eth, that his Father is <HI>no re&s;pecter of per&s;ons, but in every Na|tion he that feareth him, and worketh righteou&s;ne&s;s is accepted with him</HI><NOTE N="n" PLACE="marg">Act. 10, 34, 35.</NOTE>. <HI>All you that labour, and are heavy laden.</HI></P>
<P>But, why doth our Saviour here mention <HI>labouring,</HI> before <HI>heavy laden?</HI> Is it not an <GAP DESC="foreign">? Is it not a <HI>mi&s;placing</HI> of the words, naming that <HI>fir&s;t,</HI> which &s;hould be <HI>la&s;t? Heavy laden,</HI> &s;etting us, by nature, a <HI>degree</HI> at lea&s;t, further from our God, than <HI>labouring</HI> doth: <HI>Heavy laden,</HI> noting but the <HI>&s;ight,</HI> or at mo&s;t the <HI>fir&s;t &s;en&s;e</HI> of the <HI>weighty burden of our &s;ins: Labouring,</HI> the <HI>godly care</HI> we take to be <HI>ea&s;ed</HI> of <HI>our &s;innes:</HI> Lo! that which is <HI>fir&s;t</HI> in the <HI>cour&s;e</HI> of our &s;innes, and that, not too too forward an <HI>inclination</HI> neither, to ari&s;e from our &s;innes, that is <HI>la&s;t</HI> here in the mouth of our Saviour: But, &s;hould it not rather be, <HI>All you that are heavy laden, and la|bour?</HI> but, let it &s;tand as it is: <HI>What I have written, I have written;</HI> and I will tell you what I conceive of it; thus: That which our Saviour <HI>be&s;t liketh</HI> of, that he <HI>fir&s;t &s;peaketh</HI> of: Now, he liketh farre better of us, when we are <HI>labouring</HI> to be freed from the <HI>guilt</HI> of our &s;innes, than when we are <HI>heavy laden,</HI> and do but begin (if that) with <HI>&s;ome di&s;like,</HI> to feel the weighty burden of our &s;innes: therefore, the <HI>neerer</HI> we are to him <HI>in grace,</HI> the <HI>neerer</HI> &s;hall we be to him <HI>in acceptance:</HI> If he do but <HI>entertain us,</HI> it &s;hall be with him&s;elf. <HI>Behold, I &s;tand
<PB N="62" REF="34"> at the door, and knock, if any man hear my voice, and open the door, I will come in to him, and &s;up with him, and he with me</HI><NOTE N="o" PLACE="marg">Rev. 3.20.</NOTE>: &s;o, if he do but <HI>name us,</HI> when he begins to love us (as then he doth, when we begin not to love our &s;innes) it &s;hall be next unto him&s;elf; as here: <HI>All you that labour</HI> (a word noting, that <HI>divine Grace</HI> from on high hath <HI>vi&s;ited us,</HI> and by <HI>vi&s;i|ting,</HI> hath <HI>produced</HI> in us, both a <HI>loathing</HI> of &s;inne, and al&s;o an hmble &s;uit for more, and more <HI>Grace,</HI> untill we obtain remi&s;&s;ion of &s;inne) even this (I &s;uppo&s;e, for this cau&s;e) is placed in the <HI>Text,</HI> next (unto) <HI>unto me.</HI></P>
<P>So it is; <HI>our advocate with the Father,</HI> is<NOTE N="p" PLACE="marg">1 Ioh. 2.1.</NOTE> our Saviour, our <HI>advocate</HI> with our Saviour is our <HI>heart, broken</HI> and <HI>brui&s;ed</HI> with a <HI>godly &s;orrow,</HI> for our &s;innes: when he him&s;elf had <HI>&s;uffered</HI> all the torments, that either the <HI>wrath</HI> of God, or the <HI>malice</HI> of men, and divels could lay upon him, yet, <HI>not a bone of him was broken</HI><NOTE N="q" PLACE="marg">Exod. 12.46. Numb. 9.12. Ioh 19 33.3.6</NOTE>: 'tis not the <HI>breaking of our bones,</HI> the <HI>&s;evere cha&s;ti&s;ing</HI> of our bodies, but the <HI>breaking,</HI> and <HI>renting of our hearts</HI> that Chri&s;t accepteth: he that was <HI>wound|ed for our &s;innes, and brui&s;ed for our iniquities</HI><NOTE N="r" PLACE="marg">E&s;a. 35.5.</NOTE>, loves a <HI>wounded,</HI> a <HI>broken, a contrite heart: filius tantarum lachry|marum</HI><NOTE N="&s;" PLACE="marg">Augu&s;t. 1. <HI>Confe&s;&s;.</HI></NOTE>, he that &s;hed his bloud for us, will not &s;uffer tho&s;e to peri&s;h, who &s;hed the tears of true repentance for their &s;innes: that which <HI>Tacitus</HI> complained of, and ju&s;tly, too; namely, that in <HI>Domitian's</HI> time, even their very groanes were taken notice of<NOTE N="t" PLACE="marg">Cum &s;uspiria &s;ub&s;criberentur, &amp;c. in vita <HI>Iul. Agric.</HI> p <HI>743.</HI></NOTE>; meaning, that they could not greive, and mourn &s;ecretly for their pre&s;ent mi&s;ery, but they were &s;oon ob&s;erved and de&s;ign'd for greater mi&s;ery, that, that is our comfort; for, even our very &s;ighes, our groanes, our teares are taken notice of in Gods &s;ight, and put into <HI>his bottle, P&s;al.</HI> 56.8. and, if we truly bewaile our &s;innes, and mourn becau&s;e we have offended our good God, 'tis <HI>evidence enough</HI> to our own &s;oules, that we are de&s;ign'd for eternall glory, with God.</P>
<P>O then that <HI>mine eyes</HI> (yea, and <HI>mine heart</HI> too) were a <HI>fountain of tears,</HI> and that my God would make <HI>rivers runne in the&s;e dry places:</HI> I read of <HI>great lamentation</HI> made over the <HI>Martyr Steven</HI><NOTE N="u" PLACE="marg">Act. 8.2.</NOTE>: but, I &s;eldome make any lamentation for my &s;inne; in the <HI>Prophet Zachary,</HI> there is mention of <HI>a deep pit, wherein there is no water</HI><NOTE N="*" PLACE="marg">Zach. 9 11.</NOTE>. Such, &s;uch a thing may
<PB N="63" REF="34"> my <HI>&s;infull heart</HI> fitly be <HI>compared</HI> unto: it is <HI>deep,</HI> farther remote from my God, then I would have it: <HI>no water is there in it,</HI> no <HI>teares</HI> of true <HI>Contrition</HI> in it: I repent not &s;o often, &s;o &s;eriou&s;ly for my &s;innes, as I ought, as I &s;hould, and there|fore I grieve, becau&s;e I cannot &s;ufficiently grieve, I weep, becau&s;e I cannot &s;ufficiently weep: I know, that <HI>all tears &s;hall be wiped from mine eyes</HI><NOTE N="x" PLACE="marg">Rev. 7.17.</NOTE>, when I &s;hall be in Heaven; but, I would not have it &s;o, while I am on earth: becau&s;e, here mu&s;t be <HI>labouring, groneing, &s;trong crying, and teares</HI> (if not of the <HI>eye,</HI> yet of the <HI>heart</HI>) before we can come to tho&s;e heavenly habitations: the <HI>&s;ouls under the Altar cry, how long</HI><NOTE N="y" PLACE="marg">Rev. 6.10.</NOTE>? and, our Soules that are <HI>redeemed</HI> by him that was <HI>&s;acrificed</HI> on the <HI>Altar</HI> of the <HI>Cro&s;s</HI> for us, mu&s;t cry unto him for pardon, and forgivene&s;s; <HI>how long?</HI> even till heaven hath made us glorious: thus, hitherto our di&s;cour&s;e hath been <HI>bu&s;ied</HI> in &s;etting before you, fir&s;t, the <HI>Per&s;ons</HI> whom our Saviour here &s;o <HI>gratiou&s;ly calleth,</HI> and <HI>inviteth: All you that labour, and are heavy laden.</HI></P>
<P N="2">2. The <HI>word,</HI> or <HI>manner</HI> of his <HI>calling,</HI> and <HI>inviting</HI> us, is; <HI>Come;</HI> lo! Sometimes we call unto Chri&s;t; as, <HI>come Lord Je&s;us, come quickly</HI><NOTE N="a" PLACE="marg">Rev. 22.20.</NOTE>: and, the <HI>Spou&s;e,</HI> the <HI>Church</HI> in the <HI>Canticles,</HI> &s;aith, <HI>come my beloved</HI><NOTE N="b" PLACE="marg">Cant. 7.11.</NOTE>: oftentimes, Chri&s;t cal|leth unto us: So that, calling there is on both &s;ides; but, the <HI>moving Cau&s;es</HI> are <HI>different; nece&s;&s;ity</HI> moveth us; that, in time of need, we may be <HI>releived: mercy</HI> moveth him; that (returning from our &s;innes) we may be <HI>pardoned:</HI> 'tis our <HI>duty</HI> to call unto him: <HI>One deep calleth another;</HI> the <HI>depth of our mi&s;ery,</HI> mu&s;t call for the <HI>depth of his mercy;</HI> 'tis his <HI>meer love,</HI> that he will call unto us; for he might ju&s;tly &s;uffer us to peri&s;h in our &s;innes, and not call us to repentance; he might pa&s;s by us, as the <HI>Prie&s;t,</HI> and <HI>Levite</HI> did, by the wounded man, <HI>clau&s;o labello,</HI><NOTE PLACE="marg">Luk. 10.30, 31.</NOTE> and not &s;o much as vouch&s;afe to &s;peak unto us, nor &s;hew us any the lea&s;t &s;igns of favour, and compa&s;&s;ion; but this <HI>good Samaritane</HI> (&s;uch is his love unto us) will not, cannot, but rather, gratiou&s;ly &s;peaking unto us, &s;aith as in another <HI>ca&s;e</HI> he once &s;aid unto his <HI>Parents, wi&s;t ye not that I mu&s;t go about my Fathers bu&s;ine&s;s</HI><NOTE N="d" PLACE="marg">Luk. 2.49.</NOTE>? &s;o he &s;aith &s;till, wi&s;t ye not that I mu&s;t go about my <HI>Brethrens bu|&s;ine&s;s?</HI> which is his <HI>Fathers bu&s;ine&s;s</HI> al&s;o, concerning <HI>mans
