An ANGEL, in a Vision, appeareth to a Souldier.

IN the Text, here's mention of the appearing of an Angel, to Cornelius; of his fear, at that Apparition; and, of the Angels message unto him; wherein much heavenly matter there was, to abate his fear; Lo: the Angels pre­sence, at first sight, afrighted him: but, the Angels words at last, before they part, will comfort him; though, at first, afraid.

And, nothing did befall Cornelius here, but what is incident to every man; even, at some time or other, to be afraid: for, fear is the Companion of Mortality. The An­gels indeed, are free from both; not fearfull, because not mor­tall; and, mortall they cannot be, whom God by his Grace, [Page 2] and Power preserveth in a state incorruptible; it being said only to the sonnes of men, after the fall (not to the sons of God by Creation, who never fell, but alwayes kept their first estate, Such as those morning Starres, the Angels areJob 38.7.) Dust thou art, Gen. 3.19. and to dust thou shalt return: and, for that reason, fear­full also they cannot be, because it is their Lot, by Grace, to be exempted from Mortality. So that, name but Angels, and presently you name Creatures, as free from Passion, as Corruption; and, therefore free from the one, because freed they are from the other, whereas Man is free from neither: no wonder then, if Cornelius, a mortall man, became Cor­nelius, a fearfull man; he was afraid; and yet, had he but suspended his fear a little, till he had considerately weighed the Angels message, and, the joyfull matter of it, he might easily have seen, that there was no just cause at all for his fear: But, as the sweet smell of that Oyntment, which Mary Magdalen brought to anoint our Saviours feet, sented not at all, untill the Box was opened Luk. 7.37, 38.: So, neither was the comfort, and joyfull news, here intended to Cornelius by the Angel, conceived, and apprehended, till his Box, his Comission, his Message unto him, was opened also: and, till then (notwithstanding so sweet a Message, not yet sweet to him, because not under­stood, was sent unto him) he was afraid, But, the opening of the one, was the closing, and shutting up of the other, as, when Phosphorus, the day-StarrePhosphore red­de diem. appeareth, the night soon, vanisheth; and all that was dark, and cloudy before, com­monly becomes more clear, and serene afterwards. So fared it with fearfull Cornelius here. Nothing was there, but Mists, and Clouds, nothing but fear, and trembling in him, till light appeared, till the day appeared, till matter of joy was opened, and revealed unto him, between whom, and an Angel, one of the heavenly, another of the earthly Host, here's (as it were) a Dialogue, a Conference, an Interlocution, in the Text: to farre better purpose, then that other Conference, between the Serpent, and the Woman Gen. 3. the Angel said unto him, Cor­nelius, and, he said to the Angel, what is it Lord? the whole Conference between them, being about the Angels Message, not yet delivered, yet, as soon delivered it was, as the Person, to whom it was sent, was inquisitive to know it, what is it [Page 3] Lord? that was the Question on Cornelius his part, and, pre­sently he said unto him, Thy Praiers, and thine Almes are come up for a memorial before God: that was the Answer on the Angels part, and we need not doubt, that Cornelius was now most joyfull, when he heard by the mouth of his Messenger, that God was so mercifull, as to accept the Sacrifice of his Poor, and unworthy Servant, the Angels message being now without fear, though at first, his Person was not.

Thus you see, the Persons here mentioned in the Text, and, mutually interchanging Discourse, the one with the other, are but Two: the Angel and Cornelius: and, no more in number, are the Parts, then the Persons are, Two. Both

1. The Apparition of an Angel to Cornelius.

2. The Message of an Angel to Cornelius.

These are the Parts: and, as for the Apparition, Cornelius saw that, was afraid at that, questioned about that: but, as for the Message, the Angel revealed that, delivered that, about the ninth hour of the Day.

We begin; and, with the Person, to whom this Angel ap­peared, to whom this Message was sent, we begin. Now, this Person was Cornelius; who evidently saw something, an Angel of God: Suffered something, was afraid: said some­thing, What is it Lord? His Questioning, arising from his Suffering; his Suffering, at first, from his seeing an Angel of God, in a Vision.

Lo: that is our first Part: the Apparition of an Angel to Cornelius; wherein, as 'tis clear from the Text (besides the substance of it,) From the Text, four particular Circumstances are here considerable.

1. The manner of it, in a Vision.

2. The proof of it, evidently.

3. The time of it, About the ninth hour of the Day.

4. The behaviour of Cornelius, at that time. As touching that unexpected Apparition, when he first saw the Angel, He looked on him, he was afraid, he said unto him, What is it Lord? Let us go on in order. And,

1. An Angel of God came in to Cornelius, came into his house unto him; which in sense, is no more, then that an An­gel appeared unto him, Lo! an Angel appeared. So it was then; [Page 4] Angels, in assuming Bodies, frequently, and visibly appeared unto Men: And, for that cause (though in their own Nature, they were still Spirits) they were commonly called Men, from that Form wherein they appearedGen. 18.2.19.5.10. Judg. 13.6, 11. Mat. 28.5, 6. Luk. 24.4. Act. 1.10.. So it was then: But is it so now? No. And here, for the right understanding of what followeth, necessary it is, that we distinguish between the effectual Ministry of Angels; and, the visible Apparition of Angels: whose Ministry we shall never want; though, their visible Apparition we do, and shall: that being now un­usuall, and not granted to the sonnes of Men, to enjoy the familiar Presence of such blessed Creatures: Not granted, and therefore, not to be expected. Neither is it any new thing, to hear, that what hath been in use, and, in holy Scrip­ture approved of, at one time, may be justly antiquated, at another time; for instance, there is no need now of Circum­cision for Infants, as once there wasGen. 17.12.21.4.: No, and therefore, rightly it is abolished, neither is there any need now, that a brasen Serpent should be erected on a Pole, for the healing benefit of all beholders, as once it wasNumb. 21.8.. No. Christ, the Antitype is comeJoh. 3.14.; and the Type rightly ceaseth. The Ʋrim, and Thummim, the work of God himself, delivered unto Moses, to be put in the brest-plate of the high Priest Exod. 28.30. Lev. 8.8., even these were lost, while Israel was in captivity, in Babylon: and, we hear of no use that was made of them, or of any benefit received by them, ever since; besides, Miracles were frequently wrought by our Saviour, while he was on earth; by his Apostles, after his As­cension into Heaven: by the primitive Christians, for some continuance of time, after the Apostles dissoultion; but, in Au­gustines time, (it seems less then four hundred years after Christ, they were so ceased, that he concludes, that whosoever did then expect a Miracle, for the confirmation of his Faith, was himself the greatest Miracle De civitat Dei. lib. 22. cap 8.; thus, the use of Circum­cision is ceased, the use of the brazen Serpent is ceased, the use of the Ʋrim, and Thummim is ceased, the use of Miracles, (where the Seed of the Gospel is planted, and diligently wa­tered) is ceased, and, we may truly add to all this, that the frequent Apparition of Angels is now ceased also.

It is, but, tis most plain from the Text, that it was not so, when an Angel of God appeared to Cornelius, it was not so then: [Page 5] No, therefore, we will a little discourse of that, thus. An­gels of whose apparition we now speak, guided thereunto by this Angels appearing to Cornelius, are of two sorts; and that either Increated, or Created, and both, in their severall times, have appeared to mortall, and frail man, the increated Angel (of whom we speak not now) is the Son of God, that Angel of the Covenant, Mal. 3.1 thatGen. 48.16. Exod. 14.19.23.20, 21. Angel of the Lord: called Jehovah. Exod. 13.21. who, long before his Incarnation Euseb. Eccl. Histor. lib. 1. c. 1, appeared to Abraham, in the plains of Mamre, whom he calls the Judge of all the earth Gen. 18.25.26.. To Jacob, at Peniel, with whom he wrestled Gen. 31.24.28, 29.. To Moses in the Bush, Exod. 3.2.6. who afterwards was mindfull of, and thankfull for the good will of him, towards him, that dwelt in the Bush Angelus qui loquebatur Mosi in rubo, filius Dei erat. Chrys. citat. Pet Martyr. loc. com. cap. 4. cl. Sect. 5.. Deut. 33.16. The created Angels again, are of two Sorts, either Good, or Bad; the Bad are those Apostate spirits, who kept not their first estate, but by their sinne, lost both themselves, and hea­ven. But, in this Angelical business, and, where there is mention of fearing God, of praying, of giving almes, on Mans part, and, all accepted of, on Gods part, we have no­thing at all to do, with such enemies of Devotion. The good Angels, who have oftentimes in former ages, visibly appeared unto men (the point in hand) are those glorious, and hea­venly Creatures; quos Deus in tuto posuit Bern. Serm. 11 in psal. qui habi­tat. Lomb. Sent. lib. 2. distinc. 7. A. D. Aquin. pars. 1^a qu. 62. Conclu 8., whom God hath so confirmed in grace that they shall never fall away; as the reprobate Angels (now, Divels) did: and, because they are so fast united unto God, they are the more united, and at his command, the readier to do Service unto men; which faithfully they have done, whensoever they appeared unto them. Whe­ther it were, by comforting them in some distresses: Hagar, in the Wilderness, flying from Sara her mistrisGen. 16.7, 8, 9, Elias, at Beer­sheba, flying from the presence of Ahab, and Jezabel 1 King. 19.5.7., Paul in his voyage to Rome Act. 27.23, 24, nay, even our Saviour himself, after he had been tempted of the DivelMat. 4.11., and, afterwards, when he was in a great agony, not long before his DeathLuk 22.39.43., had sensi­ble experience of that, or, by forewarning them of some dan­ger to come: Joseph, the husband of Mary, of thatMat. 2.13.: or, by delivering them from some present danger: Lot Gen. 19.10., Elisha, 2 King. 6. Daniel Dan 6.22., Peter, and John, in prison, Act 5.19. are witnesses of that; or, by bringing some particular Message unto them: the blessed Virgin Mary, of thatLuk. 1.28, 30.; or [Page 6] by shewing them, how God stood affected to them: Corne­lius here, of that. Angels, as they were commanded, appear­ed to each, to all. And, therein they did no more, then what in those times, was usuall to be done. Times, when An­gels, in assumed Bodies, came familiarly into mens Houses; and, were courteously entreated by these, to whom they came; as, byGen. 18.3, 4, 5. &c. Abraham by Lo [...], Gen. 19.2. byJudg. 13.11.12.15. Manoah, and his wife: and, by others, who received Angels into their houses unawares; as Cornelius here did, into his, Vers. 3. though it be not so, in our Age; neither indeed, is there now the same reason for it, as then: not; for, the Church is now planted, the Gospel of Jesus Christ is now clearly preached, the Holy Ghost is now given unto us, in a farre larger measure, then he was unto our Fathers: in whose days Angels frequently ap­peared, and because the written Word of God, which contains in it all things necessary to Salvation, is that; nay, far more then that, to us now, then his Message was to them, by ap­pearing Angels, the one revealing his will but in part, to some particular, and selected Persons, and that, but for a time; but, the other, revealing his whole will, the whole councell of Heaven, to all, even for ever; therefore, we having more means to come to the knowledge of Gods will, then our Fathers had, 'tis no wonder, nor, no want neither, that we are deprived of one of those means which our fathers had, even the frequent apparition of Angels.

But, though we want that, their visible apparition; yet, their effectual Ministry, we do not, we shall not want: and, for that, the Book is open, and the Text is clear, Heb. 1.14. where the Apostle (speaking of the Angels) saith, Are they not all ministring Spirits, sent forth to minister for them, who shall be heirs of Salvation? are they not? that is, they are, wherefore, so long as there shall be any such on earth, that are fore-ordained to Salvation, the ministry of the heavenly Angels, for their sake, shall never cease on earth; but; how can we be partakers effectually of the benefit of their Ministry, and not of their visible apparition? very well, do but consider it; and it will be very evident, thus; they may be (and are) present with us, and minister unto us, even when they are not at all seen by us: and, the reason, why they are not seen and dis­cerned by us, neither indeed, can be (unless they did still assume [Page 7] Bodies, which now they doe not, having a Power still to do it, but not a purpose) is, because they are Spirits, He maketh his Angels, Spirits Psal. 104.4. Heb. 1.14.; and, a Spirit hath not flesh, and bones, as our Saviour said to his Apostles in another CaseLuk. 24.39.; and, because they are Spirits, in respect of themselves, they are invisible, in respect of us: who are too dim-sighted (while we live in this body of flesh) to behold spiritual Substances, immaterial and incorporeal: notwithstanding, though they assume not Bodies now, as once they did, and therefore, appear not now unto men, as once they did, yet, this hinders not at all, but that we may be partakers of the Effect, and fruit of their Ministry, even, when we see not those ministring Spirits themselves: we cannot see God himself; for, God is a spirit Joh. 4.24.; yet, all the heavenly, and spiritual Influence we receive, we receive it from God himself, by his Spirit, we see not our own soul: yet, who can affirm, that he receives no benefit by his own soul? So, 'tis no good Argument, we see not the good An­gels amongst us, therefore they are not at all present with us: 'tis no good Argument, but rather, we may truely say, that, as we cannot see them, because, by nature Quaeris nomen hujus naturae? Spiritus est quae r. officium? Angelus est, Aug. in psal. 104. Prosper. ibid., they are Spirits; so, because, by their office, they are Angels, we do, and shall, receive benefit by their Ministry: for, to look back again to that of the Apostle, Heb. 1.14. They are ministring Spirits sent forth: which Name they have not, in vain; but to note what their daily Office is, even to be sent forth, when God pleaseth, in some good imployment, or other, for the good of his Church, and Chosen, and that, sometimes to fight a­gainst his Enemies, such as Senacherib was2 King. 19.35 Esa. 37.36.. Sometimes, to smite some proud, and vain glorious Atheists, such as Herod wasAct. 12.23.. Sometimes, to punish some Temple-robbing, and sa­crilegious Person, such as Heliodorus was2 Mac. 3.25. &c.. Sometimes, to protect, and defend whole Nations, and Kingdomes Dan. 10.13.20.12.1., either from Famine, or Pestilence, or the Sword; till mens sinnes cause him to recall again, and make null that Commission. Some­times, to guard, and carefully to watch over all faithfull Be­leivers, wheresoever dispersed the whole world over, amongst prophane, unbelieving and irreligious Companies, The An­gel of the Lord carrieth round about them that fear him, and de­livered them Psal. 34.7.: round about them; that the Divel, who wal­keth [Page 8] about, seeking to devour them 1 Pet. 5.8., may not hurt them. And (a little to enlarge this point, concerning the perpetual Mi­nistry of Angels ('tis not altogether improbable, that every particular faithfull Man, hath his particular tutelar Angel assigned him of God, to defend, and protect himVidetur quòd Sic. Zanch. in Symb. Apost. loc. 8. Bulling in Act. 12. dicit ta­men Calvinus, asserere non au­ [...]m. Just. lib. 1. c. 14. Sect. 7.; and this, that of our Saviour himself seemes to imply, Mat. 18.10. who saith of little Children, that their Angels do alwayes behold the face of his Father in Heaven; their Angels; Such (no doubt) to whose care, and custody he hath committed them: and, if they have their peculiar Angels to guard them, why not other particular Men? besides; after Peter, cast into pri­son by Herod, was delivered thence by an Angel, and, knock­ing at the door, many within being gathered together, pray­ing, Rhoda tells them, that it was Peter: but, they not be­lieving it, said that it was his Angel Act. 12.12.14, 15.: and, they said it; either because they doubted not of this angelical Tutelage, as to particular faithful Men: or, at least, because, at that time a­mongst the Jewes, Such, an opinion, as that, swayed, and prevailedHoc etiam maximum ex­istimo benefi­cium, &c. lib. 1. med c. 12.: 'twas Augustines judgment touching himself: J also esteem this as a great blessing, that from my Birth, the Lord hath given me an Angel of Peace, to keep, and preserve me, even to my end: and, 'twas Hieromes judgment touch­ing all othersMaxima dig­nitas animarum est, ut unaquoeque habeat ab ortu nativitatis, in custodiam sui, Angelum depu­tatum in Mat. 18.10. et Epist. 27. c. 1. de An­gelo proprio Pauli.: the greatest dignity of mens Souls is, that each hath from his birth an Angel appointed, peculiarly to guard him, but, howsoever it is in this Case, certain it is, that (when there is most need) many Angels, by Gods command, are ready to protect, and defend, even one single faithful Man, from all his ghostly Adversaries: witness that of the Psalmist He shall give his Angels charge over thee Psal. 91.11, 12.. Thee, one single man: but, Angels many, to defend him; and, 'tis said, Luk. 15.7. of all the Angels, that there shall be joy in Heaven over one sinner that repenteth: see! all rejoyce, at ones Conversion; and, many Angels they were, that carried the soul of Lazarus into Ahrahams bosome Luk. 16.23., 'tis enough, and known it is, that, though we now enjoy not the apparition of Angels, yet, we still enjoy the powerful, and, effectual ministry of Angels: for, they are still, ministring Spirits, sent forth, as this Angel in the Text, was to Cornelius: who had the happiness, to enjoy both; both, the ministry of an Angel; He said unto him, and [Page 9] also, the sight of an Angel: He came in to him; and, by that meanes, he saw an Angel of God.

Lo! 'twas an Angel that appeared unto him: and, no other Name hath he here, then, either what his ordinary office, or, his Sender gives him: an Angel: an Angel of God; so they are all: Gods Angels, Gods Messengers, all; yet, some amongst them (when there is cause) have peculiar, and distinct Names (answerable to their Office about which they minister, and are imployed in) besides that common one, of An­gels: as, there is mention of an Archangel 1. Thes. 4.6. Jude ver. 9., of Dominions, of Thrones, of Principalities, of Powers, Rom. 8.38. Col. 1.16. of Michael Dan. 10.13.12.1. Jud. ubi supra. Rev. 12.7., of Gabriel, Luk. 1.26. of Ʋriel, 2 Esd. 4.1. of Raphael, Tob. 3.15. Names imposed, according to the ex­traordinary business, wherein such, or such Angels, from time to time, are imployed; but, no such extraordinary bu­siness have we here; and therefore, no such extraordinary Name have we here. Let us somewhat illustrate it, by what is sometimes done among our selves, thus. We are all men, but, some men have Names given them, from extraordinary Event; which others have not; as, Jacob was called Israel, because he prevailed with God Gen. 32.28.: Moses, was so named, because he was drawn out of the water Exod. 2.10.: Naomi, from her bitterness, and affliction, would be called, Mara Ruth. 1.10.; the Child, that Phi­neas his wife bare, after the Ark of God was taken by the Phi­listims, was named, Ichabod; in testimony, that the glory was departed from Israel 1 Sam. 4.19.21.; So, all are Angels: all are ministring Spirits: but, some Angels, among the rest, have Names given them, from some extraordinary imployment, which all have not, not the same imployment; and therefore not the same Name as, when the dead shall be raised (which is a work of the great­est power,) that Angel that shall be charged to attend princi­pally on that work, shall be called an Archangel Pet. Mart. loc. com. cl. 1. c. 12. Sect 4. Zanch. de nomin. Angel lib. 2. c 1. Dresser. de dich. fest is. in fest Michael.: 1 Thes. 4.16. Thrones, Dominions, Principalities, Powers, are Names, not unfit for such Angels; to whom the custody of Nations, and Kingdoms, and Empires and Thrones is committed, as, to some it is: Col. 1.16. to contend with the Divel about the body of Moses, after his death, and not suffer him to find out the place of his Burial, least the people thereby should be led unto Idolatry, was a work of more then ordinary power, therefore, Mi­chael, [Page 10] who is like God? shall be the name Jud. ver. 9. of that Angel, that will undertake it. Such a Message as this, behold a Virgin shall conceive, and bear a Sonne, (which could not be done but by the powerfull overshadowing of the holy GhostLuk. 1.26.31,) Gabriel, the strength of God Bern. homil. 1 super missas est., shall be sent to deliver it: when Esdras was to be enlightned with the true knowledge of the most High, Ʋriel 2 Esd. 4.1., the Light of God, shall be that Angels name, that shall be sent to instruct him; when Tobit was to be healed, Raphael Tob. 3.15., the Medicine of God, shall be sent, to undertake his Cure: these their additional Names (besides the Names of their Office, and Nature, Angels, and Spirits) alwayes ex­pressing some unusual Imployment, and more then ordinary; but, when the imployment is but such, as is common to all those ministring Spirits, then the Name is but common also; as here; the imployment was, but only a bare relation to Cornelius, of Gods acceptance of his Sacrifice: and therefore, the Messen­ger sent unto him, in this business, is stiled by no additional, by no extraordinary Name, but only, by the common, and or­dinary Name of all Angels: an Angel of God.

And surely, 'twas an Argument of Gods great love unto him, to deal thus with Cornelius; even, to send his Angel unto him: 'twas his purpose, we know, to gain him unto him­self: that purpose, proceeded meerly from his Love, and free Favour; and, in demonstration of both, he jud'g it the best way then, to send one from himself to gain him: or, at least to continue in his Favour: and, the Messenger whom he sent, we see, was an Angel: and, that Angel, after he had delive­red his Message unto him, recommended him to the Ministry of Peter. Vers. 5, 6 &c. and, he recommends him, as one (be­fore he was sent to Peter) that was already in a good for­wardness, in the way to heaven: the Scales of sinfull igno­rance, were fallen from the eyes of his Soul: and, he himself gone out of Egypt, towards Canaan: in his progress from Na­ture, to Grace; from Darkness, to Light: having more in him of the spiritual, then of the natural Man, and now, in Gods judgment, 'twas the fittest opportunity to send an Angel unto him; see! when our God hath a purpose to do us good, he neglects no meanes, that are fit to do us good: but, will alwayes make use of that, whatsoever it be, which in his [Page 11] wisdome, he knoweth will best advance us, to a better state; the wise Men that came from the East, after our Saviours birth, Mat. 2. were Astrologers: not ignorant, Surely, of the prophesy of Balaam, that there should come a Star out of Jacob Numb 24.17. Viri Syderum inspectionibus assueti, in Cyprians wordsSer. de stella & magis.: therefore, God guides them to his sonne, by a Starre; the Athenians delighted much in hearing Newes: Act. 17.21. there­fore, Paul is sent unto them, to preach a new Doctrine, such as was never heard of before amongst them; and, that new Doctrine was of Jesus, and the Resurrection Vers. 18. of Re­pentance. Vers. 30. of Judgment to come. Vers 31. by which meanes, many of them were converted, and became Belie­vers. Vers. 34. other Gentiles also, in other places, not then converted, were easily drawn to enquire further into that mat­ter, by the many Wonders, and Miracles (nearest unto sense) which, either the Apostles,, or Apostolical men, often wrought amongst themMar. 16.15.16, 17, 18, 20. Act. 8.5.6.9.40.41.42.: for which end, the first Angels, the first Pastors, in the primitive Church, who were imployed in the conversion of Ʋnbelievers, had for a time annexed to their Mi­nistry, a power to work Miracles; as the Apostles had before them: thus, God, to save us, descends, and applies himself unto us: he did so here to Cornelius; 'twas his resolution to make him one of his own Flock of his own Fold: and there­fore, (besides the inward Calling, and the benefit he received afterwards by Peters ministry) he descends also unto him, even by that outward, and common Meanes, sometimes in use a­mongst the Jews (whereof Cornelius, at that time conversant, and one of good report, amongst them, Vers. 22. could not be ig­norant) even by the ministry of an appearing Angel: called in the Text, for distinction-sake, (because the Divel also hath his Angels) anMat. 25.41. Angel of God.

Thus, as to our first Part, we have considered hitherto the Substance of it; namely, the apparition of an Angel to Cor­nelius. Let us now descend to examine the particular Cir­cumstances belonging thereunto, and, they are four.

1. The manner of this Apparition; in a Vision: and saw in a Vision an Angel of God comeing in to him, even, into his House, where then he was; Lo!2 Cor. 12 7. Abraham sate in his Tent­door, when he saw three Angels Gen. 18.1.: Los, in the gate of Sodom, [Page 12] when he saw two Angels Gen. 19.1.: Manoah's wife sate in the Field, when she saw one Angel: Jud. 13.9. but, Cornelius at this time, was neither in the Feild, nor at the Gate, nor at the door of his House, but within praying, when he saw an Angel of God in a Vision: the Apostle saith, that God in divers manners spake in time past unto the Fathers, by the Prophets Heb. 1.1.: and, we may say, that, in divers manners also, he spake to the Fathers, before the Prophets, and to others, afterwards in divers manners, as, 1. By Oracle, by Voice, audibly. So he spake to Adam, to the Patriarches, and others, before the Floud, when as yet there was no written word to instruct them. 2. by Dreams; when the mind only was awak't, and not the man; like as it is in an Extasie, or Transe, when all the Senses, both inward, and outward, want their proper use, and operation, that those divine things then revealed, might take the deeper impression in the understanding, while the mind is wholly withdrawn from that accustomed fellowship, it had before with the body: whereof Elihu speaketh in Job, thus; God speaketh in a dream, when deep Sleep falleth upon men, then he openeth the eares of men, and sealeth their instruction Job. 33.14.15, 16.. 3. By Ʋrim, and Thummim, which being interpreted, is, the Lights, and the Perfections; rendred by the greek Translators, the manifestation, and the truth, because God by them, (put in the brest-plate of the high Priest, Levit. 8.8) manifested unto him the truth of such things, as he at any time enquired of: as, 'tis said of Elea­zar the Priest, he shall ask councel for Ioshua, after the judge­ment of Ʋrim before the Lord Numb. 27.21: but, what these were, is not easie to determineQuae, & qua­lia fuerint, non constat. Piscat. in Exod. 28.30. 4. By divine Inspiration. So he spake to the Prophets: for, Prophesie came not in old time by the will of man; but holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21.. 5. By a little small voice, or Eccho from heaven, called filia vocis, the daughter of a voiceAinsw. in Exo. 28.30. Weem. Christ. Synag. proleg. cap. 4., as it were, one voice proceeding out of an other: heard sometimes in the se­cond Temple, not long before the final Destruction of it. 6. (To put that last, which is the word of the Text, expressing the Manner of this apparition,) God spake unto men by Vi­sions: which were of two sorts, either, Visions of the night, when men were asleep: or Visions of the day, (such as this was we now speak of,) when men were awake, and had the [Page 13] free use, both of Sight, and Senses: as Cornelius here had, who saw an Angel of God in a Vision. God first revealing unto the Angel, what he (appearing in a Vision) should reveal to Cornelius, then awak't, and fit to receive it: that's clear from the Text, the Manner of this apparition, in a Vision.

2. The Proof of this apparition, is also as clear [...], evidently; he saw in a Vision, evidently, an Angel of God, coming in to him: and, we may say in this Case, as the Pro­phet Jeremiah once did to Zedekiah, in an other: thou shalt speak with the King of Babylon, mouth to mouth, and his eyes shall see thy eyes Jer. 32.4.34.3.: just so, 'twas here now, with the Angel, and Cornelius: the one spake, mouth to mouth with the other: the one with his eyes, evidently saw the eyes, the whole forme of the other: and, Cornelius his sense of seeing was not at all deluded; as the Papists suffer theirs to be, in their [...], or Transubstantiation, neither was there any thing imaginary, or phantasticall, but all was reall, and substantiall, here; and, God would not deal with his servant Cornelius as he permits the Divel sometimes to deal with other men, even to perswade them, that they see, what they doe not see; which was Sauls case 1 Sam. 28.14: it was not Samuel himself, raised from hell by the witch at Endor, as Josephus fondly imaginedAntiqu. Iud. lib. 6. c. 15. Sect. 2.; but, it was a counterfeit Samuel, a Spectrum, some diabolicall Spirit it was, in the shape of Samuel, that he sawPet. Martyr. loc com. cla. 1. c. 9 Sect. 7.; but, no such thing was there here; no painting, no counterfeiting, no deluding here; no, neither could there be: because he that came in to Cornelius was an Angel of God; who knows not how to delude, or counterfeit, 'tis confest, that a word, a voice, a di­rection only, might have been heard from Heaven, though no Person at all had appeared; and, nothing strange in that; as, to Samuel, when God called him1 Sam. 3 4.6 10.; to Ezekiel, when God instructed himEzek. 1.28.; to our Saviour, when he was transfigured on the Mount, Mat. 17.5 and again, when his Soul was much troubled, a little before his deathIoo. 12 7.28, 29.; to Policarpus, about the time of his Martyrdome: fortis esto Policarpe; O Policar­pus be thou strong, be thou faithful unto deathEuseb. eccle. hist. lib. 4. c. 15.; to August­ine, about the time of his Conversion; tolle, lege; tolle, lege; take up the Bible, and readConfess. lib. 8. c. 12. Sect. 2.; but here, 'twas otherwise; the Angel that speaks, appears: and, Cornelius, to whom he ap­peared, [Page 14] and spake, saw him evidently: being both at that time, in one, and the same place, and, both in the house of Cor­nelius; he saw in a Vision evidently, an Angel of God coming in to him.

3. The truth, and reality of this apparition is farther con­firmed in the Text, by the Circumstance of time, when it hapned: and that was, about the ninth hour of the Day; and, that ninth hour (to be reckoned from the rising of the Sunne,) was about three in the afternoon; when the Evening then drew on: a Time, when it was not possible to mistake; a Time, when the Angel found Cornelius, not in the field, fighting; but, in his house praying, vers 30; an example for all Soul­diers, to set apart daily, some time for their Devotions; a Time, when once, a Lamb, the daily evening Sacrifice, was commanded to be offered for a burnt Offering Exod. 29.39.41.; a Time (be­sides that, appointed for the morning Sacrifice, about the third hour, that is, about our nine, who begin our recknoning at Midnight) when, towards the Evening, they were wont to go up into the Temple to pray, Act. 3.1. Lo! at such a time as this, even at the hour of Prayer, in the afternoon: (Cor­nelius first prepareing himself privately in his own House, for his Devotions, to be continued afterwards in the Temple) at such a time as this, an Angel appeared to Cornelius; even, about the ninth hour of the Day. The ninth hour; whence we may farther note, that this was also the very same time of the Day (though not of that Day,) that our Saviour (that Lamb of God Ioh 1.29.) some yeares before, died upon the Cross, for mans Redemption Mat. 27.46.50.; and, at such a time of the Day only, and none other, did God send his Angel to Cornelius: whose purpose surely, thereby was, to signifie that his Sonne, who died for others at that time of the Day, died also at that time, for Cornelius: thus; a Lamb was appointed to be sacrificed, a Saviour effectually died: an Angel evidently appeared: a Souldier devoutly prayed: and all, about the ninth hour of the Day, that hour of Prayer: happy Cornelius! who wert then praying, when, God by his Angel, was providing for thy e­ternal happiness; happy Cornelius! and happy hour, too, the hour of our Saviours suffering, the ninth hour of the Day: O let it be alwayes one of those hours also of our Devotion, [Page 15] and Spiritual rejoycing; because, by his stripes we are healed Esa. 53.5., who died for us, about the ninth hour of the Day; at what time also an Angel appeared to Cornelius: and, what was done so openly, and in the day time, clearly concludes for the truth of this apparition.