<PB N="64" REF="35"> Salvation;</HI> being evermore <HI>bu&s;ied,</HI> either in <HI>praying</HI> for us; <HI>Holy Father, keep through thine own Name, tho&s;e whom thou ha&s;t given me</HI><NOTE N="e" PLACE="marg">Ioh. 17 11.</NOTE>: or, <HI>comforting us,</HI> by <HI>pouring wine,</HI> and <HI>oyl,</HI> into our <HI>wounds, heavenly con&s;olations</HI> into our &s;oules, to <HI>&s;upply</HI> them, to <HI>&s;ave</HI> them; evermore performing that work, for which his Father &s;ent him, even, <HI>to comfort all that mourn</HI><NOTE N="f" PLACE="marg">I&s;a. 61.2.</NOTE>; for, <HI>teaching</HI> us, <HI>in&s;tructing</HI> us; <HI>Learn of me</HI><NOTE N="g" PLACE="marg">Mat. 11.29.</NOTE>; or (which includes all the re&s;t) <HI>calling,</HI> and <HI>inviting</HI> us unto him&s;elf: <HI>Come.</HI></P>
<P><NOTE N="h" PLACE="marg">Fer. <HI>4.</HI> Domin. <HI>4.</HI> Po&s;t. Octav. Epiphan.</NOTE><HI>Haymo</HI> hath noted on the words of the Text, that thereare <HI>four &s;uch callings</HI> (including this) in the &s;acred writ: <HI>Two,</HI> in the <HI>old;</HI> in the <HI>new Te&s;tamnet, Two:</HI> the <HI>fir&s;t, Come ye Children, and hearken unto me, I will teach you the fear of the Lord</HI><NOTE N="i" PLACE="marg">P&s;al. 34.11.</NOTE>: the <HI>&s;econd, O come let us wor&s;hip, and fall down, and kneel before the Lord our maker</HI><NOTE N="k" PLACE="marg">P&s;al. 95.6.</NOTE>: when we have learnt to fear God, we mu&s;t &s;hew it, even by our <HI>outward po&s;ture,</HI> and <HI>deportment:</HI> the <HI>Third,</HI> is this in the <HI>Text:</HI> and, all the&s;e are already <HI>pa&s;t;</HI> as to the <HI>&s;ound,</HI> which is <HI>vani&s;hed,</HI> though not to the <HI>&s;en&s;e,</HI> and <HI>&s;ub&s;tance</HI> of them, which endureth for ever: the <HI>Fourth,</HI> which is yet <HI>to come,</HI> as to the <HI>finall promulgation</HI> of it, is that, which all the faithfull &s;hall hear with <HI>exceed|ing great joy,</HI> at the la&s;t day, when they &s;hall be <HI>called</HI> to meet the Lord in the ayr; <HI>Come ye ble&s;&s;ed of my Father</HI> &amp;c<NOTE N="l" PLACE="marg">Mat. 25 34.</NOTE>. ble&s;&s;ed <HI>then,</HI> becau&s;e <HI>religious, fearing God, now;</HI> becau&s;e <HI>humble, humbled, kneeling, falling down, now;</HI> becau&s;e <HI>la|bouring, truely grieved for our &s;innes, now;</HI> the <HI>&s;ame happine&s;s</HI> is for all &s;uch: the <HI>&s;ame word</HI> of <HI>Invitation</HI> is to all &s;uch: <HI>Come.</HI></P>
<P>Lo! 'tis but <HI>one word;</HI> yet &s;urely, <HI>Two things</HI> more may we di&s;cover by it, then hitherto you have heard: and, you will ea&s;ily perceive what it is, by a <HI>po&s;itive An&s;wer</HI> to <HI>Two Que&s;tions.</HI> as,</P>
<P N="1">1. Doth not this <HI>word (Come)</HI> ju&s;tly <HI>accu&s;e</HI> us of a <HI>&s;in|full inclination</HI> from our God? Yes; it doth: for, were we now, as at fir&s;t we were, righteous, innocent, holy, ju&s;t, what need at all were there of &s;uch a <HI>Call</HI> as this? <HI>Come:</HI> wherefore, as it was &s;aid to <HI>Peter, thy &s;peech be|wrayeth thee</HI><NOTE N="m" PLACE="marg">Mar. 26.73.</NOTE>: &s;o, this <HI>&s;peech,</HI> this <HI>word</HI> of our Saviour here <HI>bewrayeth</HI> us, <HI>accu&s;eth</HI> us, of a <HI>naturall inclination</HI> to
<PB N="65" REF="35"> <HI>revolt</HI> from our maker; while the fir&s;t man kept his <HI>Creators image undefaced,</HI> we heard of nothing then, but <HI>vald&egrave; bonum,</HI> every thing was very good<NOTE N="n" PLACE="marg">Gen. 1.3, 1.</NOTE>: man, among&s;t the re&s;t, being approved of. as mo&s;t <HI>conformable</HI> to his makers will: but, after his fall (con&s;cious of his own <HI>&s;infull guilt</HI>) he pre|&s;ently thinks of <HI>hiding him&s;elf:</HI> Lo! this, this is the <HI>fir&s;t thought</HI> of a <HI>naturall man,</HI> to go as farre as he can from his God: then, when he begins to <HI>rebell,</HI> God begins to <HI>call; Adam where art thou</HI><NOTE N="o" PLACE="marg">Gen. 3.8, 9.</NOTE>? no <HI>calling,</HI> unto him, was there before, becau&s;e no <HI>revolting</HI> from God was there before, So it is; to turn away from our God, and his <HI>Grace,</HI> is our <HI>naturall,</HI> and <HI>&s;infull inclination: all we like &s;heep have gone a&s;tray, and turned every one to his own way</HI><NOTE N="p" PLACE="marg">I&s;a. 53.6.</NOTE>: being like the <HI>di&s;&s;olute Prodigall,</HI> going into a <HI>farre Countrey; farre</HI> from <HI>our God,</HI> and <HI>his Grace:</HI> like the <HI>lo&s;t Sheep, loo&s;eing</HI> our &s;elves, by following the <HI>guidance</HI> of our own <HI>vain imagi|nations:</HI> and, needs mu&s;t he <HI>loo&s;e him&s;elf,</HI> who goeth from <HI>Christ, who is the way</HI><NOTE N="q" PLACE="marg">Ioh. 14.6.</NOTE>: naturally, we <HI>&s;tick fa&s;t in the deep mire, where no ground is,</HI> in the <HI>depth</HI> of our &s;innes, where no <HI>&s;ure foundation</HI> is, and &s;ink lower, and lower, farther, and farther from <HI>our heavenly Redeemer:</HI> we have the <HI>te&s;timony</HI> of it in our own <HI>Con&s;ciences:</HI> we have the <HI>proof</HI> of it in the <HI>Text,</HI> by this <HI>convincing,</HI> by this <HI>accu&s;ing word,</HI> as we now con&s;ider it: <HI>Come.</HI></P>
<P N="2">2. Doth not this <HI>word (Come)</HI> ju&s;tly <HI>accu&s;e</HI> us al&s;o: of our <HI>unwillingne&s;s</HI> (after we have once for&s;aken him) to return again unto our God? Yes; it doth: for, this <GAP DESC="foreign">, this <HI>changing</HI> of our minds, this <HI>amending,</HI> and <HI>correcting</HI> of what is ami&s;s, this <HI>returning</HI> from our evill ways, we cannot away with: when we have not had <HI>primas &s;apientiae,</HI> we are not willing to have <HI>&s;ecundas mode&s;tiae</HI><NOTE N="r" PLACE="marg">Cum &s;em&egrave;l aberraverint, con&s;tant&egrave;r in &s;tultitia per&s;eve|rant. Lactant. divin. Iu&s;t. <HI>lib. 3. cap. 24.</HI></NOTE>: becau&s;e at the fir&s;t we have cho&s;en the <HI>wor&s;er part,</HI> &s;o ob&s;tinate we are, that we will not amend our choice: the <HI>wi&s;e men returned to their Country another way</HI><NOTE N="&s;" PLACE="marg">Mat. 2.12.</NOTE>: we, of our &s;elves, willingly, return to our God, no way: &s;o much we love <HI>our &s;innes,</HI> tkat we <HI>preferre</HI> them, even before the <HI>&s;aving</HI> of <HI>our Soules:</HI> we do; our God <HI>knows</HI> it to be &s;o: and, our Saviour, by <HI>re|calling</HI> us (<HI>wilfully</HI> gone a&s;tray <HI>unwilling</HI> to return) <HI>confirms</HI> it to be &s;o; accu&s;ing us of <HI>both,</HI> by this <HI>one</HI> word: <HI>Come.</HI></P>
<PB N="66" REF="36">
<P>A word then it may be of <HI>reprehen&s;ion:</HI> yet, 'tis a word al&s;o expre&s;&s;ing much <HI>affection</HI> to &s;infull men. <HI>Come: reprehen&s;ion</HI> (if I may &s;o &s;peak) being of one, and the &s;ame <HI>family,</HI> and of <HI>intimate acquaintance</HI> with <HI>affection;</HI> and may <HI>both</HI> well agree together in <HI>one,</HI> and the <HI>&s;ame per&s;on;</HI> and, &s;o they may here: <HI>Thou &s;halt not hate thy brother in thy heart, thou &s;halt in any wi&s;e rebuke thy brother; and not &s;uffer &s;inne upon him</HI><NOTE N="t" PLACE="marg">Lev. 19.17.</NOTE>. And, to the end, that &s;inne might not be upon us, our Saviour here, by <HI>one</HI> and the <HI>&s;ame word, rebukes</HI> us, and yet &s;hews that he <HI>loves</HI> us too; and, &s;o we now look upon it, as an <HI>expre&s;&s;ion</HI> of <HI>his love,</HI> of <HI>his great</HI> love unto us: farre greater than that of <HI>Paul</HI> to <HI>One&s;imus,</HI> Philem. <HI>v.</HI> 9, 10. or, of <HI>John</HI> the <HI>Evangeli&s;t,</HI> to that di&s;&s;olute yong man, of whom <HI>Eu&s;ebius</HI><NOTE N="u" PLACE="marg">Eccl. Hi&s;tor. lib. <HI>3</HI> ca. <HI>23.</HI></NOTE>. Lo! though we go a&s;tray, and are unwilling to return; though <HI>wedded</HI> we are to our own &s;infull lu&s;ts and affections, yet our Saviour &s;eeks to <HI>divert</HI> us from that <HI>carnall mind</HI> in us, <HI>which is enmity again&s;t God</HI><NOTE N="*" PLACE="marg">Rom. 8.7.</NOTE>, and <HI>marry</HI> us unto him&s;elf; and, not as the creature, &s;o is the Creator; not as the &s;eller, &s;o is the buyer: the <HI>creature</HI> is <HI>mi&s;erable,</HI> the <HI>Creator mercifull:</HI> the <HI>&s;eller</HI> is carele&s;s of his &s;oul, the <HI>buyer</HI> carefull to &s;ave our &s;ouls: We <HI>&s;ell</HI> our &s;elves to <HI>&s;inne,</HI> and <HI>Satan</HI> for <HI>nought,</HI> our Saviour <HI>buyes</HI> us at an <HI>high price;</HI> and, he that <HI>bought</HI> us with <HI>his blood</HI> (&s;o great is his love unto us) <HI>cals</HI> us, that we might be eternally partakers of the benefit of that invaluable purcha&s;e. <HI>Come;</HI> nay more, he that <HI>cals</HI> us, doth out of his love &s;till (le&s;t we &s;hould <HI>erre,</HI> and <HI>mi&s;take</HI> the way) <HI>guide</HI> and <HI>direct</HI> us too. <HI>Come unto me:</HI> And thus,</P>