Thus, here's a Vision (you see) in the day time; even when Cornelius, who evidently saw the Angel, was awakt: there have been Visions also (though not so evident,) even in the night, when men were asleep: we have both a proof of it, and examples of it, a proof of it: God speaketh in a Vision of the night Iob. 33.15.; examples of it; God spake to Israel, in the Visions of the night Gen. 46.2.; and, the Lord spake to Paul, in the night by a Vi­sion Act. 18.19.; but now, both Sorts are abolished: and, instead of Vi­sions, either by Day, or Night, we have Gods Law, yea, and his Gospil too, to meditate on, both day, and night Psal. 1.2.; there­fore, he that now looks for a Vision, after the two Testaments are so wide opened unto us, and, nothing that concerns our spi­ritual Welfare, concealed from us, is more foolish, then Nabal: more blind, then Bartimeus; more lame in his intellectuals, then the Creeple in his body, at the Pool, Bethesda: for, lo! the evidence that the Church formerly had for Visions, either of the one sort, or the other, is (because God now speaks unto us by his Sonne Heb. 1.2.; and after no other manner) long since can­celled, and defaced: and, the ninth hour of the Day, as to that, is now past, and gone: for, this is the last hour 1 Ioh 2.18.; and, in this last hour, the one, onely, outward, and ordinary meanes that God useth to reveal his mind, and will unto us, is, by his word written; to the law, and to the testimony Esa. 8.20.; Si scire vis quid sit tenendum, habes literas sacras: Salvian said itLib. 3. de gu­bernatione Dei. Pag 64.; if thou wilt know, what is consonant, and agreeable to Gods will, read the Scriptures, read the holy word of God: this is the Canon, and Rule of our Faith; this, the director, and guid of our Life: nothing true, that is any wayes dissonant to this: nothing to be believed, as a matter of Faith, but what is a­greeable to this: wherefore, away with all Enthusiasmes, with all, falsely boasted of, sudden raptures, and iuspirations, the vain imaginations of crackt, and crazie brains, fit subjects for the Divel, that sower of Tares while men sleep, Mat. 13.25. to work upon: but, in this Case, let us imitate the devout Jews of [Page 16] those times, who after the loss of Ʋrim, and Thummim in the captivity of Bablyon, and, when there was not any Prophet amongst them any more, held themselves close to the law of Moses, as they were commanded by the last Prophet Mal. 4.4.. So must we, who profess the name of Christ, hold our selves close, without wavering, to the Law, to the Gospel, as our Saviour commanded, before he ascended, Search the Scriptures Joh. 5.39.; Search them, as those of Beraea didAct. 17.11.: believe them: and, abhorre all new fangled Novelties, which have no sure, nay, no foundation at all, in them: especially, if the Authors of them (though in outward appearance as holy as Scribes, and Pharisees) pretend unto Visions: then, then, detest, and ab­horre them; for, Visions, all heavenly Visions are now ceased: but, if any instead thereof, will needs be enamoured on Delu­sions, hellish, and diabolical, we will have no hand at all with them in making up that Match: come with us; no: cast in thy lot with us; no: Let us all have one purse; no: for, it will prove at last, but like Judas his bagge; and, he that tempted him, to sell his master for thirtie pence, hath tempted thee, to sell thy soul to him, for nothing. Such are all thy Visions, whereof thou boastest, thy inspirations, thy Revelations; all, are nothing, but traps, and snares, which Satan hath set in thy way to catch, and devour thee: and yet, thou deluded, en­snared, obstinate man, wilt not be warned, to decline, and avoid them: but, wilt rather loose thy self, then thy sullenness: ra­ther perish in thy sinne, then that thy vain opinion should perish: Notwithstanding, we may, and do, still rightly conclude, that all Visions, all heavenly Visions, are now utterly ceased; yet, for a little while, our Discourse concerning this Vision in the Text, must be continued; for, besides the proof, evidently; and, the Circumstance of time, about the ninth hour of the day.

4. The very behaviour of Cornelius here, pleads for the truth of the Angels apparition unto him, whom he saw in a Vision; and, his behaviour was; he looked on him, he was afraid, he said, What is it Lord? where, his seeing him, his feare, at the sight of him, his audible speaking unto him, with the Angels reply, which followeth afterwards, are as so many Demonstrations, [...] that it was so; and, so it is now written; [Page 17] that an Angel of God appeared to Cornelius: but, when he first appeared unto him, it was then hardly so taken; for, he looked on him: his eyes were wholy fixed upon him [...], intentis oculis.; which presuppo­seth, that he knew not at the first, that he was an Angel: yet, wondring (no doubt) to see such a glorious Creature, on a sudden, come into his house; whom afterwards, in the pre­sence of Peter, he described to be a man, in respect of his forme, Vers. 30. because, at that time, 'twas usuall for Angels, to appear in the shape of men; and, in respect of his Ornament, to be arayed in bright cloathing: such as that Angel was ador­ned with, who was a witness of our Saviours Resurrection, Mat. 28.3. but, as yet, not certain who he was, he makes his eyes the first examiners of the truth of this apparition: he looked on him: yet, not as the lame man looked on Peter, and John, expecting some benevolence from themActs 3.5.; nor, as Elisha looked on Elias, when he was taken up into heaven2 Kings 2.11.12.; with a longing desire to enjoy his presence again: neither as yet, be­held he him with any content, and delight, as Jacob looked on his sonne Joseph, in Egypt Gen. 46.30.; but rather, as the Apostles looked on our Saviour after his Resurrection, as men terrified, supposing they had seen a Spirit Luk. 24.37.; or, as the shaking Keepers of the Sepulchre, Mat. 28.4 or, as the affrighted Women, that came early thither, and entred into it, looked on that other Angel, Mar. 16.5. he was afraid: so that his heart at that time, was little beholding to his eye; for, had not that looked, the other had not trembled: and, he might have truly said at that time, and in that case, I have no need of thee: thus though, as the Apostle saith1 Cor. 12.18.; God hath set the parts, every one of them in the Body, as it pleaseth him; yet, the outward, are oftentimes an occasion to put the inward, quite out of frame; as here; the eye, outwardly seeth; the heart, inwardly trem­bleth: he was afraid; his fear arising (it seemes) from the sight of an unusuall apparition.

He was afraid, what? 'tis not for the commendation of a Souldier, of a Centurion, (such was Cornelius, Vers 1.) to be afraid; no, 'tis not; amidst the earthly hoast: but, when any of the heavenly appeares, as now, 'tis no discommendation, to be terrified, and affrighted: neither was it any at all, in this case, to Cornelius: who (no doubt) had been instructed [Page 18] of God, to be strong, and of a good courage, as sometimes Joshua was, when he was to succeed Moses Iosh. 1.6.: and, as touching the military imployment he was designed to, not in vain instru­cted: nay, we will conceive, that he was as valiant, as any of Alexanders old Souldiers, whose renown it was, (not willing to turn their backs,) they received all their wounds in their breasts Vulnera in pectoribus. Q. Vurtius.; and, if the General had proclaimed in the eares of the people, as Gideon sometimes did, Jud. 7.3. whosoever is fearfull, and afraid, let him return, and depart, Cornelius surely, would still have kept his ground: being none of those rash Commanders, who have lost many, both, particular Ci­ties, and whole Countreyes, either by their folly, or their fearfullness In manibus te­merariorum du­cum ceciderunt bellicosa Nu­mantia, orna­tissima Cori [...] ­thus, superbae Thebae, &c Cor. Agrip. de [...]van. Scient. cap. 79.: no, none of these was Cornelius: but, though we may easily grant, that he was of an undaunted courage, and, without fear, amongst his fellow-Souldiers, and against the common enemy, yet, 'tis openly denyed in the Text, that he was so, when he saw an Angel of God: and, good reason; for, now his company was changed, and therefore, now his courage was changed also: he was afraid; thus, we know not what Spirit we are of, untill we are tried: and then, those that seem strongest, many times prove the weakest: 'twas so with Peter, in another Case Mar. 14.29.68.: 'twas so with Cornelius, in this: who might well say with David, that the Lord had taught his hands to warre, and his fingers to fightPsal. 144.1.: but, could not say with the same David, at this time, my heart shall not be afraid Psal. 27.3.: for, the Cause remaining, the Effect necessarily remaineth alsoSi fit Causa, si­mul etiam erit effectus. Arist. Analyt. Poster. lib. 2. c. 16.: and, the cause of all fear, is sin: 'twas so with Adam, Gen. 3.8 fear made him hide himself; his sinne made him fear: 'twas so with those Keepers of the Sepulchre, Mat. 28.4. and, for the same cause; who, when they saw an Angel of the Lord, they did shake, and became as dead men: 'twas so also here with Cornelius: a man he was; and there­fore, sinfull; and, because sinfull, therefore, fearfull, as we noted before. So it is, the behaviour of man, easily discovers the Nature of man: and, this one example is sufficient to prove it: Cornelius was a Man, was a Sinner, was afraid.

But (not to aggravate) 'twas but a sudden passion, this and, almost as soon allayd, as entertained by Cornelius: for, [Page 19] lo! he soon recollects himself, unto himself; and, he that but now was so much transported with fear, and amazement, and (as it were) gone out of himself, now, takeing heart, comes to himself again: and, hearing the Angel say unto him, Cor­nelius; he said unto the Angel, what is it Lord? not, who art thou Lord? no, that was not the Question, but, [...] what is it Lord? as if he had said; I know, that thou art sent from heaven to reveal some 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 familiarly discourseth with the An­gel; being now fully perswaded, that he was an Angel of God indeed, Vers 7 8, 22. and, that he was not sent unto him, without some good newes, some good message, which he is very inquisitive to know: what is it Lord? therein imitating Jacob, who would not suffer that Angel with whom he wrestled, to depart from him, untill he had blessed him Gen. 32.34.26.: neither would Cornelius suffer this Angel to depart from him, untill he had blessed him also: that Angel (Christ, called God, Hos. 12.3.) with whom Jacob wrestled, being the Author of the blessing, that this Angel brings to Cornelius: and, that blessing, being yet (as it were) lockt up, in the Angels message, he earnestly moves him to unlock, and open it, that he might receive the be­nefit of it: what is it Lord? see! more bold, and confident was he now, then at the first; and, the more acquainted he is with the Angel, the more familiar he is with the Angel: who was not more forward now to deliver Gods blessed message, sent by him, then Cornelius now was to hear, and receive it; a sudden change it was: we are not alwayes the same men, of the same mind, and subject to the same passions; no, neither was Cornelius: who at first was afraid at the sight of the An­gel; but now it appeares, that it is not so; and, the better ac­quainted with the Angel, the more familiarly he discourseth with the Angel, as one desirous to know the reason of his apparition: what is it Lord?

Lo! 'twas Cornelius that mov'd this Question here: who by nation was an uncircumcised Gentile; which was, by nature, to be without Christ, as Paul speaketh of other Gentiles Eph. 2.14.: but now by Grace, he was become a religious man, a devout man, a pious man, and one that feared God with all his house: [Page 20] one that gave much almes to the people, and prayed to God alwayes, Vers. 2. 'twas this Cornelius, thus and thus changed, renew­ed, and sanctified by the holy Spirit of GodCornelius Centurio adhuc Ethnicus, dono 5. sancti mundatur. Hieron. Epist. ad Helio. G., 'twas this Cornelius to whom God sent his Angel, and of whom (as a man now much delighted with the things of God) he demanded, what is it Lord? and, this sending an Angel from heaven, to a man, that by nation was a Gentile, sig­nified surely, that the full time for the calling of the Gentiles, was then near at hand: as it came to passe: whereof Noah prophesied more then two thousand years before, saying, that Japhet should dwell in the Tents of Shem Gen. 9.27.; that is, that the Gentiles descended of Japhet, should in due time be brought to the faith of Christ, and become fellow-heirs, and of the same body, and partakers of the same promise in Christ, Eph. 3.6. together with the Jews, descended of Shem De Sem, he­braei, de Japhet, populus Gentili­um nascitur. Hieron. quest. in Gen. Tom. 3. Pag. 856.; in whose Line Gods Church was continued: farther, Boaz begat Obed of Ruth: Obed begat Jesse, &c. Mat. 1.5. Boaz was an Israelite, but Ruth was a Moabite Ruth. 1.4.2.4.; of whose Line our Saviour came, according to the flesh; to note, that even the Gentiles also should be called to salvation in Christ Jesus, as well as the Jews; as well a Ruth, as a Boaz: again, Solomons marrying with Pharaohs daughter1 Kings. 3.1.: a King of Jsrael, with an Aegyptian prefigured this: the preaching of Jonah to the Ninevites (Gen­tiles) was a Type of thisIon. 1.1.2.: the coming of the wisemen from the East to Jerusalem, to worship the new born King of the Jews Mat. 2.2.: which was Christ, a nearer representation of this: and, this sending an Angel of God to Cornelius, a Gentile, together with his forwardness, to be informed by the Angel, what good news, what glad tydings he had brought from heaven unto him, a more manifest confirmation of this: he said, what is it Lord? but, we will not stay any longer on this our first Part: The apparition of an Angel to Cornelius: you have heard it at large; and, remember the particular Circumstances belonging unto it: as, the Manner, in a Vision; the Proof e­vidently; the Time, about the ninth hour of the day: with the behaviour of Cornelius, when he saw an Angel of God come in to him: he looked on him, he was afraid, and said, what is it Lord? but, enough of this; and, I hope, not too much; be­cause we have been speaking hitherto of the apparition of an [Page 21] Angel of God: of whom first a Question was demanded, as touching his Message.

2. To that Question, the Angel here opportunely answers, and (to satisfie his yet unsatisfied expectation) he opens his Message to Cornelius, this; thy Praiers, and thy Almes are come up for a memorial before God: he ask'd, what is it? the Angel tells him, this it is; God is well pleased with thy sweet smelling sacrifice; and, I am sent to let thee know, that he is well pleased: which once known, and understood by Cornelius, there is no cause to doubt, but that, on his part, the Sacrifice of a thankfull heart, the triumphing affections of a joyfull heart, were ready to receive, and entertain this welcome, this blessed message: and surely, the more welcome it must needs be unto him, because it was sent from God, and delivered by an Angel, to ascertain him, that he was in favour with God: he said, thy Praiers, and thine Almes are come up for a memo­rial before God: this was the Angels message.