<P N="3">3. By our Saviour him&s;elf are we <HI>guided</HI> unto him&s;elf, by this <HI>call,</HI> and <HI>invitation, Come unto me:</HI> So that he who &s;aith in the <HI>Go&s;pel, Suffer little children to come unto me, and forbid them not</HI><NOTE N="x" PLACE="marg">Luc. 18.16.</NOTE>; being much <HI>delighted</HI> with <HI>innocency.</HI> Saith al&s;o, &s;uffer &s;inners to come unto me, and forbid them not; being very much <HI>delighted</HI> in &s;hewing <HI>mercy:</HI> but the <HI>Phari&s;ees</HI> will <HI>murmure</HI> at it, <HI>Your Ma&s;ter eateth with Publicans and &s;inners</HI><NOTE N="y" PLACE="marg">Matth. 9.11.</NOTE>. The <HI>elder Brother</HI> (the <HI>Jew</HI><NOTE N="a" PLACE="marg">Chry&s;ol. <HI>Se<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">m.</HI> 1.</NOTE>) will be di&s;contented at it, and <HI>will not go in,</HI> Luk. 15, 28. if his <HI>younger Brother</HI> (the <HI>Gentile,</HI> that <HI>once lu&s;t Prodigall</HI>) be received by his Father with any &s;ignes of favour, and joyfull entertainment: His ears cannot hear with patience, <HI>Bring hither the fatted calf, and kill it: and
<PB N="67" REF="36"> let us eat, and be merry,</HI> v. 23. Much like unto the <HI>Apo&s;tate An|gels,</HI> of whom <HI>Bernard</HI> &s;pake truly, <HI>Maluerunt e&s;&s;e &s;ine Deo,</HI><NOTE N="b" PLACE="marg">Serm. <HI>2.</HI> de verbis E&s;ayae.</NOTE> <HI>quam &s;ub Deo,</HI> choo&s;ing rather to be without the favour of God, then continue obedient unto God: not well <HI>reli&s;hing,</HI> that (they them&s;elves being lo&s;t) &s;infull man &s;hould be become happy in a Saviour. <HI>Novatus,</HI> and his <HI>Di&s;ciples,</HI> will ab&s;olute|ly gain&s;ay it: <HI>Lap&s;is nulla &s;pes veniae,</HI> is their <HI>doctrine;</HI> to &s;uch as fall into any hainous &s;innes after Bapti&s;m, <HI>no pardon, no mer|cy</HI> mu&s;t be <HI>promi&s;ed,</HI> mu&s;t be <HI>granted</HI><NOTE N="c" PLACE="marg"><HI>Cypr.</HI> Epi&s;t. ad Novat. Hae|retic.</NOTE>. But, away from me all you that <HI>repine</HI> and <HI>grudge</HI> at any <HI>&s;inners</HI> happine&s;s in a <HI>Sa|viour:</HI> For, <HI>Velit, nolit Novatus Haereticus, omni tempore gra|tia Dei recipit paenitentes</HI><NOTE N="d" PLACE="marg">Idem de Cae|na Domini. <HI>p. 455.</HI></NOTE>, there is mercy alwaies kept in &s;tore with him for <HI>penitent &s;inners,</HI> who came into the world <HI>to call &s;inners to repentance</HI><NOTE N="e" PLACE="marg">Matth. 9.13.</NOTE>. And, no &s;tronger <HI>Argument</HI> can we have, that our Saviour with <HI>all acceptance</HI> receiveth penitent &s;inners, than his <HI>own word</HI> here, both <HI>inviting</HI> us unto him|&s;elf, <HI>Come:</HI> And al&s;o <HI>directing</HI> us unto him&s;elf; <HI>&V;nto me.</HI></P>
<P>And, not to any other, but only to him&s;elf alone, are we <HI>guided</HI> by this <HI>Call,</HI> by this <HI>invitation, &V;nto me.</HI> Wherefore, 'tis good for us to be here: Three <HI>Tabernacles</HI> we care not for, only, <HI>one Saviour</HI> &s;hall <HI>&s;uffice</HI> us, <HI>one Mediator</HI> &s;hall <HI>&s;atisfie</HI> us, <HI>one Redeemer</HI> &s;hall <HI>&s;ave</HI> us. <HI>Mo&s;es was in the mountain alone</HI><NOTE N="f" PLACE="marg">Exod. 14.2.</NOTE>. <HI>Aaron went into the holy of holies alone</HI><NOTE N="g" PLACE="marg">Lev. 16.17.</NOTE>. <HI>Our Saviour is entred into heaven for us alone</HI><NOTE N="h" PLACE="marg">Heb. 9.7, 12.</NOTE>: And, <HI>&V;bi ben&egrave; &s;ine illo, ubi mal&egrave; cum illo?</HI> Where can it be well for us without him, where can it be ill with<NOTE N="i" PLACE="marg"><HI>Bern.</HI> Serm. <HI>1.</HI> de advent. Dom.</NOTE> him? 'Tis good then for us to be here, even un|der the <HI>wings,</HI> under the <HI>feathers,</HI> under the <HI>favour</HI> of one only Saviour and Redeemer: <HI>There is one alone, and there is not a &s;econd</HI><NOTE N="k" PLACE="marg">Eccl. 4.8.</NOTE> And, he that hath not a <HI>&s;econd,</HI> no <HI>partner,</HI> no <HI>&s;harer</HI> with him, in the work of our <HI>Redemption,</HI> but wrought it him&s;elf alone; <HI>guides</HI> us to him&s;elf alone, that only in him, we may reap the <HI>plentifull fruit</HI> of his <HI>redemption, unto me;</HI> and, not unto any other.</P>
<P>Thus, you &s;ee, that this <HI>word,</HI> which principally is <HI>directive,</HI> is, by <HI>con&s;equence,</HI> become <HI>exclu&s;ive</HI> too: utterly <HI>debarring</HI> us from coming unto, from making our <HI>addre&s;&s;es</HI> unto any other <HI>mediators</HI> what&s;oever: and, <HI>exclu&s;ive</HI> it mu&s;t needs be, becau&s;e <HI>there is but one Mediator</HI> (whether of <HI>redemption,</HI> or <HI>interce&s;|&s;ion)
<PB N="68" REF="37"> between God and man, the man Chri&s;t Je&s;us</HI><NOTE N="l" PLACE="marg">1 Tim. 2.5.</NOTE>: who daily prayeth for us, that <HI>his &s;atisfaction</HI> may be <HI>accounted ours;</HI> that his <HI>righteou&s;ne&s;s</HI> may be <HI>imputed</HI> unto us, as if it were <HI>ours;</HI> that his <HI>innocency,</HI> may be <HI>accepted</HI> of his Father, as <HI>ours: &V;nto me;</HI> who is <HI>the door</HI><NOTE N="m" PLACE="marg">Joh. 10.9.</NOTE>; and, none can enter into his <HI>Fa|thers hou&s;e,</HI> into his <HI>Fathers joy,</HI> but only by him: nor, ob|tain any <HI>favour</HI> of his Father, but only by him, and his <HI>&s;ole mediation; What&s;oever ye &s;hall ask the Father in my Name</HI> (not in the name, or by the <HI>interce&s;&s;ion</HI> of <HI>Angels</HI> or <HI>Saints</HI>) but, <HI>in my Name,</HI> &s;aith our Saviour<NOTE N="n" PLACE="marg">Joh. 16.23.</NOTE>, <HI>he will give it you. &V;nto me;</HI> while he was <HI>on earth,</HI> he accepted not of the inter|ce&s;&s;ion even of the Apo&s;tles them&s;elves, for the importunate woman of <HI>Canaan</HI><NOTE N="o" PLACE="marg">Mat. 15.24.</NOTE>: Nay he &s;aid unto his own mother, the ble&s;&s;ed Virgin <HI>Mary,</HI> when &s;he &s;ollicited him for a &s;upply of wine, even at a Marriage fea&s;t, <HI>Woman what have I to do with thee?</HI> and &s;urely, he admits not, either of <HI>hers,</HI> or of the <HI>me|diation</HI> of any <HI>other</HI> for us, now he is <HI>in heaven:</HI> and, who|&s;oever &s;hall attempt it, they are <HI>repelled,</HI> and <HI>excluded</HI> here with, <HI>&V;nto me:</HI> who&s;e <HI>mediation</HI> alone with his Father in hea|ven, is <HI>all-&s;ufficient</HI> for us; and wants, neither the <HI>petitions</HI> of others unto him&s;elf for us, as if (without the <HI>mediation,</HI> and <HI>interce&s;&s;ion</HI> of <HI>Angels</HI> and <HI>Saints</HI> in heaven) he would not <HI>remember</HI> us: nor &s;tandeth he in need of the <HI>Auxiliary &s;up|plications</HI> of others unto his Father, without him, by way of <HI>&s;upplement,</HI> as if his <HI>&s;upplications</HI> alone were not every way <HI>all-&s;ufficient:</HI> he that is our <HI>perfect Mediator</HI> wanteth neither. 'Tis in vain then for any man to <HI>decline</HI> him, and <HI>&s;eek</HI> to others, &s;ince he hath here expre&s;ly commanded us, to come <HI>immediatly</HI> unto him&s;elf, and, in this <HI>ca&s;e, decline</HI> all others. <HI>&V;nto me:</HI> I will &s;ay then with <HI>Au&s;tin</HI><NOTE N="p" PLACE="marg">Confe&s;&s;. lib. <HI>10</HI> cap. <HI>42.</HI></NOTE>, Whom &s;hall I find that can recon|cile me unto thee, O God? Shall I go to the <HI>Angels?</HI> by what <HI>prayer?</HI> by what <HI>Sacraments?</HI> many endeavouring to come unto thee, and being not able by them&s;elves, as I hear, have tried the&s;e things, and worthily have been deluded: and &s;o &s;hall all tho&s;e be, who try &s;uch things: who pray fir&s;t unto <HI>Saints</HI> (who cannot hear them) to pray unto our Saviour for them, who therefore will not hear them, becau&s;e neglecting him (and to joyn others with him in the <HI>Office</HI> of his <HI>Media|tor&s;hip,</HI> apart whereof is his <HI>interce&s;&s;ion</HI> for us, is highly to neg|lect