The Angel said unto him; but, can Angels speak? it seems they can: and that, either unto God; or, unto themselves; or, unto men: unto God they speak; and that, two manner of wayes, as Aquinas hath notedAngelus loqui­tur Deo, vel con­sultando divinam voluntatem de a­gendis, vel ejus excellentiam, quam nunquam comprehendit, admirando. Sum. pars 1. q. 107. Conc. 3.; 1. when, alwayes glo­rifying him in heaven, they consult, and enquire (after a man­ner 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 admiration of his Excellency, they are rapt with his beauty: Ʋnus Angelus loquitur alteri, & nihil est aliud loqui ad alterum, quam conceptum mentis alteri manifestare. Aquin. ubi sup. intelligimus An­gelum loqui, cum apprehendimus eum conceptus suos manifestare Scheibler. Metap lib. 2 c. 4. tit. 13 de Angelis. this admi­ring him, being a kind of speaking unto him, which God un­derstands, though we do not: unto themselves they speak, and, one among another; and that, by a voluntary revea­ling Aquin. ubi sup. Conc. 1.; the thoughts of their minds, one unto another: which they so order, that they suddenly understand one another; and thus, one Angel is then said to speak unto another, when one openeth; and manifesteth the thoughts of his mind unto a­nother; which with much willingness, and alacritie they do: which kind of angelical speech the prophet Esay maketh mention of, cap. 6. Vers. 3, describing the Seraphims (Angels, so called, because they are inflamed with the Love of, God) crying one un­to another (which presupposeth some kind of articulate Speech, to be understood) and saying, holy, holy, holy, is the Lord of [Page 22] Hosts: and Paul saith of himself, if I had the tongues of An­gels 1 Cor. 13.1.: meaning, that if he could manifest all the thoughts of his heart to men, as suddenly, and as fully, as one Angel doth his, unto another, without any obstacle, or impediment at all, yet, if he had not charity, he were nothing: and, as, to God, and to themselves, so, to men also do Angels speak; and that, either without, or, with assumed Bodies: when the good An­gels (as they are in themselves, Spirits, and without material Bodies) speak unto the hearts, and soules of faithfull men (as no doubt, oftentimes they do) then, after a spiritual, and heavenly Manner, without words, without any vocall noise, or audible speech (but to him only, to whom they speak, if to him) they secretly instill, insinuate, conveigh, and com­municate their meaning to the minds, and understandings of men; in a manner, like as they do their own minds, one unto another: butEuch. c. 59. Augustines judgment in this Case is (a judgment not to be contemned) that it cannot be known, nor affirmed, after what manner, Angels, simply considered in themselves (as Angels) speak, either to the ear, outwardly, or to the minds of men, inwardly: it cannot be known; but, when they ap­peared in the forme of men (as in ages past they did,) then they assumed such Bodies as we our selves have, with all their integral parts, together with all instruments of Speech, and therefore, Tongues: wherewith, when they so appeared, they spake vocally, and audibly to the ears of men. So they spake to Abraham, saying, where is Sarah thy wife Gen. 18.9.? to Lot, say­ing, we will destroy this place Gen. 19.12, 13.: to Joshua, saying, as Captain of the Host of the Lord am I now come Josh 5.14.: to Manoah, saying, if thou wilt offer a burnt offering, thou must offer it unto the Lord Jud. 13.16.: and here (not to instance in more examples in so plain a matter,) an Angel of God audibly spake to Cornelius, saying, thy Praiers, and thine Almes are come up for a memorial before God.

But, how comes the Angel here to understand that? sure­ly, not by any natural knowledge of his own: no; for, An­gels are creatures; and Creatures) how eminent soever) know no more of the secret mind of God, then what is revealed immediately unto them by the mouth of God: now, such was the business here; God himself, as he was at first the sole Author, so also was he the sole, and secret wit­ness, [Page 23] of the pietie, and devotion of Cornelius: which the An­gel knew nothing of, nor could not know, till God had re­vealed it unto him, to reveal it to Cornelius: knew nothing (having not been conversant with him before,) either of the sanctified conversation of Cornelius, or of Gods accepting both it, and him: knew nothing of it, by his own natural know­ledge; yet, confest it is, that, had the matter been wholy acted upon earth, and the Angel been present with Cornelius in his house, at severall other times, as now he was once, for a short time, when he appeared unto him, Vers. 3. he might have known, even by his own experimental knowledge, and, by the observation of his pious Actions, what manner of person Cornelius was, and consequently, in what esteem he was in Gods sight; knowing, that in every Nation he that feareth God, and worketh righteousness, is accepted with him Acts 10.35.: but, the whole matter being kept secret in the bosome of God him­self, both touching the piety of Cornelius, and his acceptance both of the Person, and sacrifice of Cornelius, the Angel could not come to understand that, either by any natural, or experimental knowledge of his own, but only by a revealed knowledge from God: thus then it was; God told it to the Angel, the Angel told it to Cornelius: thy Praiers, and thine Almes are come up for a memorial before God.

Lo! glorious things are here spoken of Cornelius: of one that was a Souldier, a Centurion, a Captain of an hundred (so much the word implies [...].;) chosen out of the band, called the Italian band, Vers. 1. the whole being the flower, and strength, of the Romane forceRobur exerci­tuum legebant ex Italiâ. Calvin. in loc.: part whereof was under the command of this Cornelius: and, to that end were they under his command, that, by them, he might guard, and defend Caesarea (sometimes called Straton, and built by Herod Joseph. Ant. Judaic. lib. 15. c. 11. Bulling in Act. 10.1:) from the violent irruptions, and incursions of all enemies to the Romanes: that was his Office, as a Souldier, amongst men: but, his glory, his comfort, his commendation was, that he was one that was accepted of God: thy Praiers, and thine Alms, &c. Lo? to one, by profession a Souldier, was this spoken by an Angel: whose profession, notwithstanding, was not at all disliked by the Angel: whence naturally this Conclusion flow­eth, this: That a Souldier (as such) may be in favour with [Page 24] God: that's the Conclusion: and, the acceptance of this Cen­turion, Cornelius, may be one example to confirme it: but, because one is no number▪ let us find out another: even that Centurion, whom our Saviour himself so highly commends, saying of him, I have not found so great Faith, no not in Israel Luk. 7.9.: a preg­nant proof, that a Souldier may be a Saint, notwithstanding he still remaine a Souldier: for, 'tis not the profession, but the abuse of it, that stains any ones reputation with men, and hinders his acceptation with God: this John the Baptist knew, when (for ought appears to the contrary he allowed, and ap­proved of the profession, but not of the practice of many Souldiers Luk. 3.14.: who, instead of fighting the Lords battells, as Abraham, and Moses, and Joshua, and David did; and, in respect of that, there was no evil found in them, (as Abigail in particular said to David, 1 Sam. 25.28.) fight their own battells; fight meerly for their own ends: and, be the war never so just (Pet. Mart. cl. 4. c. 16. Sect. 2. Gregor. de val. disp. 3. qu. 16. par. 2 de Bello.; which then is just 1. When it is undertaken by lawfull Au­thority. 2. Upon a just cause, that peace may follow. 3. With a good intention: yet, they will offer violence, they will accuse falsely, they will not be content with their wages: but, will shed innocent blood, because they will shed it: will rob, and spoile, and prey upon the innocent, contrary, not only to the law of Nature, of Nations, of God, and holy Re­ligion, but also, contrary to the rules of their own martial, and military Profession: and this, even that which cometh out of a man, out of the evill thoughts of his heart (that Shop of murders, adulteries, fornications, thefts, false-witness, bla­sphemies) this is that which defileth a man, and renders him a­bominable in Gods sight: which Ambrose meant, when he said, 'tis not a sin to be a Souldier: but, for a Souldier to fight for the spoile only, that's a sinSerm. 7. Citant Hug Grotio. 1. part de jure belli & pacis. c. 30.: the short is this. Let a Cen­turion, a Souldier be carefull to be a just, a religious, a mer­cifull man, as Cornelius was: and (notwithstanding his pro­fession) he shall be in favour with God, as this Centurion, Cornelius was; in testimony whereof, the Angel said unto him, thy Praiers, and thine, Almes are come up for a memorial before God.

And, that's the Substance of this angelical Message to Cor­nelius: to him in particular the Angel first delivered it; but- [Page 25] to him in particular, surely, the Angel never meant it; no, because it is such a Message, which in every age, meerly concerns all, that are like Cornelius, Thee, and Thee: thy Praiers, thine Almes: look how it fared with one, so shall it fare with all, that in piety, and mercy, are like this one: and, you know how that is: their Praiers, and their Almes are alwayes remem­bred, and favourably accepted of God: as the Angel first told Cornelius, Vers. 4. and Cornelius afterwards (having the An­gels word for it) told Peter, Vers. 31. and, we may believe them both; for, with such Sacrifices God is well pleased Heb. 13.16.: as he was with that sweet smelling Sacrifice which Noah offered when he came out of the ArkGen. 8.21.: and, so well pleased he is with them, that he will never forget them: they come up for a me­morial before him: even before him, who at the last day will say unto all churlish Nabals, unto all unmercifull men, I know you not Mat. 25.12: I remember you not; nothing is come up before me, that can any wayes move me, to accept you: depart from me ye cursed Mat. 25.41.: when on the other side, all such shall be had in everlasting remembrance with God, who by their praiers, their piety, their mercy, and tender compassion have imitated this Cornelius: I was hungry, and ye gave me meat; naked, and ye cloathed me; come ye blessed of my Father Mat 25.34.35 36: Let us go on.

Thy Praiers, thine Almes: lo! both are the works of one and the same Person: 'twas Cornelius that prayed: 'twas Cor­nelius that gave Alms: whereupon, we may rightly inferre, that the Praiers of faithfull men (whose praiers are Gods delight, Prov. 15.8.) will not be without works of mercy, and charity: they will be pitifull, as well as pious: they will be both, in practice, where there is ability: they will be both, in purpose, where there is not; knowing, that God, with whom a Cup of cold water shall not loose its reward, Mat. 10.42. accepteth the will for the deed: witness the poor widowes two Mites cast into the Treasury, and acceptedMar. 12.42.43.: and saith 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 2 Cor. 8.12.; thy Praiers, thine Alms: they will, they must, alwaies go together: at least, in intention, when (by reason of Disability) it cannot be so in exe­cution.

Again, Thy Prayers, and thine Almes: whence we may note farther; that, as our Prayers must be accompanied with our works of mercy, and christian compassion, So our works of mercy, must be accompanied with our Praiers also: because these give a blessing to those: our Prayers, to our Almes, the one, being no wayes acceptable, nor had in remembrance with God, without the other: thy Praiers, said the Angel to Cornelius, are come up for a memorial: thy Praiers, and (because we are now speaking of Prayer, which brings a blessing to Almes) let me add, and, their Prayers also: I will explain it; thus: Thou that art enabled to do good, must pray, that God may accept thy works: they, to whom thou dost good, will also pray, that God, as he hath promised, may reward thy works; and, he will hear them: the Lord preserve him, and keep him alive: the Lord comfort him, when he lieth sick upon his bed. Psal. 41.2, 3. Him; that visited me, when I was sick. Him; that fed me, when I was hungry. Him; that cloathed me, when I was naked, the Lord preserve him; the Lord comfort him; thus, Patr [...]ni, pauperes Fulgent. Serm de dispensati. Domini p. 618.: if thou do good to the poor, by giving they also (whose prayers to heaven for thee are not in vain) will do good again to thee, by praying: 'tis not lost then, whatsoever is given to the poor members of Christ: 'tis not lost: because, in them, 'tis given to Christ; who keeps a me­morial of what thou givest, that he may reward thee, accor­ding to what thou givestProv. 19.17.: wherefore, shut not thine hand a­gainst thy poor Brother, Deut. 15.7. that God maySi aperuer' [...] pauperibus ma­nus tuas, Christus tibi a­periet januas suas August de tem Serm. 227.; open his hands wide, and liberally unto thee: Da micam, ut accipias totum. Chrysol Serm. 8. de Eleemos. one Sheaf of the first fruits of the harvest, sanctified, we know, the whole crop Lev. 23. [...]0.11.: and, a morsell, an handfull, given to the poor for Gods sake, we also know, will bring his blessing upon the whole store; and, if we would lay up for our selves treasures in heaven, this is one way to do it, even by opening the bowels of mercy, to the poor, the fatherless, the widow, on earth: whose hands are theG [...]zophyla­tium Christi Chrysol Serm. 8. de jeju [...]. Eleemos. treasury of Christ: Pauper accipit, Christus acceptat: as Chrysologus, aptly; the poor receive our Alms, Christ accepts them, and will reward themibid.: and, for his sake that accepts them, let us give them, to those that want them: 'tis Jobs testimony of himself, that he delivered the [Page 27] poor that cryed, and the fatherless, and him that had none to help him, that he was eyes to the blind, and feet to the lame, that he had not seen any perish, for want of cloathing, or any poor, without covering Job. 29.12.15 31.19: and, 'tis Hieroms testimony of Nepo­tianus Caecorum ba­culus, esurien­tium cibus, spes miserorum sola­men lugentium. ep. 3. ad Heliod.; that he was a staff to the blind; meat, to the hun­gry; hope, to those thot were in misery; comfort, to those that mourned; both, were full of good works; and Almes-deeds, as Dorcas was, Act. 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: give, and it shall be given unto you: good measure, and pressed down Luk. 6.38.: Gods measure being alwayes farre greater then ours; we read, Gen 42 27. that there was money in the sacks of Jo­sephs Brethren, though they knew not how it came there: of the widow of Zarephath's barrell of meal, that wasted not, and, of her Cruse of oyl, which did not fail, but rather en­creased, though daily much thereof were spent1 Kings 1.7.14.16.: Such, such a blessing, surely, shall befall the mercifull man: his Sub­stance shall not fail, shall not be wasted; nay, when he thinks not of it, it shall be encreasedPecunia quae pauperibus dis­pensatur, auge­tur.: and, he may easily find out the reason, why God is so mercifull unto him; it is, because he hath been mercifull unto the poor. You see the occasion of this Discourse concerning Alms deeds, and the blessing they bring with them: it is the Angels message to Cornelius, about such a business: he said, thy Praiers, and thine Almes are come up for a memorial before God; go, and do thou likewise: fear God, pray in faith, give Almes, be mercifull to the poor, as he was, and thou shalt be remembred, and accepted of God, as he was.

We have now done with the two Parts of the Text 1. The apparition of an Angel. 2. The message of an Angel: but, we have yet somewhat more to say concerning the Person, principally concerned in the Text, Cornelius; that devout, that pious man, whom the Angel in favour visited, and whose Praiers, and Almes God in mercy remembred. Thy Praiers, Thine Almes: they were both his, in one sense, in that 'twas he that offered the one unto God, who accepted them; and gave the other unto man, who wanted them; but, in another sense, they were both Gods; whose bounty, his Almes were: the [Page 28] blessing of the Lord it maketh rich Prov. 10.22.: whose gift, were his Praiers. We know not what we should pray for as we ought: but the Spirit it self maketh intercession for us Rom. 8.26..