<PB N="69" REF="37"> him) they <HI>addre&s;s</HI> them&s;elves to other <HI>mediatours,</HI> who know them not: For, <HI>Abraham is ignorant of us, and I&s;rael acknowledgeth us not</HI><NOTE N="q" PLACE="marg">I&s;a. 63.16.</NOTE>: Only, 'tis he alone that <HI>acknowledgeth</HI> us; 'tis he alone that <HI>knoweth</HI> us, who &s;aith, <HI>I know my &s;heep</HI><NOTE N="r" PLACE="marg">Joh. 10.27.</NOTE>: And, he only knows the right way to heaven, who &s;aith of him|&s;elf, <HI>I am the way</HI><NOTE N="&s;" PLACE="marg">Joh. 14.6.</NOTE>: And, he that <HI>knows</HI> it, <HI>&s;hews</HI> it: <HI>By me if any man enter in, he &s;hall be &s;aved</HI><NOTE N="t" PLACE="marg">Joh. 10.9.</NOTE>: &s;aved we &s;hall not be, unle&s;s we enter in: Enter in (into glory) we cannot, but by him alone, who hath opened the Kingdom of heaven to all be|lievers. <HI>Ho,</HI> we that <HI>thir&s;t,</HI> whither &s;hall we go, but to the <HI>waters</HI><NOTE N="u" PLACE="marg">Jer. 2.13.</NOTE>? We that are <HI>&s;ick,</HI> to whom &s;hall we go, but to the <HI>Phy&s;ician</HI><NOTE N="*" PLACE="marg">Matth. 9.12.</NOTE>? We that are <HI>&s;piritually blind,</HI> to whom but to the <HI>light</HI><NOTE N="x" PLACE="marg">Joh. 1.9.</NOTE>? We that <HI>erre,</HI> to whom but to the <HI>truth</HI><NOTE N="y" PLACE="marg">Joh. 14.6.</NOTE>? We that are <HI>dead,</HI> to whom, but to the <HI>life</HI><NOTE N="a" PLACE="marg">Joh 11.25.</NOTE>? Lo! Chri&s;t is all, to all that come unto him. To him then alone mu&s;t we go, becau&s;e this is to be found in none other, but only in him: and, to him <HI>boldly</HI> may we go, becau&s;e he him&s;elf mo&s;t graciou&s;ly <HI>cals</HI> and <HI>directs</HI> us unto him&s;elf alone: <HI>Come unto me.</HI></P>
<P>O <HI>heavenly word!</HI> O <HI>ble&s;&s;ed call!</HI> Lord, let us evermore hear <HI>this word;</HI> both, when we are in <HI>pro&s;perity, rejoycing,</HI> and in <HI>adver&s;ity, lamenting:</HI> when we are <HI>young</HI> and <HI>lu&s;ty,</HI> and when we are <HI>old,</HI> and <HI>gray headed;</HI> when we are in <HI>health,</HI> and likely to live, and when we are <HI>&s;ick,</HI> and at the point to die. Nay, when our &s;ouls are even now to take their <HI>farewell</HI> of our bo|dies, for an <HI>appointed time,</HI> at all <HI>&s;ea&s;ons,</HI> in all <HI>e&s;tates</HI> and <HI>con|ditions,</HI> Lord let us evermore <HI>hear</HI> this comfortable voice from heaven; and <HI>obey</HI> it, when we <HI>hear</HI> it: <HI>Come unto me.</HI></P>
<P>Thus, gratiou&s;ly <HI>invited</HI> we are by our Saviour, to come un|to him; and, the <HI>per&s;ons invited,</HI> with the <HI>word</HI> of <HI>invitation,</HI> have been the <HI>&s;ubject</HI> of our di&s;cour&s;e hitherto: but, all is not yet &s;poken, which properly belongs to this matter: Wherefore let us <HI>&s;top</HI> here a little, and further <HI>rightly inform</HI> our &s;elves in the <HI>truth</HI> of <HI>two points,</HI> mo&s;t pertinent to our <HI>Text:</HI> and, this we may do, by <HI>enquiring,</HI></P>
<P N="1">1. <HI>By whom we are enabled to come unto Chri&s;t.</HI></P>
<P N="2">2. <HI>Being enabled, by what we come unto Chri&s;t:</HI> who <HI>in,</HI> and <HI>of our &s;elves,</HI> and by our own <HI>free will,</HI> are no waies able to come unto him. Which is mo&s;t nece&s;&s;ary to be known; that we may learn to be <HI>truly thankefull</HI> to that <HI>Spirit of grace,</HI> who
<PB N="70" REF="38"> by his <HI>inward operation, enlightens our hearts,</HI> that we may &s;ee <HI>&s;piritually,</HI> how to come out of that <HI>pri&s;on of unbelief;</HI> and, be <HI>carefull</HI> to <HI>cheri&s;h</HI> in our hearts that <HI>&s;eed of faith,</HI> which he hath <HI>&s;own</HI> in them, lea&s;t, by our own fault, we &s;end our &s;elves back again to <HI>that pri&s;on: quench not the Spirit</HI><NOTE N="b" PLACE="marg">1 The&s;&s; 5.19</NOTE>: but, <HI>let Chri&s;t dwell in your hearts by faith</HI><NOTE N="c" PLACE="marg">Ephe&s;. 3.17.</NOTE>; but, let us to our work: and,</P>
<P N="1">1. Onely by the <HI>Spirit of Chri&s;t,</HI> are we enabled to <HI>come unto Chri&s;t;</HI> 'tis our Saviour that <HI>calls</HI> us, <HI>come unto me;</HI> but 'tis his <HI>&s;anctifying,</HI> his <HI>regenerating,</HI> and <HI>renewing Spirit,</HI> working in the <HI>inner man,</HI> that, by the <HI>outward preaching</HI> of the <HI>Go&s;pel,</HI> puts a <HI>&s;piritual life</HI> into our <HI>dead &s;ouls,</HI> that we may come unto him. <HI>I will ari&s;e, and go to my Father;</HI><NOTE N="d" PLACE="marg">Luk. 15.18.</NOTE> but not until my <HI>Fathers Spirit fir&s;t</HI> hath <HI>rai&s;ed</HI> me: that <HI>finger of God,</HI><NOTE N="e" PLACE="marg">Luk. 11.20</NOTE> by whom he <HI>writeth</HI> his Laws in our hearts, that <HI>&s;eed of God,</HI><NOTE N="f" PLACE="marg">1 Jo. 3.9.</NOTE> fir&s;t <HI>&s;own</HI> in our hearts, before we can bring forth any <HI>fruit meet for repentance. Without me, &s;aith our Saviour to his Apo&s;tles, you can do nothing</HI><NOTE N="g" PLACE="marg">Joh. 15.5.</NOTE>. Neither, in our <HI>coming unto him,</HI> can we do <HI>any thing without him;</HI> without the <HI>Grace</HI> and <HI>guidance</HI> of his <HI>holy Spirit</HI><NOTE N="h" PLACE="marg">Ad Deum, fine Deo, non reverti, non con|verti po&s;&s;um. Bern. Serm de Cantico Ezechiae Regis.</NOTE>; by whom <HI>he worketh in us both the will, and the deed,</HI> Phil. 2.3. Who <HI>without him,</HI> can do nothing in our <HI>natural &s;tate,</HI> any ways <HI>advantagious</HI> for the <HI>promoting</HI> of our eternal happine&s;s <HI>in him,</HI> nothing; And, for the plainer under&s;tanding hereof, nece&s;&s;ary it is, that we con|&s;ider man, according to a <HI>threefold &s;tate</HI> of <HI>innocency,</HI> of <HI>&s;in</HI> and of <HI>Grace:</HI> And 1. man in his <HI>primitive &s;tate</HI> of <HI>innocency</HI> and <HI>integrity</HI> (being created <HI>in the Image of God</HI><NOTE N="i" PLACE="marg">Gen. 1.27.</NOTE>, that <HI>image con&s;i&s;ting</HI> principally <HI>in righteou&s;ne&s;s and true holine&s;s</HI><NOTE N="k" PLACE="marg">Ephe&s;. 4.24</NOTE>) was &s;o created, that he had no <HI>perver&s;ne&s;s</HI> at all, in his <HI>will;</HI> no <HI>crookedne&s;s</HI> in his <HI>under&s;tanding;</HI> no <HI>evil inclination</HI> at all in any of his <HI>affections,</HI> bya&s;ing to the wor&s;er part: no, but, all was <HI>right;</HI> and, every way <HI>conformable</HI> to the <HI>will</HI> of his Maker. <HI>God made man right</HI><NOTE N="l" PLACE="marg">Eccle&s;. 7.29.</NOTE>, not onely in re&s;pect of the <HI>&s;tature</HI> of his <HI>body,</HI> but al&s;o in re&s;pect of the <HI>&s;tate</HI> of his <HI>&s;oul.</HI> But, 2. Man, by his <HI>di&s;obedience</HI> being faln from his God, and re|maining in the <HI>&s;tate of &s;in,</HI> wholly <HI>defac's</HI> this <HI>image</HI> of God, <HI>utterly lo&s;t</HI> this <HI>life</HI> of <HI>righteou&s;ne&s;s:</HI> and therewith, that <HI>ori|ginal innocency,</HI> that <HI>primitive rectitude</HI> of <HI>nature,</HI> that was in the <HI>whole man,</HI> whether in his <HI>heart,</HI> or his <HI>&s;oul;</HI> whether