And, concerning this Person, Cornelius, two Questions are yet to be answered, with reference to his works of faith men­tioned in the Text, and before, Vers. 2. as,

1. Whether he believed, before his works, his Piety, his Prai­ers, his Almes, were accepted of God.

2. Whether these his works (though accepted of God) were meritorious in his sight, after he believed; and when this said, all is said; and,

To the first Question, the Answer is affirmative; he did be­lieve, before his works, his piety, his Praiers, his Almes were accepted of God: he did believe, and that, in the true Messiah: but, after the same manner, as the Fathers, before his Incarnation, believed in him; that is, as in one, then to come; not, at that time, fully instructed that he was already come, SoLumb. Sent. lib. 3. dist. 25. D. Aquin 22. qu. 10. Art. 4., Lumbard; So, Aquinas: gaining a fuller knowledge thereof afterwards, by the ministry of Peter, to whom the Angel sent him, Vers. 5. &c. to gain that clearer, and fuller knowledge of Christ crucified, and risen againe. Let us then state this Question, thus; Cornelius, before the Angel brought this message unto him, that his Praiers, his Almes were accepted of God, did truely believe in the Son of God: or else, he should never have received such a message from God, by an Angel: he did truely believe in the promised Messiah, whom he then expected: though, in him he believed not, so strongly, so fully, so distinctly, as he did, after he had been with Peter: by whose ministry he received only the encrease, but not the beginning, of faith: and, that beginning of faith, of an implicite faith in Christ (as his was) which he had recei­ved, before the Angel came unto him (because it was a true faith;) was sufficient to rank him in the number of true be­lievers, as a man already sanctified, and regenerate: but, whence received he that beginning of faith, of that implicite faith in Christ? surely, immediately, from Heaven: and, that's no new thing; for, Paul himself so received the faith, Gal. 1. but, we are speaking of Cornelius, in whom, Gods prevenient, and sanctifiing Grace first begat that faith he had in the promised [Page 29] Messiah; and so, from Grace (the originall, and fountain of all) he came to faith; and, from faith to works Per fidem, venit ad opera. Greg hemil. 16. in Ezech. citant. Lumbard. ubi supra.; then ac­cepted of God, when he believed, but not retrograde; not, from works first accepted of God, then, to faith: no: for, corrupt nature (which, without sanctifying grace, is as nothing in GodsSordet natura, sine gratia. sight) was too weak and feeble, to raise him to that happiness: and, though we reade not, either of Gods regenerating grace, or, of Cornelius his faith, before we hear of his works; yet, the effect, is a demonstration of the Cause; his fearing God, &c. a demonstration of his faith already received of God:Beda. citant. Bulling. in Textum. Fide per­venitur ad virtutes, non virtutibus ad fidem. Lo! here are the good works of a devout Centurion, extant, and to be seen. Faith must needs go before, to produce those works: Grace before that, to produce this faith: for, God is that internus Magi­ster, as Fulgentius rightly terms him:Lib. 1. de prae­destinat. ad Monimum. and, there is invisi­bile Magisterium Spiritus sancti, saith Cyprian Serm. de Na­tivitat. Christi. p. 423.. God first teacheth us inwardly, secretly, invisibly, by his Spirit, before we can believe: and, when we are thus taught by that Spirit to believe, then, and not before, we are enabled to do that, which is well pleasing in his sight, as Cornelius did, who first was thus taught: taught inwardly by the invisible Ministry of the holy Spirit: although, as yet, he was not a strong man in Christ; as no man ordinarily is at first, and, on a sudden: but, if this be not sufficient to prove, that this devout Centurion believed, be­fore his works pleased God; and, that all the sanctified prepara­tions thereunto, were the effects only of the prevenient grace of GodOmnis illa praeparatio Cor­nelii per Dei gratiam fuit collata Prosper. de grat. & lib. arbit. & Fulk in Textum., both, against the Pelagians of old, who were, and the Church of Rome now, who are, of a gainsaying judgement, af­firming, that all this which is spoken of Cornelius in the Text, was done Spontaneo studio, by the strength of his own free will, and that too, ante gratiae perceptionem, before grace given Prosper. ubi supra.. We have yet several undeniable Arguments, both in this Text, and, in this Chapter, powerfull enough to contradict and convince them, and withall, to uphold and maintain our own Orthodox Assertion: As

1. God himself (if they would believe him) in sense, told the Angel as much, when he dispatched him with this message to Cornelius, this; Thy prayers, and thine Almes are come up for a memoriall before God, v. 4. an Argument, that God was [Page 30] well pleased with his works; and, that an Argument that he be­leeved, before God was so pleased: for, without faith 'tis im­possible to please him Heb. 11.6.: an example whereof we have in Cain and Abel, Gen. 4. both offered their Sacrifice unto the Lord; yet, the Sacrifice of both was not equally accepted of the Lord: no: and, the reason was, because one of them (Cain) be­lieved not, and therefore was rejected: whereas, By faith Abel offered a more excellent sacrifice than Heb. 11.4. Cain; and was ac­cepted: of whom Cyprian saith truly; Ille placebat in munere, qui placebat in corde Serm. in Ora­tion. Domini. p. 240.: 'twas the heart, the faith of Abel, wherewith God was first pleased, before he accepted the Sacri­fice of Abel: upon this ground; that no mans works can please God, before he believe; or, the works of unbelievers (so long as they remain such) can never please God: which is the positive Doctrine, both of our own Article 13., and of all other Re­formed Churches: this; works done before the grace of Christ, and the inspiration of his Spirit, are not pleasing unto God, for as much as they spring not of faith in Jesus Nullum opus gratum, aut ac­ceptum Deo, sine fide. Gregor. Nazian. citant Pe [...]. Martyr. loc. commun class. 3. ca. 4. Sect. 37. Christ: now, apply this to Cornelius, from the effect to the cause; his works plea­sed God, that the Angel testified; therefore he believed; other­wise, his works had not pleased God; and that, the Angels message here manifestly implied.

2. Peter in a vision, v. 17, 19. was commanded thrice by a voice from heaven, not to call any thing common, which God had cleansed, v. 15. which command, as it had relation to the Gentiles in generall, so, at this time, in particular, to Cornelius, for whose sake that command was given to Peter; intimating thereby, that God by his Spirit had renewed, and cleansed himOmnia opera bona, quae in Cornelio prae­cesserunt, Dei gratia al emun­dationem ipsius inchoavit. Pro­sper. ubi supra.: all things here agree well to confirm it: as, the Angel that brought this message, v. 4. whereof we have already treated, said unto him, v. 5. Send men to Joppa, and call for Peter: Cor­nelius obeyed, and sent for him, v. 7, 8. but, in the mean time, Peter, hungry, fell into a trance, v. 9, 10 in that trance, he saw heaven epened, v. 11. and, what meant this opening of heaven? but that Gods heavenly grace was already opened to Cornelius: from heaven thus opened, a certain vessell descended, as it had been a great sheet, knit at the four corners, and let down to the earth, ver. 11. 'twas faith that had already knit Cornelius on earth, to the God of heaven: In that sheet, were inclosed all [Page 31] manner of creatures together, as well unclean, as clean, v. 12. signifying, that God had his Church, not only amongst the Jews, but also amongst the Gentiles, whom they esteemed as unclean; and, a true and lively member of this Church, at this time, was Cornelius: and, we will suppose, that the sheet where­in those creatures were, was clean, outwardly; but, not so clean as Cornelius now was, inwardly; being washed and cleansed with the blood of Christ, which cleanseth us from all sin 1 Joh. 1.7.. While Peter thought on this vision, there were three messengers sent from Cornelius to call him, v. 7, 8, 19. upon whose call, and the Spirits direction, Peter came unto Cornelius, v. 20. and be­ing come unto him, and, finding many assembled together with him, he said unto them, You know that it is an unlawfull thing for a man that is a Jew, to keep company, or come unto one of ano­ther Nation, v. 27. but, God hath shewed me, that I should not call any man common, or unclean, v. 28. and, all this was done, to proclaim and publish to the whole company, then met together, the heavenly conversion of Cornelius; which Peter knowing, he had now no more to do in this business, but, by his Ministry, to strengthen him in the faith; and, to instruct him (as he did) that the promised Messiah (in whom he then truly believed) was already come; and, had suffered death upon the Crosse for mans redemption, triumphantly rising again the third day from the dead, v. 39, 40. preaching unto him peace, reconciliation be­tween God, and sinfull men, by Jesus Christ, v. 36. whom he had ordained to be the judge of quick and dead, v. 42. adding, that whosoever believeth in him (as Cornelius did) should receive remission of sinnes, v. 43. this Sermon of Peter, being but a lar­ger Commentary on the Angels message, not long before deli­vered to Cornelius.

3. After Cornelius had punctually related unto Peter, the whole matter, both concerning the Angels message unto him­self, and his care to send for him, according to the Angels command, Send to Joppa, v. 5.30, 31, 32, 33. then Peter opened his mouth, and said; then (so soon as he perceived how graci­ously God had dealt with Cornelius) then he said, of a truth I perceive, that God is no respecter of persons: but, in every Nation he that feareth him, and worketh righteousness, is accepted with him, v. 34, 35. and, who can deny but that Peter meant by these [Page 32] words, that Cornelius, by Nation, a Gentile (for whose sake he spake this) was even then a true Believer, and accepted in Gods sight, before he had been a partaker of any benefit by his Mi­nistry? and, the testimony that God had already accepted Cor­nelius, for a justified, for a sanctified, for a regenerate man, was his fearing him, and his working righteousness: but, how could he be said to fear God, and work righteousness, if God in his Sonne had not first accepted him, as righteous? and, how could God accept him, as righteous in his Sonne, if he had not first believed in his Sonne, even at that very time, when he so ac­cepted him? which was before he was directed by the Angel to send for Peter; and before the Angel was sent with his heavenly message unto him; Thy prayers, and thine Almes, &c.

4. 'Tis so weak (that I may not say, absurd) which is al­ledged in this case on the other side (as, that Cornelius feared God, prayed, gave almes, and was accepted of God, before he believed) that, even the Argument of the man who was born blinde, Joh. 9.31. evidently confuteth them; who, rightly con­cluding against the Pharisees, in defence of our Saviour, who had opened his eyes, said unto them, We know that God heareth not sinners; heareth not unbelievers, unsanctified and unrege­nerate men; the prayers of such God heareth not; but, he heard and accepted the prayers of Cornelius, Thy prayers are come up, v. 4. an Argument, that, at that time he was not an unbeliever Aquin. 22ae q. 10. Art. 4., when his prayers were thus heard and accepted. Again, the blind man faith, But if any man be a worshipper of God, and doth his will, him he heareth, and, only him: Now, if God hear not sinners, not unbelievers, but such as do his will, 'tis an argument still, that Cornelius (whom God heard) was then in the state of grace and salvation; who believed in the promised Messiah, in the Sonne of God (which is the point in hand) before his works, his piety, his prayers, his almes, were accepted of God; and, thus we Answer to the first Que­stion.

To the second, the Answer is Negative; this: These san­ctified works of Cornelius (though accepted of God) were not meritorious in his sight, after he believed; were not, neither indeed could they be: and, the reason, why his pious works (though he were now a believer) could not be meritorious in [Page 33] Gods sight, was, because it could not fare otherwise with him, than it doth with all other sanctified, and regenerate men, whose works, even after grace given, and received, are not meritori­ous; and therefore, not the works of Cornelius. Now, the reason, why all regenerate mens works are not at any time me­ritorious in Gods sight, is, because, even their best works are full of so many stains, so many pollutions, so many imperfections, that the most sanctified men have just cause to say with David, If thou Lord wilt be extream to mark what is done amiss, and re­pugnant to thy Law (even by such as love thy Law) O Lord who may abide it Psal. 130.3.? besides, if the works of regenerate men can­not save them, they cannot be meritorious: but their works cannot save them; for, by grace are you saved, through faith, and that not of your selves, not of works, least any man should boast Eph. 2.8, 9. Tit. 3.4, 5. If David and Paul were subject to such failings, and infirmities, that the one praied, Enter not into judgement with thy servant, O Lord; for, in thy sight shall no man living be justified Psal. 143.2.: not in himself, not for his own works: the other (sensible of that continual combat between the flesh and the Spi­rit, even in the most sanctified men) cried out (surely in his own person, not in the person of another) O wretched man that I am, who shall deliver me from the body of this death Rom. 7.24. 1 Tim. 1.15.. I say, if these had their manifold failings and imperfections, who can boast that his works are meritorious? not the humble Publican; not the truly penitent and pardoned sinner; not Cornelius: al­though the proud Pharisee be of another judgement; but, that of Augustine is most Orthodox; Enarrat. in Psal. 102. therefore God crowneth thee, because he crowneth his own gifts in thee, and, not thy merits. The Apostle saith, I have laboured more than they all; but see what he addeth; not I, but the grace of God in me 1 Cor. 15.10.: and, after all his labours, he expecteth a Crown; and saith, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth there is laid up for me a Crown of righteousness, which God the just Judge shall give me at that day 2 Tim. 4.7, 8.: Wherefore? because I have fought. Wherefore? because I have finished my course. Werefore? because I have kept the faith. But, by what hast thou fought? by what hast thou finished thy course? by what hast thou kept the faith? Not I, but the grace of God with me: Therefore, it is by his mercy that thou art crowned; by his mercy, [Page 34] and not by thine own merits: farther; they that laboured but a little in the Vineyard, we know, received every man a pen­ny, as well as they that had laboured much: the reason was, that all might understand, that the reward they received, was not a reward of Works, but of Grace: because there is no re­ward of debt, but of promise, due to any mans works, how excellent soeverNulla possunt tam praeclara opera existere; quibus hoc quod gratis tribuitur, per retributionis judicium debea­tur. Prosper de voca­tione Gentium. c. 17.: and therefore, no works, how excellent soever, can be meritorious: wherefore, there is just cause to abhorre, and explode that erroneous doctrine of the Church of Rome, who delude, and deceive the world with such a dam­nable Position as this: that good works done in the state of Grace (which is the Question in hand) are meritorious of life ever­lasting Bellar lib. 5. de justifict. c. 3. 17. Concil. Trid. Sess. [...]. Canon. 32 Carranza. Fulk. in Luk. 20.35. annot. in Testament. Rhem.: whereas, that a work may be imeritorious in Gods sight, many things are required, which sinnefull men can by no means attain unto: as,

1. Such works must be perfectly, and absolutely good: but, no mortal mans works are such: no; for, though such works, as we speak of, be the operations of God in us, by his holy Spirit; yet, because (even by the permission of God himself, for the exercise of our faith, and to humble us, while we live here) the old man, and the new, the flesh, and the Spirit, the corruption of the whole nature of man, and the gift of Regeneration Perkins in Gal. 5.17.: are suffered to dwell in every facultie of our soule, in our wills, in our understandings, in our af­fections, there being not that perfection of rectitude in them, as God requireth by his Law, the law in our members warring against the law of our mind, they cannot be perfectly, and ab­solutely good, by reason, the Subject (sinfull man) wherein they are wrought (though wrought by the holy Ghost) is not capable of absolute perfection: for, whatsoever is received, is received according to the disposition, and capacity of the Re­ceiverQuicquid re­cipitur, recipitur ad modum reci­pientis.: but, there is no capacity in man, in a creature, to receive absolute perfection in this life: there is not; therefore, in this life, no mans works (because not perfectly, and abso­lutely good) can be meritorious.

2. Such works must be done freely; and, not out of duty, not out of debt: but, the good works of regenerate men, are a duty, a debt they owe unto God: when you shall have done all those things which are commanded you, say we are unprofitable [Page 35] Servants; we have done that which was our duty to do Luk. 17.10.: there­fore, no mans works can be meritorious; for, they that merit, must perform something more then they owe: but no man can do that; for, we owe obedience unto God, in all his Commandements; and are so farre from paying him more then we owe, that we do not, we cannot pay him, what we doe owe: but, have just cause to pray daily, as our Saviour hath taught us, Lord forgive us our Mat. 6.22. debts; we pay not that filial fear we owe unto thee, as our Father; not that reverent aw we ow unto thee as our God: not that thank [...]fullness we ow unto thee, for thy goodness, for thy love, for thy mercy unto us, in thy beloved Sonne: Father forgive us our debts: and, he that like the servant in the Gospel Mat. 18.21 27. hath nothing to pay, but must stand at the free mercy of his Lord, to cancell the hand writing that is against him, and freely forgive him the whole debt, what can he do to deserve any thing at the hands of his Creditor, at the hands of God? what can he do to merit Heaven? and, such is the case of every Regenerate man; our best works are, but a debt we ow unto our God: and, when we have done any thing to please him, we have done nothing but what we ought to do to please him; and, there can be no merit at all, either in the Person, or in the payment of a Debtor.

3. Such works must be our own; but, our works inasmuch as they are good, and well-pleasing unto God, are his free gifts: the work of his Grace, and Spirit in us (as the works of Cornelius were) being in our selves, not sufficient to think any thing as of our selves, but our sufficiency is of God 2 Cor. 3 5.; who worketh in us both the will, and the deed, Phil. 2.13.á Deo est, ut bonum facere velimus, & ut bonum facere valcamus. Fulg. lib. 1. de praedest. ad Mon p. 15. à Deo sumpsi, non à me presumpsi: whatsoever spiritual good I have in me, I have received it of my God; and, nothing have I of, or, in my self, whereof I may, or will boast, and glory: wherefore, not unto us O Lord, not unto us, but to thy Name give the praise; who when thou rewardest our works (not of debt, but of promise) dost but crown thine own gifts Cum remune­rat opera nostra, coronat dona sua.: and therefore, no mans good works (because properly they are not his, but Gods working in him, by his Grace, and Spirit) can be meritorious.

4. Such works must have some proportion at least, with the reward expected: but, there is, there can be no proportion at [Page 36] all, between the works of men (though in the state of grace) and the reward of Heaven, everlasting life; which is the gift of God through Jesus Christ our Lord Rom. 6.23. Eph. 2.9.: his gift; not acquired by any mans merit: for, I reckon, that the Sufferings of this present time (if one man could bear them all) are not worthy to be compared with the glory, which shall be revealed Rom. 8.18. in us: the brief is this; no good works, because they are imperfect; because when we do them, we do but our duty; because properly they are not our own, but Gods, in us; and, because there is no proportion at all between them, and that promised crown of glory, the one being finite, the other infinite; no good works, even of Regenerate men (though the Jesuit, surely, against his own judgment, affirme, andBellar. ubi sup. maintain the contrary) can be meritorious of everlasting life: neither were the works of Cornelius, after he believed: we will say then with Augustine Si vis esse alie­nus á gratia, jacta merita tua. Praefat Psal. 31.; if thou wilt (whosoever thou art) if thou wilt be excluded from Grace, boast of thy works, boast of thy merits; and know, that by thy works, thou canst not merit that which is Gods free gift, eternal life Vitam aeter­nam nullis potes operibus prome reri, nisi gratis detur. Bern. Ser. 1. in Annunciat. beat. Mariae.: neither canst thou, so long as thou reliest on these, inherit eternall life: only, 'tis the imputed righteousness of my Saviour, which I must ap­prehend by faith, that is able to make me righteous in earth; and, 'tis Gods mercy, in, and by him, without any merits of mine own, that will make me glorious in heaven: So that 'tis enough to know concerning the sufficiency of merits, that they are notSufficit ad me­ritum, scire qùod non sufficiat meritum. Idem. Ser. 98. in Cantic. sufficent: not, to attain the end, eternall life: there­fore, let no man glory in himself, in his own worth, in his own worthiness, in his own works, in his own merits; but, let him that glorieth, glory in the Lord 2 Cor. 10.17.: who, when we were naked, cloathed us; when we were sick, visited us; when we were in prison, under the bondage, and captivity of Satan, sent his Sonne to ransome, and redeem us; when we were wounded, healed us; when we were dead, quickned, and re­vived us: who also, not for ours, but for his Sonnes merits, not for our Sufferings, but for his Sonnes satisfaction, will crown, and glorifie us.

But, let no man mistake; for, though we justly deny, that the good works of faithfull Believers are not ex condign [...], and in themselves (as the Jesuits, untruly) meritorious of e­ternall [Page 37] life; yet, we do not at all thereby deny, that they are necessarily required of us, as sanctified means for the ob­taining eternall life; this we do not, we may not deny; knowing, that had it been otherwise, the Apostle would never have said, So runne, that you may obtain 1 Cor. 9.4.: runne, and strive to win the prize, that is proposed, the crown that is pro­mised: and, so runne: So; in the way of faith, and love: So; in the way of true Repentance, and newness of life: So runne, that you may obtain: because, if you will obtain, necessary it is, that you so runne; that,Rom. 6.22. having your fruit in holiness, the end may be everlasting life: it being most true, that good works, as Bernard notesVia ad reg­num, non causa regnandi.; are only the way to the Kingdome of Heaven; but, not the cause why we shall be crowned in Heaven: the way, before we at­tain it; but, not in any wise the cause, why at last we shall e­ternally possess that immortal inheritance: this then being the way; this: to fear God, and keep his Commande­ments Eccl. 12.13.; to walk in the Light, to be rich in good works, to live like the Sonnes of God, this being the way, and the only way to Heaven, let us walk in it, and at last, we shall be crowned in Heaven; (no doubt) Cornelius whose works, though accepted of God, were wholy void (even after he believed) of all merit in the sight of God; and, so are ours: So we preach, So we believe; knowing, that in Gods sight, there is no personal merit in any meer man whatsoever: no; it is only in him, that is God and man, Christ cruci­fied: who alone meriteth Grace for us, that we may be saved; righteousness for us, that we may be justified: eternal life for us: the crown of all our labours, that we may be glorified: he alone of God being made unto us wisdome, and righteousness, and sanctification, and redemption 1 Cor. 1.30.: Lo! all is from our cru­cified Redeemer; and nothing is there in our selves, nothing in our Praiers, nothing in our Almes, nothing in our good works, nothing of merit in all, or any of them, nothing that can deserve any reward at Gods hands: because all that we do, is stained with much uncleanness, and pollution in his eye sight: yet, for his Sonnes sake, and merit, there are none of our Praiers, none of our Almes, none of our good works (that way to heaven) but shall be remembred, shall be [Page 38] rewarded, shall be crowned: that which was done to Corne­lius, shall be done to all faithfull Believers: God remembred him, he will not forget us: if we pray in faith, give Almes, and fear God, as Cornelius did: his case is ours, his happiness shall be ours, if his God be ours. I have done in speaking, and you in hearing: but, neither of us in practising: God give us all Grace so to live; that we may be accepted, and re­membred of him; so to die, that we may be crowned, and glo­rified with him for evermore, through Jesus Christ our Lord.

Amen.

A SAVIOUR In Mercy appeareth to a SINNER.

THe second Person of the most glorious Trinity is called the word Joh. 1.1.14. 1 Joh. 5.7.; and that, either because he speaketh unto God, for us: or, from God, unto us: for us he speaketh, unto God, supplicando, by praying: Father, I pray for them which thou hast given me Joh. 17 9.: unto us he speaketh, from God, informando, by teaching, and instructing us, in the way to glory [...], quasi [...].: and, such a word he shews himself here to be: by calling us; Come; by directing us, unto me; by differencing and discerning us; all you that labour, and are heavy laden: by promising us a blessed reward in the end; I will give you rest: the expressions of a word, all: even of that essentiall word of the Father; who would not the death of a Sinner, but rather that he should be converted and live Ezek. 18.23.32, 33.11.: Come unto me, &c.

In the 14^th of the Acts, Vers. 11. they said falsly, Gods are come down in the likeness of men; change but the number, and here 'tis true: God is come down to the infirmities of men: he that is above all, descends to all, that he may gain [Page 42] all: he that is in Heaven, in majesty, is on earth in mercy: In one Evangelist, he saith, I goe to the Father Ioh. 16.5.: in another, I am with you alwayes, even unto the end of the world Mat. 28.20.: lo! gon, yet, present he is with us, [...]; gone, bodily; present, spiritually: and so he is, and ever will be present with us, to make all those means which he hath ordained for our Salvation, effectuall, by the operation of his holy Spirit, for our eternall Salvation: that was the end, why (as the word, the interpreter of his Fathers will, concerning mans Redemption) he spake unto us, when he was bodily present a­mong us; and, now being spiritually present, he yet speaketh unto us, as the same word, by the same Spirit, to the same end: even to guid and direct us in the way to Heaven: that, not deviating from the right way, which he himself, who is that essentiall word, hath shewn us, in his written word, we might at last enter into his rest, into his joy, into his glory, at our journeys end. Come unto me all you that labour, aad are heavy laden, and I will give you rest.

There is no change at all, or at any time, in the Essence of God (and such is our Saviour,) yet, when man is changed from bad, to better, then necessarily followrth a change in the Conditionall resolutitions of God: as; he treatned, that Nineve should fall; but, his meaning was, that if Nineve re­pented, Nineve should not fall: as it came to passIoh. 3, 4, 5, 10: So, in this Chapter; Vers. 20, 21, 23. Chorazin is threatned, Beth­saida is threatned, Capernaum is threatned, each, with its particular woe; insomuch, that the thundring and lightning, when the Law was given on mount Sinai Ex [...]d. 19.16., the rushing, and mighty wind, when the Gospel was given on mount Zion Acts 2. [...]., were not more terrible, to see, or hear, then these thundring threatnings were, to hearken to; and, the reason was, be­cause they repented not, Vers. 20. and, their not repenting, caused our Saviours just indignation to swell high against them: Woe unto thee; Woe unto thee: whereas, had they been chang­ed, in respect of their impenitency, our Saviour had been changed also, in respect of his fury against them: which is plain from the contrary effect in the Text: where we find him of a mild, a quiet, a patient temper Nulla in fronte minae, nec formi­dable lumen Pa­cem vultus habet: and, the reason was, because the sinners, with whom he had now to doe, he saw, [Page 43] he fore-saw, would not so obstinately refuse his Grace offered, as Capernaum did: and therefore, as towards them, he pre­ferreth mouth Gerizzim, before mount Ebal Deut. 27.12.13.: blessing, be­fore cursing: favour, before frowns: to shew, that he, who came into the world to save sinners, is more inclinable, in mercy to pardon (if it be possible to reclaim them,) then, in wrath to condemn sinners: and, his own word here, is a witness of his own Nature, of his own mildness, of his own meekness, of his own mercifullness, where the Sinner in any degree is ca­pable of his mercy. Come unto me, all you that labour, and are heavy laden, and I will give you rest: in which words, (not to seek after any curious devision) we have two Parts: both discovering to sinfull men, what mercy, and favour, our Saviour vouchsafeth to sinfull men, as,

• 1. He graciously inviteth them to come unto himself. Come unto me all you that labour, and are heavy laden: there is mercy in that.
• 2. He promiseth a blessed reward to all such as come unto him. I will give you rest; there is favour in that: Thus stand our Parts.

Wherein you see, the work, in a right order, is named before the reward: Comeing, before Giving: Labouring, before Resting: and so it should be. Come unto me all you that labour, and are heavy laden.

Let us a little explain it; thus: Laden, we are with the heavy burden of our Sinne, while we remaine here: true; but, for such as labour to be eased of that burden, reserved there is in the Heavens that eternall weight of glory 2 Cor. 4.17.: So that, as we are laden with the one, with sinne, while we are with men, so shall we be laden with the other also, with glory, when we shall be with God: provided, that, while we have time here, we first seek to be unladen of the one, that we may the better be laden with the other: now, to come unto Christ by faith, as he here inviteth us, will be a means to unlade us of our sinne: and, to abide in him also by faith, both in life and death, will be a means to lade us with glory: Onerat nos, cum exonerat Deus: thus, instead of one, we shall have another weight: under the one (the weight of our sinnes) we cannot stand, without the strength, and power of a Re­deemer: [Page 44] whereas, being once cloathed with the other (that eternall weight of glory) we shall for ever stand in the pre­sence of a Redeemer: but, whither am I carried? Surely, the sweet Contemplation of rest, of glory, of Christ, of Hea­ven, of this Invitation, Come; of this promise of accepting, and rewarding us, when we come, I will give you rest, hath made me almost forget both mine own, and your sinfull frail­tie, and infirmity: all you that labour, and are heavy laden: you that are heavy laden, presupposing the state of a sinfull man: you that labour to be eased of the heavy weight of your Sinne, presupposing the state of a penitent man: Come unto me all you that labour, and are heavy laden: that's our Sa­viours gracious invitation in the Text; wherein, let us farther consider three Particulars.

1. The Persons here called, and invited: All you that labour and are heavy laden: All you; thus, and thus qualified, in the state not only of Sinners, but also of penitent Sin­ners.

2. The word, or manner, of Calling, and inviting us: Come.

3. The Person, to whom alone we are guided, and direct­ed, by this Call, by this Invitation; unto me; unto Christ; unto none are we guided, but only unto him: Come; other Saviours there are none: and none shall be welcome unto him, as fit guests to sit at his Table, but all you that labour and are heavy laden; seeking to be unladen of the burden of all your Sinnes: Come, all you: other, capable of his rest (till their naturall state be changed) there are none: but, let us stay here a little; and look, whether from the top of this Pisgah, we cannot behold the land of Canaan Deut. 34.1, &c.: whether from the top of this Invitation (Come unto me,) yea, and from that which is almost at the bottom of it too (all you that labour, and are heavy laden,) we cannot see the infinite goodness of our Saviour, in bringing us to Heaven: Come, O come, and see, what the Lord hath done for my Soule: Come, and see what my gracious Saviour hath done for me, poor Sinner: who unfeignedly confess; with a contrite, and a broken heart, that I am heavy laden with my sinnes: yet, I rejoyce too, because I am not excluded from the number of [Page 45] those Persons, who in Jesus Christ shall obtain the pardon of their sinnes: All you that labour, and are heavy laden; So it is.

1. These are the Persons, thus and thus qualified, that are here graciously called, and invited, to receive mercy, to par­ticipate of the fatness of that true Vine Ioh. 15.1., of the favour of that mercifull Saviour, who was crucified for them: All you; See! God, to man, righteousness to uncleanness, mercy, to misery, a Saviour, to a sinner, descendeth here, in this dis­covery of our nakedness: he knoweth whereof we are made; and, what by sinne, we have made our selves, (miserable Creatures) he knoweth; yet, though heavy laden we are with our sinne, he vouchsafeth to reach out his Word unto us, to reach out his Help unto us, to reach out his Grace unto us; that with Pharaoh, and Judas, we might not perish in our sins: calling us by his Spirit (when he pleaseth) out of the grave of our sinnes: Lazarus come forth: and Lazarus came forth: giving us his assisting Grace, Ioh. 11.43, 44 to labour to be unladen of our sinne; and, in mercy accepting us, so labouring. All you; speak Lord, for thy servant heareth 1 Sam. 3.10. heareth, what is he a­shamed of? Laden, heavy laden with the weight of his own sinne; heareth, what he earnestly desireth to be eased of; the over-weighty burden of his own sinne: heareth, which way he must be eased, and unladen; by labouring to escape from the wrath to come: by groueing by grieving, by repent­ing, for his sinnes committed against thee, with assurance of pardon: heareth, that thy Face, thy Love, thy Favour, thy Mercy is extended only unto such: All you; thus, though sinne be odious unto God, yet the sinner is not, when he la­boureth to be reconciled unto his God, in Jesus Christ: the Prodigal in the Gospel Luk. 15., is a sinner gone astray, his Father, is the Father of our Lord Jesus Christ; who, when he sees us returning from our sinne (though a great way off) he meet­eth us, embraceth us, receiveth us, forgiveth us: I will not say, that sinne positively hath any good in it (though anFaelicem cul­pam, quae talem meruit Re­demptorem. An­tient called that an happy offence which procured for us such a Redeemer) yet, when Grace makes us begin to see, and ab­horre it, I will say, that then there comes great good thereby to the sinner; for, in seeing, we loath it: in loathing, we la­bour to be eased of it: in labouring to be eased of it, we are [Page 46] at the Haven where we would be: accepted of him, that now calls us; beloved of him, that hereafter will crown us: All you.