<PB N="71" REF="38"> in his <HI>under&s;tanding,</HI> or <HI>will,</HI> or <HI>affections;</HI> and ever &s;ince, by <HI>nature,</HI> is <HI>dead in &s;ins, and tre&s;pa&s;&s;es;</HI> as the Apo&s;tle tells the <HI>Ephe&s;ians,</HI> putting them in mind what they were, before <HI>Grace</HI> from heaven had <HI>renewed</HI> them<NOTE N="m" PLACE="marg">Eph. 2.1.</NOTE>; and &s;urely, that which is the <HI>natural &s;tate</HI> of <HI>any,</HI> is the <HI>natural &s;tate</HI> of <HI>all men.</HI> Now, Man, in his <HI>&s;tate of &s;in,</HI> being by <HI>nature</HI> thus <HI>dead,</HI> hath no more <HI>will,</HI> or <HI>power,</HI> or &s;o much as any <HI>previ|ous inclination,</HI> or <HI>di&s;po&s;ition</HI> in, and of him&s;elf, to <HI>come</HI> un|to Chri&s;t, to <HI>a&s;pire</HI> unto that which is truely Spiritual, and heavenly, then <HI>Lazarus</HI> had, or any other dead man hath to rai&s;e him&s;elf from death to life<NOTE N="n" PLACE="marg">Fulgent. de; Incarnat. &amp; grat cap. <HI>19.</HI> Magirus Com|ment. in Ari&s;tot. Ethic. lib. <HI>3.</HI> ca. <HI>5.</HI> p. <HI>240, 241.</HI></NOTE>. Lo! &s;uch is every man in his <HI>&s;econd e&s;tate,</HI> in his <HI>&s;tate of &s;in, dead.</HI> Therefore, 3. That we may a little con&s;ider man in the <HI>&s;tate of Grace</HI> (who is <HI>&s;pi|ritually dead</HI> in the <HI>&s;tate of &s;in,</HI> and <HI>nature</HI>) we &s;ay, that if e|ver he be rai&s;ed from this death of &s;in, it mu&s;t be onely by the Spirit of him, of Chri&s;t, who is <HI>the re&s;urrection, and the life</HI><NOTE N="o" PLACE="marg">Luk. 11.25.</NOTE>: or el&s;e it will never be. Our Saviour <HI>trode the wine pre&s;s alone</HI><NOTE N="p" PLACE="marg">E&s;ay 63.3.</NOTE>; and, his <HI>Grace,</HI> his <HI>Spirit</HI> rai&s;eth us up from our &s;ins alone, <HI>dilexit pror,</HI> God is <HI>fir&s;t loving in</HI> us<NOTE N="q" PLACE="marg">1 Joh. 4.10.19.</NOTE>, <HI>lov|ing us fir&s;t,</HI> before we can love him: &s;o al&s;o he is fir&s;t in <HI>quickening us,</HI> in <HI>rai&s;ing us</HI> from our &s;in, before we can ari&s;e and <HI>come unto him:</HI> there was no Corn in the Sacks of <HI>Jo|&s;ephs</HI> Brethren, to feed them, and keep them alive, till <HI>Jo|&s;eph</HI> put it in<NOTE N="r" PLACE="marg">Gen. 42.25.</NOTE>. Neither is there <HI>any Grace</HI> in the heart of a <HI>Carnal,</HI> a <HI>Natural,</HI> and <HI>&V;nregenerate</HI> man, in the <HI>&s;tate of &s;in,</HI> that can keep any <HI>Spiritual life</HI> in him, till God by his Spirit put it in: who, by him, worketh all in all, in our <HI>Spiritual Re|&s;urrection;</HI> and, he worketh after this manner: this, at fir&s;t he findes us, as we are left in the <HI>&s;tate of &s;in, dead,</HI> Eph. 2.1. <HI>&s;piritually dead;</HI> &s;o found, he <HI>quickneth</HI> us, when he plea&s;eth, by his <HI>enliveing Spirit, breathing</HI> into our &s;ouls the <HI>breath of life, mollifying</HI> our hard, and &s;tony <HI>heart, opening</HI> it with the <HI>key of his Go&s;pel preached,</HI> as he did the heart of <HI>Lydia</HI><NOTE N="&s;" PLACE="marg">Act. 6.14.</NOTE>, <HI>clean&s;ing</HI> it, <HI>renewing</HI> it, and, by degrees, <HI>infu&s;ing</HI> his &s;av|ing <HI>Graces</HI> of faith and repentance into it; <HI>renewing</HI> the <HI>will, regenerating</HI> the <HI>minde,</HI> and <HI>under&s;tanding:</HI> all <HI>is new,</HI> where the Holy Spirit <HI>effectually</HI> worketh (there being nothing in us but <HI>old things</HI> before) <HI>put ye on the new Man</HI><NOTE N="t" PLACE="marg">Eph. 4.24.</NOTE>.
<PB N="72" REF="39"> Notwith&s;tanding (before this <HI>inward,</HI> and <HI>Spiritual renovati|on</HI>) the <HI>will</HI> is <HI>meerly pa&s;&s;ive,</HI> not at all any wayes <HI>co-operating</HI> with the <HI>Spirit of Grace</HI> in this <HI>re&s;urrection:</HI> but, is <HI>meerly pa&s;&s;ive:</HI> and, as <HI>not able</HI> to <HI>hinder</HI> it, when God <HI>effectually</HI> will; &s;o, in it &s;elf, not able to <HI>cau&s;e</HI> it, till God <HI>effectually</HI> will: not <HI>free</HI> of it &s;elf, <HI>to will</HI> the <HI>Grace</HI> of <HI>Regeneration,</HI> till <HI>Grace</HI> hath <HI>freed it: in tantum libera, in quantum liberata</HI><NOTE N="u" PLACE="marg">Augu&s;t. En|chirid cap <HI>30.</HI></NOTE>: though &s;till free to will: for, <HI>&s;imply to will,</HI> that is the <HI>nature</HI> of it, which <HI>Grace</HI> takes not away, but <HI>helpes.</HI><NOTE N="*" PLACE="marg">Pet Diacon. de <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ncarn. &amp; grat ca <HI>8.</HI></NOTE> Yet, of it &s;elf not free to will that which is <HI>Theologically</HI> good, and well-plea&s;ing unto God: no,<NOTE N="x" PLACE="marg">Arbitriu<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> e&s;t quiden liberum, non tamen bo|num; e&s;t libe+rum, non tamen rectum Fulg|ent. de incar|nat. &amp; grat. ca. <HI>19.</HI></NOTE> for, that is a <HI>Grace &s;upernaturally</HI> given <HI>bene velle &s;upernaturalis gratia e&s;t, Bernard,</HI> when God by his <HI>Grace,</HI> and <HI>&s;pirit beginneth</HI> to <HI>convert</HI> us: and that, <HI>in nobis, fine nobis, in te, non ex te,</HI> working this <HI>in us,</HI> even <HI>without us,</HI> without any of our help, or a&s;&s;i&s;tance at all:<NOTE N="y" PLACE="marg">Idem, Epi&s;t <HI>3.</HI> ad Probam. Synod. Dort. Artic. <HI>12</HI> ca. <HI>4.</HI></NOTE> his <HI>Grace</HI> alwayes going before our <HI>will, ordine cau&s;alitatis,</HI> as the onely <HI>efficient cau&s;e,</HI> producing of it &s;elf this good <HI>effect;</HI> even our <HI>Conver&s;ion, Regeneration, Re&s;urrection</HI> from the death of &s;in; or, as it is in the <HI>Text,</HI> our <HI>coming unto Chri&s;t;</HI> who, of our &s;elves, ari&s;e not from the dead, till his <HI>pre|venient,</HI> or (as <HI>Au&s;tin</HI> rightly calls it) his (as yet) <HI>Operating Grace</HI><NOTE N="a" PLACE="marg">De grat. &amp; liber. arbit. ca. <HI>17.</HI></NOTE> doth fir&s;t rai&s;e us; but when the Spirit of God (who&s;e proper work it is) hath <HI>effectually</HI> done this: when he hath <HI>actually</HI> given a <HI>Spiritual life</HI> to our <HI>dead &s;oul,</HI> and <HI>&s;anctified qualities</HI> to the <HI>faculties</HI> thereof, then the <HI>now &s;anctified will</HI> (you may imagine, even in the <HI>&s;ame moment of time</HI><NOTE N="b" PLACE="marg">Ordine tempo|ris, vix di&s;tin+gui po&s;&s;unt opus Dei converten|tis hominem, &amp; Actio bominis, &s;e convertentis ad Deu~. &s;uffrag. Britannorum, de <HI>3.</HI> &amp; <HI>4.</HI> De|mon&s;trant. Ar|ticl. The&s;. <HI>1.</HI> p. <HI>121.</HI> Perk. de grat. &amp; liber arbit. p. <HI>734.</HI></NOTE>) goeth together, moveth together, <HI>co-operateth,</HI> and worketh toge|ther with God, and his <HI>Grace</HI> (now <HI>co-operating</HI>) in the <HI>pro|gre&s;s</HI> of our <HI>Conver&s;ion: Mota movet;</HI> being moved, it mo|veth; being rai&s;ed, it ri&s;eth; being <HI>&s;anctified,</HI> it <HI>willeth</HI> what God approveth of; but &s;till, in <HI>order of working</HI> (while we are yet in the <HI>&s;tate of &s;in,</HI> and our <HI>will yet meerly pa&s;&s;ive</HI>) Gods Grace, I &s;ay, by his Spirit, is alwayes the <HI>fir&s;t mover,</HI> the <HI>fir&s;t powerful agent,</HI> in our <HI>conver&s;ion,</HI> and <HI>&s;piritual re&s;ur|rection:</HI> for, <HI>no running can there be in the way of his command|ments, until he hath enlarged our hearts:</HI><NOTE N="c" PLACE="marg">P&s;al 119.<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">2.</NOTE> <HI>no running after him, till he draw us by his &s;pirit:</HI> as our Saviour him&s;elf te&s;tifies, <HI>Joh.</HI> 6.44. <HI>No man can come to me, except the Father which &s;ent me draw him;</HI><NOTE N="d" PLACE="marg">Cant. 1.4.</NOTE> except he draw him: yet, not by any <HI>vio|lent