But, all you that labour, and are heavy laden; and, because we are yet speaking of heavy laden, I cannot goe on apace; nor hardly yet can I move, remove from one, and the same Doctrine: which is, that 'tis the nature of sinne, of every sinne, to lade us, to press us down, to withdraw us from hea­venly, to earthly affections, and meditations: Omne grave tendit deorsum: weighty bodies tend downwards; and, there is a body of sinne Rom. 6.6.: which of all, is the weightiest body: and, hence it is, thas the Apostle, not without cause, complaineth of a sinne, which he calleth [...], a sin that doth beset us Heb. 12.1.: enclose us on every side, and consequently, clogg, and hinder us in our race towards Heaven: Such is that old man, whereof the Apostle often speakethRom. 6.6. Eph 4.22. Col. 3.9.; that concupis­cence, that sinfull pravity, and corruption of the whole nature of manGen. 6.3.5., which is the original, and fountain of all other sinnes in us: it is a sinne that doth beset us, lodging in the inner man; it is a sinne that doth ensnare us, that our hearts, our soules, our understandings, our wils, our affections are thereby carried downwards from God, to the worst of sinfull Objects: and, 'tis observable, that our Saviour saw a Pub­lican (a Sinner) named Levi, sitting at the receit of custome Luk. 5.27.: sitting; whence Chrysologus, not unfitiy noteth, that, being pressed down with the heavy weight of his own sinfull covet­ousness, he was not able of himself to arise from his sinneSedentem quia pressus, cupidi tat [...] pondere, surgere non va­lebat. Serm. 30.; neither is any other natural man, till the hand of Grace doth lift him up, and by degrees, lead him out of the bondage of sinfull Nature, to the liberty of the Sonnes of God: Lo! 'tis the work of sinne, to lade us, to press us down, with the heavy weight of it, and remove us farre from our God: but 'tis the work of divine Grace, to raise us up from the dead; that, raised, we may daily, more and more labour, to come nearer, and nearer unto our God, unto our Saviour: with whom, such only as are touched with a godly sorrow for their sinnes, and seek to be unloosed from the bond of their sinnes, are gratiously accepted, and favourably entertained: all you that labour, and are heavy laden.

Plain then it is here, that the Persons in the Text, in mercy [Page 47] invited to, and by, our Saviour (all you) must not be se­parated from their qualification in the Text (that labour, and are heavy laden) All you; of what nation soever. whether Jews, or Gentiles: All you; of what sex, of what condition soever, whether male, or female, whether bond, or free, whe­ther high, or low, rich, or poore; All you; all such whose Consciences accuse them, whose hearts condemn them, who feel the heavy burden of their sinnes, and, in Christ Jesus, who 1 Tim. 1.15. came into the world to save sinners (therefore to save me) humbly sue for the pardon, and forgiveness of their sinnes: rest, eternal rest is for you; peace of Conscience, peace, and reconciliation with God, in his beloved Sonne, who is our peace Eph. 2.14., is for you; pardon, and remission of sinnes, in, and for a crucified Saviour, is for you; for all you; and that, heavy laden, labour to come out of the bondage of sinne, and Satan: for all you; and not, not for such as are not, or shall not, in due time, be thus sanctifiedly qualified: no; and, hence it is, that, when the Scripture saith, Christ died for all (as it often doth1 Tim. 2.6. Heb. 2.9. 1 Joh. 2.2. 2 Cor. 5.15.: we rightly interpret it, that he died effectually, only for the redemption of all his Elect, of his whole Church, and, all belonging thereunto, which he hath Act 20.28. purchased with his own Bloud: that Church, being the whole multitude (in all Ages) of all true Believers, through the whole world: who, in the present Tense, either doe, as those who now live; or, in the preterperfect Tence, have; as A­braham, David, &c. or, in the future Tence, shall (such are many yet unconverted, as sometimes it was Pauls case) faith­fully beleive in him; this Church, this (All) true Believers, our Saviour, by dieing for them, purchased with his own bloud, but, all are not lively members of this Church, nor never shall be: therefore, our Saviour, in dying, never actually redeemed; never actually purchased all by his bloud, as all is sometimes taken in the largest latitude, for all the world in generall: So, and in that sense, Christ never died for all: for, though this word (All) considered simply, and in it self, be a note of Ʋniversality, and at first hearing may seem to extend it self absitutely to all men in generall, and so, to every man in particular, as if it were not any way capable of a Limitation; yet, if we look more narrowly into the matter, we shall easily find, that, being distributive Nota (omnis) est distributiva, vel in s ngula generum, vel in ge [...]era singulo­rum., [Page 48] as it is sometimes taken absolutely, so again, sometimes it is also taken restrictively; as it is taken absolutely, it extends it self to all, and every particular Individuum of that kind; as, all men are Creatures: which is true of all, and of every particular man; of Socrates. of Plato; &c. as it is taken restrict vely, it is bounded, and confined to some particular Sub­ject; to some peculiar, and particular Order, Sate, and Condition of that kind, and not otherwise: and so is this word (all) taken in this Text; not absolutely, for all in generall, and every particular man: no; but, restrictively, and (as you see) with a limitation, for all, thus and thus spiritually qualified: All you that labour, and are heavy laden: Notwithstanding, though this word (All) be so to be under­stood here, as a word restrained only to all the Elect of God, to all the members of the true Church of Christ, either in esse, or in posse, yet, this hinders not, but that there may be an universality Habet populus Dei suam pleni­tudinem: & quamvis magna pars hominum salvantis gra­tiam aut repel­lat, aut negligat in Electis ta­men, & presci­tis, atque ab omni generalitate dis­cretis, specialis quaedam cense­tur universalitas, ut de to [...]o mundo totus mundus liberatus, & det ho­minibus, omnes homines videan­tur assumpti. Prosper. de voc. Gentium. lib. 1. c. 9.; even among themselves, as there is; and so, the Redemption wrought by the death of Christ, if you will, may truly be said to be generall, and universall, in re­spect of the universality of all his Elect, but not in respect of the Generality of all mankind: whereof many are none of his Church, none of his Elect: but only, all you, true penitents, true believers; who make up an universality amongst your selves, to whom the efficacy of the death of Christ, and the benefit of that Redemption, which was wrought by his death, most properly be­longeth: all Reprobates, in the mean time, all malitious, and, for ever impenitent sinners, being none of that (All) for whom Christ died; though he died for all; namely, for all his Elect, and Chosen; whereof they are no part, who never believe; neither indeed can they be; for, without faith 'tis impossible to please God Heb. 11.6.: and such, with whom God is not pleased in his Sonne, Surely such can never be partakers of those heavenly, and eternall riches of Grace, laid up only, for all true peni­tents, for all true believers, in his Sonne: and, whom the Father watereth not, refresheth not, enliveneth not, with his Grace, and Spirit, the Sonne washeth not, cleanseth not, re­deemeth not, with his bloud: a most pregnant proof whereof we have in the two first brethren in the world, Cain, and Abel, Gen. 4. in whom Gods differencing and discriminating Grace began first manifestly to appear, and shew it self: and [Page 49] Adam, the father of both (no doubt, sorrowfull enough to behold it) was the first observer of it, in that generation: for, by faith, (which he received from heaven) Abel offered his Sacrifice to God, and was accepted Heb. 11.4.: but Cain, who was of that wicked one Joh. 3.12., and of whom the Apostle taketh no notice in his Catalogue of the primitive Believers, but to his eternall in­famy, offered not in faith, and was rejected Gen. 4.5.16. Heb. 11.4.: and, we cannot truly say, that the death of Christ, that Lamb of God, in efficacy, slain from the beginning of the world Rev. 13.8., typified by Abels sacrifice Gen. 4.4., was equally advantagious to them both: we cannot say it; because one of them Cain) wanted a true faith in the promised Messiah, the want whereof deprived him of all the Spiritual benefits of that Messiah: another proof hereof we have in Esau, and Jacob; of whom the Apostle, citing the words of God himself, Mal. 1.23. saith, Jacob have I loved, and Esau have I hated Rom. 9.13.: meaning thereby, that God in not electing Esau unto eternal life (which he might justly refuse to do, being debtor unto no man) denyed that free Love, Grace, and Mercy unto him, which, according to his own good pleasure (that he might be heir of eternal life, the benefit of his Election) he had granted unto Jacob; and, that non-Election, Reprobation, that preterition, or de­nyal of Grace, in God, to Esau, was that negative hatred of God; (whereof the Apostle speaketh) towards Esau Odium Dei est vel negatio benevolentiae, seu reprobatio, aut decretum non eligendi ad. vitam aeternam, [...]olani part. Theol. lib. 1. p. 26: and to make them both equall sharers in the efficacy of the death of Christ, is but in vain, to give that blessing to Esau, which, no, not in the heart of God (who knew him before he was, that he would be, as he was, a Reprobate) was never intended him in Christ; which the Apostle makes plain, when he stamps the Character of a prophane Person Heb. 12.16. [...]. upon him: a name, fit for none; but such as are without Christ, neither seeking the Kingdome of God, nor the righteousness thereof: —procul este profani; but if this be somewhat dark, that of our Saviour is clearer which he saith, both of his Fathers love, and his own, towards all those whom his Father gave him, that, by his Death, he might give them eternall life Joh. 17.2.: hear it, and hearken unto it: this; God so loved the world Ioh. 3.16.; and, who are they? Surely, the whole body of his Elect, through the world; there's the extent of Gods Love; who [Page 50] so loved the world (his Elect in the world) that he gave his only begotten, who also gave himself for us Tit. 21.4.: that's the manifesta­tion of Gods Love: who gave his only begotten Sonne, that whosoever believeth in him, should not perish, but have ever­lasting life: that's the end, and accomplishment of God the Fathers Love; even to give eternall life to those (and only to those) that believed on his Sonne; that is, in sense, to all you that labour, and are heavy laden: eternall life, in this Text; freely given on Gods part to sinnefull men, in his Sonne, being restrained wholy to [...], to whosoever believeth on his Sonn; and this (whosoever believeth) is ex­clusive of all unbelievers from eternall life, obtaind for who­soever believeth by the death of Christ; but, not for unbe­lievers, not; for, he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God, Joh. 3.18. and, Vers. 36. he that believeth not the Sonne, shall not see life, but the wrath of God abideth on him; on all unbelievers, and, on whom the wrath of God abideth (whether Libertines, or Atheists, or Epicures, or prophane Persons, such as Esau was) such (so long as they remaine in that state, as many alwayes doe) such can have no benefit at all by the death of the crucified Sonne of God; they can­not, they shall not.

Q. But, was not the death, and satisfaction of the Sonne of God, of sufficient merit to save and redeem generall, all the world, as this word (All) is taken absolutely for all in and every particular man in the world, without any limitation? Christus sacer­dos se Deo ob­tulit pro omni­bus, quantum ad pretij sufficien­tiam, sed pro e­lectis tantum quantum ad efficaciam. Lumb. lib. 3. dist. 21. C. A. Yes, it was, and is all-sufficient to that end, if we consider the dignity, and power of that Person (the Sonne of God, God, and man) that suffered, that died

Q. How then comes it to pass, that all doe not actually receive the benefit of that all sufficient satisfaction? how comes this to pass? A. Because, all men have not faith 2 Thes. 3.2.; not, a saving, a justifiing faith: and, it was not the purpose of Christ (let us consider that too) that any should be per­takers of the efficacy of his death (Redemption, forgiveness of sinnes, eternall life) but such only as had faith, such as be­lieved, that he died for them: 'twas the Fathers resolution, that none of them that provoked him in the Wilderness, should [Page 51] enter into his rest, into Canaan Num. 14.23. Psal. 95.11.; and, 'tis the Sons resolution also, that none of them that despised his sufferings, should enter into his rest, into heaven: neither is it possible they should: because all such are utterly uncapable of the benefit of his suffer­ings: and, they that are uncapable of it (and so continue) can never be partakers of it; and, uncapable of it they are, be­cause they have not faith: the privation of the one, necessarily causing the privation, the deprivation of the other. Neither can it be otherwise: because there is no other way to receive and apply unto our selves, and souls, the benefits of Christs death, but only by the hand of a true and saving faith: but, where that is so wholly wanting, so wholly withered, that it cannot any waies be stretched out, to receive, and apply those benefits un­to our own souls, feelingly, faithfully, humbly, confidently, with assurance of pardon (which is required of all of age that are effectually redeemed by the death of Christ) there those be­nefits cannot be effectuall: so that if any man fail to attain eter­nall life, he hath no cause at all to complain either of Gods un­kindness towards him, or of the insufficiency of our Saviours meritorious satisfaction; no cause at all to complain of God: no: but, only of himselfNon praede­stinatus perit infidelitate vo­luntaria, non coacta. Prosper. ad Capitula Gallorum. Sent. 14.: because the Causa corrumpens, the destructive cause, the defect, the hinderance, the impedi­ment, why he is not saved, is wholly (so long as he remains obstinately in his unbelief) in man himself: and, it stands not with the good pleasure of God, to cast pearls before swine; nor, with the purpose of our Saviour, to make such partakers of his death and sufferings, who actually are enemies to his Crosse, and trample his most pretious blood under their feet: But, many things are objected against this Orthodox truth; let us see therefore, how in this difficult, and now much controverted point, we may give an Answer (if possible) satisfactory thereunto; Thus:

1. It is pressed, that the free gift came upon all men unto justification of life Rom. 5.18.. Answ. True it is; and, we confess it: but, we interpret it too; and say, that by all men here, is not meant all men in generall without exceptionOmnes dicens, non generalitèr dicit — Alioquin non erit ultra qui puniantur. Hieron. in Rom. 3.24.; no: but all men that are justified, are those (All) upon whom (and none other) the free gift cometh to justification of life: called a free gift, because by the grace of God we are justified freely Rom. 3.24.: being absolved from our sins, and having the righteousness of Christ [Page 52] imputed unto us, freely: and, the reason, why we may not interpret this of the Apostle, of all men in generall, is, because all men in generall are not justified, not absolved from their sinnes:Joh. 3.18. for, He that believeth not is condemned already: and, on that man that is condemned, the free gift doth not, cannot come to justification of life: because, Justification, and Con­demnation, are opposite terms, presupposing, that as they that are justified, cannot be condemned; It is God that justifieth, who is he that Rom. 8.33, 34. condemneth? so, neither can they that are condemned, be justified: An Argument, that by all men here cannot be understood all men in generall; no: but only all men tht are justified: and, that these are the all men the Apostle here mean­eth, appears by his own restraining of these (All) to (Many) v. 19. saying, By the obedience of one, many shall be made righ­teous: (Many) see! (All) in one place, (Many) in another; the latter explaining the former; these (All) being those (Many) of all mankinde: and, these (Many) being those (All) yet, not all mankinde; so we rightly interpret the Apo­stle, v. 18. who so interpreteth himself, v. 19.