<PB N="73" REF="39"> compul&s;ion,</HI><NOTE N="e" PLACE="marg">Non violenta nece&s;&s;itate, &s;ed infundendo &s;ua vitatem per &s;pi|ritum &s;anctum. Pet. Diacon. de incarnat. &amp; gratia. ca. <HI>6.</HI></NOTE> as if we were as &s;tocks, and &s;tones, or had not &s;o much as the <HI>E&s;&s;ence</HI> of a <HI>will</HI> in us for his Spirit fir&s;t to work upon: no, but he <HI>draweth us</HI> (when he will) <HI>&s;weetly, powerfully, effectually; illuminating</HI> our <HI>minde, changing</HI> our <HI>perver&s;e will,</HI> by the <HI>operation</HI> of his Spirit, and &s;o of un|willing, making us willing to be <HI>rai&s;ed, willing</HI> to be <HI>conver|ted;</HI> who, of our &s;elves, can <HI>neither will,</HI> nor <HI>run,</HI> nor <HI>come to the Son,</HI> untill the <HI>Father</HI> thus <HI>&s;weetly draw</HI> us, <HI>per&s;wading</HI> us, by the <HI>inward working</HI> of his holy Spirit, to <HI>come unto him.</HI> Who, <HI>as men,</HI> have the <HI>E&s;&s;ence</HI> of a <HI>will</HI> before, but, no <HI>promptitude</HI> is there in it, without this <HI>&s;weet,</HI> this <HI>powerful,</HI> and <HI>effectual drawing,</HI> to <HI>come unto him:</HI> the Prophet <HI>E&s;aiahs, heal me O Lord, and I &s;hall be healed,</HI> 17.14. and, the Prophet <HI>Jeremy's, Turn thou us O Lord, &s;o &s;hall we be turned, Lament.</HI> 5.21. confirmeth the truth of this <HI>a&s;&s;ertion,</HI> even, that God alone is the <HI>fir&s;t Author</HI> of our <HI>Spiritual healing,</HI> the <HI>fir&s;t cau&s;er</HI> of our <HI>&s;anctified turning,</HI> and <HI>coming unto Christ. Fulgentius,</HI> ^f<NOTE N="d" PLACE="marg">De praedestin. ad Monimum. lib. <HI>1.</HI></NOTE> to this purpo&s;e, hath expre&s;&s;ed much, in one &s;hort &s;entence: thus, <HI>Preveniente mi&s;ericordia, voluntas bo|num velle incipit &amp; &s;ub&s;equente, bonum quod vult facere valet.</HI> Gods <HI>prevenient Grace</HI> (the <HI>expre&s;&s;ion</HI> of his <HI>mercy</HI>) that, and onely that, by the <HI>operation</HI> of his Spirit, <HI>&s;weetly moves</HI> our our <HI>will</HI> to <HI><GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ill</HI> that which is good, and afterwards his <HI>&s;ub&s;e|quent Grace</HI> enables us to do that good, which we will.<NOTE N="g" PLACE="marg">Deus hominis voluntatem bo|nam &amp; praepa|rat adjuvandam &amp; adjuvat pra|paratam. Au|gu&s;t. Ench. ca. <HI>32.</HI> G.</NOTE> <HI>Chri&s;t came to</HI> Peters <HI>hou&s;e,</HI> &s;aith the Text, <HI>Mat.</HI> 9.14. By way of <HI>narration,</HI> and the end why <HI>Chri&s;t came to</HI> Peters <HI>hou&s;e,</HI> was, that <HI>Peters</HI> hou&s;e might come unto Chri&s;t, &s;aith <HI>Chry&s;ologus,</HI> by way of <HI>explication:</HI><NOTE N="h" PLACE="marg">Serm. <HI>18.</HI> de Socru Petri.</NOTE> but Chri&s;t doth come <HI>fir&s;t.</HI> God &s;aith, <HI>I will give you a new heart,</HI> Ezek 36.26. to <HI>receive a new heart,</HI> belongs to <HI>man:</HI> to <HI>give a new heart</HI> be|longs to <HI>God.</HI> Now, <HI>giving,</HI> is, in <HI>order of time,</HI> before <HI>re|ceiving.</HI> So, <HI>Grace, rai&s;ing</HI> us from our <HI>&s;in,</HI> is, in <HI>order</HI> of <HI>work|ing,</HI> before there is any <HI>will,</HI> any <HI>aptitude</HI> at all in us, to be <HI>rai&s;ed:</HI> again, <HI>every man,</HI> &s;aith our Saviour, <HI>that hath heard, and learned of my Father, cometh unto me</HI><NOTE N="i" PLACE="marg">Joh. 6.45.</NOTE>. Now, <HI>hearing</HI> is <HI>before learning,</HI> and, <HI>learning of the Father</HI> (being <HI>taught in|wardly</HI> by his holy Spirit) mu&s;t needs be <HI>before,</HI> or, at le&s;t, <HI>&s;imul tempore,</HI> of <HI>one,</HI> and the <HI>&s;ame date,</HI> with the <HI>effect</HI> of our <HI>learning,</HI> even, our <HI>coming unto Chri&s;t.</HI> Thus, fir&s;t you
<PB N="74" REF="40"> have heard, <HI>by whom</HI> we are enabled <HI>to come</HI> unto our Saviour; it is onely <HI>by his Spirit;</HI> by his <HI>regenerating,</HI> and <HI>renewing</HI> Spirit: <HI>tran&s;lating</HI> us from <HI>darkne&s;s</HI> to <HI>light,</HI> from the <HI>&s;tate of &s;in</HI> to the <HI>&s;tate of Grace,</HI> from the <HI>Kingdom</HI> of <HI>Satan,</HI> to the <HI>Kingdom of God</HI><NOTE PLACE="marg">Act. 26.18.</NOTE>.</P>
<P N="2">2. Hear, <HI>by what</HI> we <HI>come unto Chri&s;t,</HI> after we are once enabled by his Spirit to <HI>come unto him;</HI> even, by a <HI>true,</HI> a <HI>&s;aving,</HI> a <HI>ju&s;tifying faith;</HI> by that faith, which at the time of our <HI>conver&s;ion</HI> from <HI>nature</HI> to <HI>Grace,</HI> was wrought in us by his Spirit, that we might be in a <HI>&s;anctified condition,</HI> to <HI>come unto him;</HI> that is, to <HI>believe</HI> in him. This <HI>&s;aving faith</HI> being called the <HI>&s;aith of Je&s;us Chri&s;t</HI><NOTE N="l" PLACE="marg">Rom. 3.22.</NOTE>; becau&s;e he is the <HI>Author</HI> of it, by his Spirit: and, the <HI>Object</HI> of it, after man hath re|ceived it, from his Spirit: called al&s;o it is, the <HI>faith of Gods</HI><NOTE N="m" PLACE="marg">Tit. 1.1.</NOTE> <HI>Elect,</HI> becau&s;e they alone who are <HI>delivered</HI> out of that <HI>pri&s;on of unbelief,</HI> are, and &s;hall be for ever, the <HI>&s;ole po&s;&s;|&s;e&s;&s;ors</HI> of it: but (&s;ince we are now &s;peaking of it) what is this <HI>ju&s;tifiing faith</HI> (wrought in our hearts by the <HI>Spirit</HI> at the time of our <HI>Conver&s;ion,</HI> though not <HI>at the fir&s;t</HI> in the <HI>highe&s;t degree</HI>) what is this faith <HI>whereby we come</HI> unto our Saviour? it is a <HI>certain per&s;wa&s;ion</HI><NOTE N="n" PLACE="marg"><GAP DESC="foreign">. Let us draw near with a true heart, in full a&s;&s;urance of faith. Heb. 10.22.</NOTE>, a <HI>full a&s;&s;urance,</HI> and <HI>confidence</HI> of Gods goodne&s;s, and mercy unto us, in our Sa|viour: which no man can have, untill by his Spirit he be enabled to <HI>come unto him: fides, e&s;t fiducia:</HI> faith, is a <HI>full a&s;&s;urance: there is no fear in love,</HI> &s;aith the <HI>Apo&s;tle, but perfect love casteth out fear:</HI> &s;o, there is no <HI>doubting,</HI> not any <HI>di&s;tru&s;tfull doubting,</HI> in faith; but, <HI>true faith ca&s;teth</HI> out <HI>all &s;uch doubting: I am per&s;waded,</HI> &s;aith <HI>Paul</HI><NOTE N="p" PLACE="marg"><GAP DESC="foreign">. Rom. 8.38.</NOTE>: thus you &s;ee what that faith is whereby we come unto Chri&s;t,<NOTE N="o" PLACE="marg">1 Joh 4.18.</NOTE> and, by this <HI>definition,</HI> or <HI>de&s;cription</HI> of it, plain it is, that <HI>venire, e&s;t credere;</HI> that, <HI>to come</HI> unto our Saviour, as he commandeth <HI>(Come unto me)</HI> is, by a true faith, <HI>confidently to</HI><NOTE N="q" PLACE="marg">Venire ad Chri&s;tum, quid aliud e&s;t, ni&s;i ad cum credendo converti? <HI>Au|gu&s;t.</HI> de grat. &amp; lib. arbitr. ca. <HI>5.</HI> B.</NOTE> <HI>believe</HI> in our Saviour, as we are taught by his own words, Joh. 6.35. <HI>I am the bread of life, he that cometh to me, &s;hall never hunger; he that believeth in me, &s;hall never thir&s;t:</HI> he that <HI>cometh;</HI> he that <HI>believeth:</HI> being but <HI>one</HI> and the <HI>&s;ame Per&s;on: coming</HI> being put for <HI>believing,</HI> and <HI>believing</HI> for <HI>coming unto Chri&s;t:</HI> the <HI>later explaining</HI> the <HI>former;</HI> thus, as <HI>the rivers come from the Sea, and return thither again;</HI> &s;o, our <HI>faith</HI> (who&s;e gift
<PB N="75" REF="40"> it is<NOTE N="r" PLACE="marg">Heb. 12.2.</NOTE>:) <HI>cometh</HI> from God, and by it, we <HI>return</HI> to him again: he <HI>comes</HI> to us; in <HI>giving</HI> it, we <HI>come</HI> to him, in <HI>re|ceiving</HI> it, and, by it, <HI>applying</HI> all the merits of his Sonne unto our own Souls; <HI>reaching</HI> to <HI>Heaven,</HI> even while we are on <HI>earth:</HI> being with <HI>God,</HI> even when we are with men: <HI>&s;atiating</HI> our hungry &s;ouls with that <HI>Lamb &s;lain,</HI> even when he now &s;itteth at the right hand of God; <HI>quomod&ograve;, tenebo ab&s;entem? mitte fidem, &amp; tenui&s;ti:</HI> 'tis faith in Chri&s;t, whereby <HI>we live unto God</HI><NOTE N="&s;" PLACE="marg">Gal. 2.20.</NOTE>; and, whereby <HI>Chri&s;t dwelleth in our hearts</HI><NOTE N="t" PLACE="marg">Eph. 3.17.</NOTE>: 'tis faith in him, <HI>whereby we are made the Sonnes of God</HI><NOTE N="u" PLACE="marg">Gal. <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">.26.</NOTE>: and, where by we <HI>obtain</HI> in his name, <HI>remi&s;&s;ion of &s;innes,</HI> at the hanhs of God<NOTE N="*" PLACE="marg">Act. 10.43.</NOTE>, 'tis this that <HI>ju&s;tifieth</HI> us in his &s;ight<NOTE N="x" PLACE="marg">Act. 13.39. Rom. 5.1.</NOTE>: in that, <HI>faith alone,</HI> as a <HI>pa&s;&s;ive In&s;trument,</HI> ap|prehendeth the <HI>Object</HI> of our <HI>Iu&s;tification, Chri&s;t crucified,</HI> with all his benefits: and, the <HI>boldne&s;s,</HI> and acce&s;s unto God with <HI>confidence</HI> we have in Chri&s;t, we have it <HI>by the faith of him</HI><NOTE N="y" PLACE="marg">Eph. 3.12.</NOTE>: all which are <HI>Arguments,</HI> that the onely way <HI>to come</HI> unto our Saviour, is by <HI>believing faithfully</HI> in our Saviour: <HI>Multos venire videmus ad filium</HI> (&s;aith <HI>Au&s;tin) quia multos credere videmus in filium</HI><NOTE N="*" PLACE="marg">De praede&s;ti|nat. &s;anctorum. <HI>B.</HI></NOTE>: we &s;ee many by the preaching of the Go&s;pel come unto the Sonne of God, becau&s;e we &s;ee many, by that means, become believers in the Sonne of God; <HI>our faith</HI> bringing us nearer unto Chri&s;t, then ny other <HI>hea|venly Grace</HI> that he hath given us; which, notwith&s;tanding, <HI>includeth</HI> all other <HI>&s;anctifiing Graces</HI> in it, and cannot be without them: See it <HI>illustrated,</HI> by way of <HI>Similitude:</HI> thus; the <HI>primum Mobile,</HI> in re&s;pect of the Heavens, <HI>in|cludeth</HI> all the <HI>inferiour Orbs</HI> in it, and <HI>doth not move without them:</HI> yet, the <HI>eight,</HI> or <HI>&s;tarrie Heaven,</HI> is not &s;o near to the <HI>primum Mobile,</HI> as that is, which later <HI>Philo&s;ophers,</HI> call <HI>Cry&s;taline</HI><NOTE N="a" PLACE="marg">Comment. Magiri in Phy|&s;iol. &s;uam <HI>lib. 2. cap 2.</HI> Eu&s;tachi. <HI>2.</HI> part. Phyficae. <HI>tract. 1.</HI> de munde, &amp; aelo q. <HI>6.</HI></NOTE>: nor, is that &s;o hear, as the <HI>primum Mobile</HI> is to the &s;eat of God him&s;elf, and his holy Angels, and Saints, called <HI>Coelum Empyreum,</HI> from the <HI>un&s;peakable light</HI> that is in it<NOTE N="b" PLACE="marg">Ob plurimam lucem <GAP DESC="foreign"> dicitur. <HI>Magirus,</HI> ubi &s;upra.</NOTE>: by <HI>Paul,</HI> called <HI>the third Heaven,</HI> 2 Cor. 12 2. So, faith (though it includeth all other <HI>Graces</HI> in it, and <HI>&s;ub&s;i&s;teth not without</HI> them) is nearer unto Chri&s;t, then all other <HI>Graces,</HI> which it includeth in it: nay, it is next unto him; for, this <HI>joyns,</HI> and <HI>unites</HI> us unto him: this makes us one with him, and him one with us: this <HI>engraffs</HI> us into
<PB N="76" REF="41"> him&s;elf, as <HI>lively branches</HI> of the <HI>true vine, J am the Vine, ye are the Branches</HI><NOTE N="c" PLACE="marg">Ioh. 15.5.</NOTE>: in a word; Chri&s;t is the Head; and we (his whole Church) are made his members, by faith: we need &s;ay no more; becau&s;e it followeth of it &s;elf, that where there is no true faith in Chri&s;t, there can be no coming unto Chri&s;t.</P>
<P>Let us now in brief, &s;umme up all that belongs to our fir&s;t Part. 1. By the holy Spirit of Chri&s;t, we are enabled to come unto Chri&s;t; and, 2. Being enabled by his Spirit, to come unto our Saviour, <HI>by faith alone</HI> (the <HI>gift</HI> of the <HI>&s;ame Spirit</HI>) we come unto our Saviour: who here by his <HI>gratious Invitation calleth</HI> us, <HI>Come:</HI> and, that we might not <HI>erre, directeth</HI> us, <HI>unto me: differenceth,</HI> and <HI>di&s;cerneth us,</HI> from that part of the world which believeth not, and con&s;equently, doth not come unto him: the <HI>Note</HI> of <HI>di&s;tinct|tion,</HI> whereby the one is <HI>di&s;cerned</HI> from the other, being this: <HI>All you that labour, and are heavy laden.</HI></P>
<P N="1">1. To this <HI>gracious Invitation,</HI> his <HI>promi&s;e</HI> is annexed here: and his word of <HI>promi&s;e</HI> is, <HI>I will give you re&s;t: Come, and I will give you:</HI> you that <HI>labour, and are heavy laden,</HI> finding no <HI>re&s;t</HI> in your &s;ouls, by <HI>rea&s;on of your &s;inne,</HI> as <HI>David</HI> &s;ome|times complained<NOTE N="d" PLACE="marg">P&s;al. 39.3.</NOTE>; yet, earne&s;tly de&s;iring to be ea&s;ed of that burden, <HI>come you unto me, and I will give you re&s;t.</HI></P>
<P>We noted before, that <HI>coming on mans part,</HI> mu&s;t alwayes goe before <HI>giving, on our Saviours part:</HI> So it is in the Text: <HI>Come, and I will give you:</HI> not give you, unle&s;s ye <HI>Come:</HI> unle&s;s ye <HI>believe:</HI> but now we may note, that <HI>giving on our Saviours part,</HI> &s;hall (according to his promi&s;e) alwayes <HI>follow coming on mans part: believe, and thou &s;halt be &s;aved</HI><NOTE N="e" PLACE="marg">Mar. 6.16.</NOTE>; the one followes the other; <HI>faith</HI> is the <HI>way to Chri&s;t,</HI> and, he is the <HI>giver</HI> of <HI>re&s;t</HI> to &s;uch as <HI>by faith come</HI> unto him: <HI>Come, I will give you re&s;t.</HI></P>
<P>Tis our Saviour that <HI>promi&s;eth</HI> this: and, ea&s;y it is to know, who it is that <HI>promi&s;eth,</HI> even by what he <HI>promi&s;eth; re&s;t: there is no Communion between God, and Belial</HI><NOTE N="f" PLACE="marg">2 Cor. 6.15.</NOTE>: none; either in their <HI>works,</HI> or, in their <HI>words,</HI> and <HI>promi&s;es:</HI> when the Divel <HI>promi&s;eth, vain things</HI> they are, and <HI>tran&s;itory,</HI> which he <HI>promi&s;eth:</HI> nay, &s;uch they are, as he hath no power
<PB N="77" REF="41"> to be&s;tow: <HI>All the&s;e things, all the Kingdoms of the world, and the glory of them, will I give thee</HI><NOTE N="g" PLACE="marg">Matth. 4.5.</NOTE>: Or, if he could be&s;tow them all, yet, <HI>comparatively,</HI> all are worth nothing: For, <HI>What &s;hall it profit a man to gain the whole world, and lo&s;e his own &s;oul</HI><NOTE N="h" PLACE="marg">Mat. 16.26.</NOTE>? But, when our Saviour <HI>promi&s;eth: eternal things</HI> they are, and <HI>heavenly,</HI> which he <HI>promi&s;eth:</HI> As is the <HI>Donor,</HI> &s;uch is his <HI>gift.</HI> He that &s;aith, <HI>Seek ye fir&s;t the Kingdom of God, the Kingdom of heaven</HI><NOTE N="i" PLACE="marg">Matth. 6.33.</NOTE>, promi&s;eth that principally, which only concerneth the <HI>Kingdom of heaven. I will give you re&s;t;</HI> Ble&s;&s;ed Saviour, it is enough; and we need not ask, as the <HI>Prophet Ho&s;ea</HI> &s;ometimes did in another <HI>ca&s;e, Lord, what wilt thou give them</HI><NOTE N="k" PLACE="marg">Ho&s; 9.14.</NOTE>? Thou ha&s;t <HI>&s;aid</HI> it, and we <HI>hear</HI> it, we <HI>believe</HI> it. <HI>I will give you re&s;t: Peace with God, peace of con&s;cience, joy in the holy Gho&s;t,</HI> which ari&s;eth from the <HI>&s;weet &s;en&s;e</HI> and <HI>ap|prehen&s;ion,</HI> that (your &s;innes being forgiven) in me alone you are <HI>reconciled</HI> unto my Father, the way to <HI>this re&s;t promi&s;ed;</HI> and that, a <HI>pledge</HI> and <HI>earne&s;t</HI> of <HI>eternal re&s;t,</HI> of <HI>eternal life,</HI> here|after fully to be <HI>enjoyed. I will give you re&s;t.</HI> But, what this <HI>re&s;t,</HI> this <HI>joy of the holy Gho&s;t,</HI> this <HI>peace of con&s;cience</HI> is, which our Saviour will <HI>give us,</HI> when by a true faith we <HI>come unto him,</HI> no man <HI>comprehendeth,</HI> but he only that enjoyeth it: Like that <HI>new Name,</HI> Rev. 2.17. <HI>which no man knew, but he that received it:</HI> yet, thus much we know, that having <HI>really received it,</HI> we &s;hall neither <HI>totally,</HI> nor <HI>finally</HI> be utterly deprived of it: <HI>Your joy &s;hall no man take from you,</HI> Joh. 16.22. And, that no man can <HI>purcha&s;e</HI> it, no wealth <HI>procure</HI> it, no <HI>worldly policy attain</HI> unto it, we know; but, he that <HI>receiveth</HI> it, <HI>receiveth</HI> it <HI>freely:</HI> it is <HI>given. I will give you rest.</HI></P>
<P>And, his it is mo&s;t properly to <HI>be&s;tow,</HI> who alone hath <HI>purcha|&s;ed</HI> it; and, he will <HI>be&s;tow</HI> it on them alone, for whom he hath <HI>purcha&s;ed</HI> it. When the mother of <HI>Zebedees</HI> children be&s;ought our Saviour, <HI>Matth</HI> 20.20, 21, 22. <HI>that her two &s;onnes (James</HI> and <HI>John) might &s;it, the one on his right hand, the other on his left,</HI> &s;uppo&s;ing that he had been &s;ome earthly King, he an|&s;wered her, <HI>It is not mine to give:</HI> meaning, that <HI>his King|dom was not of this world,</HI> and that he had nothing to do in the <HI>promotion</HI> of any after &s;uch a way as &s;he de&s;ired; <HI>It is not mine to give:</HI> But, he &s;aith not &s;o of this <HI>promi&s;ed re&s;t:</HI> no: becau&s;e his only it is to <HI>give,</HI> and none other hath power to <HI>be&s;tow</HI> it: He only hath power to ordain <HI>Sacraments,</HI> that can <HI>conferre</HI>
<PB N="78" REF="42"> the <HI>grace promi&s;ed,</HI> and <HI>&s;ealed</HI> by the <HI>Sacraments;</HI> and that is Chri&s;t: So, he only hath power to <HI>give us re&s;t,</HI> who hath <HI>bought</HI> it with his own <HI>unquietne&s;s,</HI> with his own <HI>&s;ighs,</HI> and <HI>groans,</HI> and <HI>tears,</HI> and <HI>&s;ufferings;</HI> and that is Chri&s;t. <HI>He is our peace,</HI> Eph 2.14. and, by his <HI>own &s;tripes,</HI> the <HI>purcha&s;er</HI> of <HI>our peace,</HI> of <HI>our re&s;t. Nemo recreat, ni&s;i qui creat; nemo reficit, ni&s;i qui fecit</HI><NOTE N="l" PLACE="marg"><HI>Augu&s;t</HI> Serm. <HI>10.</HI> de verb. a|po&s;t ca. <HI>5.</HI> F.</NOTE>. He <HI>makes</HI> us, he <HI>refre&s;heth</HI> us; he <HI>creates</HI> us, he <HI>comforts</HI> us. <HI>I will give you re&s;t.</HI></P>
<P><HI>I will:</HI> Which notes, both his <HI>purpo&s;e</HI> to do it, and al&s;o his <HI>power</HI> to do it: the one <HI>pre&s;uppo&s;ing</HI> the other. A <HI>purpo&s;e,</HI> a <HI>re&s;olution</HI> our Saviour hath in his heart, to forgive their &s;innes, and at la&s;t bring them to <HI>eternall re&s;t,</HI> to eternall glory, that in this life <HI>come</HI> unto him, <HI>believe</HI> in him, and truly repent for their &s;innes: having received an <HI>a&s;&s;urance</HI> of <HI>that re&s;t,</HI> that eternal re&s;t, by <HI>that peace of God</HI> which they have in their &s;ouls here, when their &s;innes are forgiven them. God mocks us not, our Saviour deludes us not: no; he hath <HI>re&s;olved</HI> it, and he will not alter his <HI>re&s;olution;</HI> who&s;e <HI>promi&s;es are yea and Amen</HI><NOTE N="m" PLACE="marg">2 Cor. 1.20. Ezek. 36.36.</NOTE>; firm and &s;table: Hath he &s;aid it, and &s;hall he not do it? Hath he <HI>promi&s;ed</HI> it, and &s;hall he not <HI>perform</HI> it? Sooner &s;hall Laws of <HI>Medes</HI> and <HI>Per&s;ians</HI> become void and <HI>null:</HI> nay, &s;ooner &s;hall <HI>heaven and earth pa&s;s away,</HI> than his <HI>promi&s;es</HI> become <HI>non-performances</HI> to his cho&s;en. And, his <HI>promi&s;e</HI> here, a <HI>witne&s;s</HI> of his <HI>purpo&s;e</HI> to <HI>perform</HI> it, is, <HI>I will give you re&s;t</HI></P>
<P><HI>I will:</HI> It notes al&s;o our Saviours <HI>power</HI> to do it: who, as he is <HI>willing,</HI> &s;o al&s;o he is <HI>able</HI> to <HI>perform</HI> what he <HI>promi&s;eth,</HI> or el&s;e he would not promi&s;e it. <HI>Verax in promi&s;&s;ione, potens in exhibitione,</HI> true he is in his <HI>promi&s;es,</HI> and <HI>powerfull</HI> he is in his <HI>per|formances:</HI> 'Tis his <HI>goodne&s;s,</HI> that he <HI>will</HI> do it; 'tis our <HI>com|fort,</HI> that he both <HI>can</HI> and <HI>will:</HI> and, we need not doubt, either of his <HI>velle,</HI> or his <HI>po&s;&s;e:</HI> either of his <HI>purpo&s;e,</HI> or his <HI>power</HI> to do it; who here hath <HI>promi&s;ed</HI> to do it (his <HI>re&s;olution</HI> including his <HI>power</HI> to put it in <HI>execution) I will give you re&s;t.</HI></P>
<P>Now, the <HI>Re&s;ult</HI> of all will be this; That, no <HI>true re&s;t</HI> can we <HI>finde,</HI> no <HI>true peace</HI> of con&s;cience can we <HI>enjoy,</HI> untill Chri&s;t <HI>give</HI> it us: who &s;aith of <HI>his peace,</HI> Joh. 14.27. <HI>Not as the world giveth, give I unto you.</HI> And, we may &s;ay of <HI>his re&s;t,</HI> not that which the world giveth, but that which he him&s;elf giveth, is the <HI>true re&s;t. Thy comforts, O Lord, have refre&s;hed my &s;oul</HI><NOTE N="n" PLACE="marg">P&s;al. 94.19.</NOTE>. They are Gods <HI>heavenly comforts</HI> that are able to <HI>refre&s;h</HI> us: It
<PB N="79" REF="42"> is Chri&s;ts <HI>heavenly re&s;t,</HI> and none other, that is able to <HI>quiet</HI> and <HI>appea&s;e</HI> the <HI>unquietne&s;s</HI> of our troubled con&s;ciences. <HI>Why art thou &s;o ca&s;t down O my &s;oul</HI><NOTE N="o" PLACE="marg">P&s;<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">l. 42.11.</NOTE>, <HI>and why art thou &s;o di&s;quieted within me? O put thy tru&s;t in God,</HI> O put thy tru&s;t in Chri&s;t, that thou mai&s;t <HI>find re&s;t unto thy &s;oul,</HI> even in him, who <HI>died</HI> to <HI>&s;ave thy &s;oul;</HI> and, to bring thee to <HI>that re&s;t,</HI> which <HI>remaineth for the people of God</HI><NOTE N="p" PLACE="marg">Heb. 4.9.</NOTE>: The <HI>fir&s;t ta&s;t</HI> whereof he <HI>giveth</HI> us, when he <HI>for|giveth</HI> us, when we <HI>come</HI> unto him, when we <HI>believe</HI> in him. <HI>Be|ing ju&s;tified by faith we have peace with God, through our Lord Je|&s;us Chri&s;t</HI><NOTE N="q" PLACE="marg">Rom. 5.1.</NOTE>: without whom we can have <HI>no re&s;t, no peace with God. Animula vagula,</HI> O poor &s;oul, whither then wilt-thou? whither can&s;t thou go? to find that, which is not to be found in any other, but only in a <HI>Saviour;</HI> he hath <HI>the words of eternal life</HI><NOTE N="r" PLACE="marg">Ioh. 6.<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">8.</NOTE>. And, we have <HI>his promi&s;e</HI> of <HI>that re&s;t,</HI> which <HI>begun</HI> in our <HI>&s;ouls</HI> here, &s;hall <HI>accompany</HI> us to eternal life. Wherefore, <HI>in him alone</HI> let us <HI>&s;eek</HI> it, who <HI>cals</HI> us, <HI>Come;</HI> that <HI>in him alone</HI> we may <HI>finde</HI> it, who, for <HI>that end, guides</HI> us unto him&s;elf alone: <HI>&V;nto me;</HI> who is both the <HI>Author,</HI> and <HI>fini&s;her</HI> of our <HI>faith</HI><NOTE N="&s;" PLACE="marg">Heb 12.2.</NOTE>; and thereby the <HI>Author,</HI> and <HI>fini&s;her</HI> of our <HI>re&s;t.</HI> The &s;hort is this: <HI>Noahs</HI> Dove <HI>found</HI> no <HI>re&s;ting</HI> place, untill &s;he returned again into the <HI>Ark</HI><NOTE N="t" PLACE="marg">Gen. 8.9.</NOTE>: Neither can our &s;ouls <HI>find</HI> any <HI>true re&s;t,</HI> untill <HI>by faith</HI> we <HI>come unto Chri&s;t,</HI> who is the <HI>purcha&s;er</HI> of it, the <HI>promi&s;er</HI> of it, the <HI>donor</HI> of it: <HI>I will give you re&s;t.</HI></P>
<P>Lord, we believe thy <HI>promi&s;e:</HI> yet, becau&s;e thou ha&s;t taught us, <HI>Ask</HI><NOTE N="u" PLACE="marg">Matth. 7.7.</NOTE>, <HI>and you &s;hall have,</HI> give us leave, in all humble man|ner to pray unto thee, that thou woulde&s;t vouch&s;afe for ever, to be <HI>mindfull,</HI> both of <HI>it,</HI> and <HI>us.</HI> Wherefore, O our God, make us, we be&s;eech thee, <HI>fit ve&s;&s;els</HI> to receive, what thou <HI>wilt give</HI> us: Give us <HI>grace</HI> to <HI>do</HI> what thou <HI>commande&s;t,</HI> and then <HI>com|mand</HI> us what thou wilt. <HI>Give</HI> us <HI>renewed hearts, regenerate &s;ouls,</HI> to <HI>receive</HI> what thou <HI>wilt give</HI> us, and then <HI>give us</HI> what thou wilt: Clean&s;e, and purge, and &s;anctifie us, that we may be <HI>fit habitations</HI> for thine holy Spirit to dwell in. <HI>Make us a clean heart, O God, and renew a right Spirit within us</HI><NOTE N="*" PLACE="marg">P&s;al. 51.10.</NOTE>: Open our &s;ouls wide, that they may be <HI>filled</HI> with <HI>that peace, thine own peace, which pa&s;&s;eth all under&s;tanding</HI><NOTE N="x" PLACE="marg">Phil. 4.7.</NOTE>: <HI>filled</HI> with that <HI>rest,</HI> which thou <HI>wilt give</HI> us: <HI>re&s;t here, re&s;t hereafter: re&s;t</HI> in <HI>life, re&s;t</HI> in <HI>death, re&s;t</HI> after <HI>death: re&s;t</HI> in <HI>earth, re&s;t</HI> in <HI>heaven,</HI> for evermore. Lord Je&s;us &s;ay,</P>
<CLOSER>Amen.</CLOSER>
<TRAILER>FINIS.</TRAILER>
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