2. That God will have all men to be saved, and to come to the knowledge 1 Tim. 2.4. of the truth. Ans. He will: and, we do not deny it: but, that any other are meant by these (All men) than his Church, and all his chosen (wheresoever found in all the world, in all ages, amongst all sorts, orders, conditions, and states of men) that any other, than such, are here meant by these (All men) we do utterly deny: and, that the Apostle speaketh this, not of the persons of all men universally, or, of every single man, but only of the kindes, Omnes homi­nes, omne homi­num genus in­telligere possu­mus. August. Enchir. ca. 103. Deus vult omnes homines salvos fieri; ut intelli­gantur omnes praedestinati: quia omne genus hominum in eis est. Idem, de Corre. & grat. ca. 31. orders, and conditions of men (amongst whom he ever had his Church) is most evident, v. 1. whether they be Kings, for whom in particular, he exhorts prayers to be made; v. 2. or subjects: Masters, or servants, Tit. 2.9, 11. Noble, or ignoble; Learned, or unlearned; Male, or female; Young men, or old men: the Apostle then speaking this, not of all men in generall, but of the orders, and conditions of men, as is most plain from the Text, the meaning must needs be this: That Gods purpose is, even out of all orders of men, to save all, whom he will have to be saved, and to come to the knowledge of the truth: It being most necessary that they should come to the knowledge thereof, to the knowledge of Christ crucified, who [Page 53] is the truth Joh. 14.6., before they can be saved; of what kind, order, or quality soever they be. Neither doth Fulgentius understand the Apostle otherwise: By all these men (saith he) is meantIn his omnibus hominibus, quos Deus vult sal­vos facere, non totum omninò genus significa­tur hominum, &c. de Incarn. & gratia. c. 31., not altogether all mankinde, but the universality of all that shall be saved: who therefore are called (All men) because all them the goodness of God saveth, out of the number of all men; and that, out of every Nation, Condition, Age, Language, and Province.

3. That God hath concluded them all (both Jews, and Gen­tiles) in unbelief, that he might have mercy upon all Rom. 11.32.. Answ. The meaning of these words is mistaken; and, this Text, in this case, is alleadged to no purpose; for, the Apostle doth not mean thereby (as some suppose) that God concluded, or shut up all in unbelief, that he might have mercy upon all, in generall, no: but that, out of his meer love, he might have mercy only on whom he would have mercy amongst all those (whether Jews or Gentiles) whom justly he had concluded in unbelief: and that the Apostle here could have no other meaning, but this, I prove from that resolution even of God himself,Exod. 33.19. Rom. 9.15. saying, I will have mercy, on whom I will have mercy; and, I will have com­passion, on whom I will have compassion: On whom, on whom, which is a speciall note of distinction, and separation, made even by God himself, in respect of all those, whom in mercy he cal­led out of the corrupted masse of all mankinde: being, before such separation, altogether dead in trespasses and sinnes, by na­ture the children of wrath, afarre off, without Christ, having no hope, and without God in the world Eph. 2.1.3.12.: And, where (out of all) there is a separation made, with acceptation of the one part, there all in generall cannot be comprehended under the same accepta­tion, on the other part; no: but, the one being taken to the favour of God, the other must needs be left to the justice of God; on whom I will, on whom I will, saith the Lord: Lo! a work of the greatest mercy it was, to release us from the bon­dage of sinne, of Satan, and eternall death, when we were all shut up in unbelief: a work of the greatest mercy it was; of which mercy all those only shall for ever be partakers, who faithfully believe in him that released them; and, not promis­cuously, all men in generall; not: So saith Paul, The righte­ousness of God is unto all, and upon all them that believe Rom. 2.22.: and, [Page 54] The Scripture hath concluded all under sinne, that the promise by the faith of Jesus Christ should be given to those that believe Gal. 3.22. [...]eb 5.9. Acts 10.43.: meaning, that all who believe not, are utterly excluded from that promise, from those eternall blessings which are promised in Christ Jesus; and justly excluded they are, because they re­main in their unbelief; and, are no part of those on whom God hath mercy: who concluded all in unbelief, that he might have mercy upon all: that is, upon all, on whom he would have mercy, when it was in his own power to have mercy upon none; and, the end why God had mercy upon all (even all such as he chose unto himself out of the whole world shut up in unbelief) was, that all that are saved, might confess for ever to his glory, that, not by their own works, not by their own me­rits, but only by his free grace, and mercy they are saved.

4. That Christ tasted death for every man Heb 2.9.. Answ. This seems to be somewhat indeed, (for every man) but (rightly weigh­ed) it is to as little purpose, as any of the rest; for, whether we read it in the singular number (for every man) according to the Original [...].: or, in the plural number (pro omnibus, for all) as Beza renders it, both tend to the same end; as the Apostle himself makes it appear, who interpreting his own meaning, restrains this (all) or this (every man) to many, v 10. saying, it became him (Christ) in bringing many sons unto glory, &c. Many sons; Sons he hath many, by adoption and grace: for whom, altogether, considered in the generall (there being a generality and universality, even amongst them) and, for every man, for every adopted sonne amongst them, in particular, our Saviour tasted death, to free them from eternal death; tasted the bitter cup of Gods fiery wrath kindled against him for their sinnes, that he might bring them unto glory: and, there needs no other reply to this, than hath been given alrea­dy, to the first Objection, Rom. 5.18. where all, or (as here) every man, is rightly interpreted by many, v. 19. and, so it is alwaies to be understood, whensoever the efficacy of the death of Christ, is treated of in the holy page; it is effectuall for all; we confess it: for many; we do not deny it; nay, for every man; we grant that too: but, effectual it is, for all, for many, and (the general including the particular) for every man that is a [Page 55] true believer. So also we understand that, 2 Cor. 5.14. One died for all; one Saviour, for all penitent sinners; the end of whose death was, That he might give eternal life to as many as his Father had given him; and given him out of the world Joh. 17.2, 6, 9.; out of the whole cluster of mankind; and, if his Father gave them unto him, out of the world, out of the corrupted mass of all man­kind (for so it was) an argument undeniable it is, that he did not give him all in general, that were in the world: for, to give eternal life to as many as his Father had given him, presup­poseth, that his Father gave him not all in general, to give them eternal life; and our Saviour died effectually for none, but for such as his Father gave him: neither is that, 1 Tim. 2.6. capable of any other true interpretation, and agreeable to the Scripture. Jesus Christ gave himself a ransom for all; he did: for all, and, for every man, every one of his Elect: whom he fore-ordained to faith and repentance, those being the means he ordained to bring as many as his Father gave him, to the end, eternal life: who saith of himself, that he came to give his life a ransom for many Mat. 20.28. Mar. 10.45.: that is, for the whole multitude of his Elect: on whom (when they were yet all lost in themselves) he had mercy, because he would haue mercy: And, when he in­stituted his holy Supper, he said of his blood, that it was shed for many, Mat. 26.28. for the remission of sinnes: now, many is but an extract out of more: which presupposeth, that there was another many, another number, shut up in unbelief, (even when these redeem­ed many were released out of that prison of infernall darkness) there was, I say, another number left behind in that prison, for whom his blood was not effectually shed; it being shed only for many, for the remission of sins; and for every man, so, by the meer mercy of God, released out of that dark dungeon of unbe­lief; for every man of these many, Christ tasted death: and this the Apostle himself, referring every man, v. 9 to many; and, many, v. 10. to every man, makes plain and manifest: Besides, all are not the sheep of Christ, for whom he laid down his life Ioh 10.15.; which is evident now: but, at the last day, when the finall se­paration shall be made between the sheep, and the goats Matth. 25.32, 34, 41., then it will be more evident to all that shall behold it: and, all shall behold it; whether Angels, men, or devils. All are not the people of Jesus, whom he saveth from their sins Matth. 1.21.: for, if all by [Page 56] him were saved from their sinnes, how comes it to pass that some shall be punished with everlasting destruction, from the pre­sence of the Lord, and from the glory of his power 2 Thess. 1.9.? Neither did our Saviour ever pray effectually for all in general, such as Cain, or Esau, or Saul, or Judas, or Nero, &c. witness his own words, Joh. 17.9. Father, I pray not for the world: not for that part of the whole world, which was not given me, but was left shut up in unbelief: And, surely he never sanctified, he never sacrificed himself effectually for those, for whom he never prayed: Who cannot say, Who shall lay any thing to the charge Rom. 8.33, 34. 35. of Gods Elect? whereof they never were a part; or, Who shall condemn? whereas they were never in any other state, than in the state of condemnation. Or, Who shall separate us from the love of Christ? for, properly, there can be no separation, where there never was any union, and communion. The summe is this; God hath given to us eternall life, and this life is in his Sonne 1 Joh. 5.11, 12.: He that hath the Son (that believeth in the Son) hath life: but, he that hath not the Son (believeth not in the Son) hath not life: 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 promise, on Gods part: neither shall they have it in possession hereafter, on their own part: but it shall be freely given (for, eternall life is the gift of God, through Jesus Christ our Lord Rom. 6.2, 3.) to all those for whom it was prepared; and, prepared it was for all those for whom Christ effectually died: who tasted death for every man: that is, for every man that hath him, as his own. And, he alone hath him as his own, who faithfully believeth in him: My God, and my Lord, my Saviour, my Jesus.

5. There shall be false teachers among you, saith Peter, who privily shall bring in damnable doctrines, even denying the Lord that bought them 2 Pet. 2.1.. Whence some dare inferre, that if the Lord (Christ) as it is in the Text, bought, and redeemed such as should bring in damnable doctrines, even to the very denying of him, and to the overthrowing of the very Fundamentals of Christian Religion, 'tis an Argument that he died for all men in general, and consequently, that the benefit of his redemption is extended to all, without exception of any, though as faithless as Cain, or, as wicked as Judas: This is the Objection, with the infe­rence [Page 57] thereupon. Answ. The inference is forced; and, it must needs be so, because it is drawn from the Text, not rightly in­terpreted: Wherefore, for the right understanding of it, ne­cessary it is that we consider three things: as, Who it is that speaketh this: To whom he speaketh it: and, Of whom he speaketh it. 1. 'Tis Peter an Apostle that speaketh this: true: yet, he speaks it not [...], but [...]; not according to the truth, and reality of it, as to his own judgement; as if it had been so indeed; as if Christ by his death had effectually bought, and redeemed all, or any such that should bring in damnable doctrines, and persevere in them to the end: no: but, 2. He speaks it, according to the opinion of those, to whom he then spake it: who, conversant among them, were perswa­ded, according to the judgement of charity, which covereth a multitude of sinnes Prov. 10.12. 1 Pet. 4.8., that such, and such, as professed the same Christ crucified, the same Christian Religion with themselves, were also in the same state of salvation with themselves; and such were these yet, of whom the Apostle speaketh; and, of whom others had so charitable an opinion: as yet, in appearance, they were devout professours of the Name of Christ: as yet, they were not become the Authors of damnable doctrines, and this the Apostles words imply; who saith, There shall be false teach­ers among you; they were not so yet: but, there shall be such; though for a time (like Scribes and Pharisees) they cover their hypocrisie, under the specious veil of sanctity, and religious de­votion; and, so long as in outward appearance they seemed to be such (for, man cannot judge of the deceitfulness of the heart) so long also they were deemed to be such by others, who (know­ing nothing to the contrary) judged, out of charity, that they were such whom Christ had bought, and redeemed, as well as themselves; and, according to their judgement of them, rather than his own, Peter speaketh this. 3. He speaketh this, even of those themselves, whom he foresaw should bring in damnable doctrines; but as yet, openly they did not: who, before they were led into that temptation (possibly) were perswaded, and afterwards too (no doubt) that the Lord had bought them; it being more usuall with desperatly wicked men, to boast in vain of their redemption by Christ, than with those, who are effe­ctually redeemed by him, fully to be perswaded of it: So that [Page 58] here is nothing at all that can any waies make for the advan­tage of the adverse part; nothing, but the judgement of such, who sometimes in hypocrisie professed Christ, and afterwards became the guilty authors, and introducers of damnable doctrines: whose judgement of themselves, is as nothing; for surely, they that could not judge aright of the doctrine of Christ, before Satan had fully deceived them, changing their gold for drosse, were less able, after they were so deceived by him, to judge aright of their own redemption by Christ: And, as for the judge­ment of others, in this case, it was their charity that misled them, and made them erre; and, they might be excusable in that; yet, when they saw it fall out, even as the Apostle had foretold, then (doubtless) they recanted their opinion; and, judged it to be so, no longer then to them (who saw but at a distance) it appeared to be so. But, as for Peter who spake this, both by way of prediction, there shall be—; and also, by way of admonition, lest other should be deceived by them; he only relateth what should come to pass, There shall be false teachers among you, who privily shall bring in damnable do­ctrines, whereof (no doubt) this would be one, that Christ whom they denied, and by their damnable doctrines contemned, had bought and redeemed them; but, doth not at all affirm, what they granted unto themselves, that he bought them, who dam­nably should deny him. And, this is enough to satisfie modest, and moderate men, not obstinately querulous, and unwilling to be satisfied, even when they might be satisfied: This is enough to prove, that our Saviour, who died for all men, for every man, for all whom his Father gave him, bought not such as alwaies remain in their unbelief, and never will become penitent; because such his Father never gave him.

6. The promises of the Gospel are general, and universal; and, none are forbidden to hear it: Why then should not the Graces offered therein be universal also? What? doth God mock and delude men in promising, and offering that by his Gospel preached, which he never meaneth to bestow? Answ. That the promises of the Gospel are general, and universal, we easily grant; provided, that it be understood with such a di­stinction as this, that they are such only to the universality of all true believers, but not at all to such as believe not; no more [Page 59] than a medicine which is fit to heal, is profitable to such as will not apply it: and, that the grace offered by the Gospel is univer­sal also, we grant; but, to the same universality of the true Church of Christ, we still grant it; knowing, that we may not, we cannot grant it to any other who are not, or, shall not be lively members of that mystical body, whereof Christ alone is the Head; because none are capable of the operation of those graces promised in the Gospel, but such as belong to his own body, united unto himself by faith; besides, the principal end, why God ordained his Gospel to be preached, sheweth plainly, that the spiritual graces offered therein, are not promiscuously common unto all in general that hear his Gospel; no: and, that end was, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ Eph. 4.11, 12, 13.; that, by this means, the whole number of his Elect might be gathered toge­ther, that as many as are ordained to eternal life might be saved: that, I say, was the principal end why God would have his Gos­pel preached, even, that thereby he might gather together his own sheep, his own flock, into his own fold; to whom, directly, and with effect, the Evangelical graces are offered, by the preaching of his Gospel: Yet, because many who are not of his flock, are oftentimes mingled together in our holy Oratories, with those that are; and, because we, who are Preachers, and Publishers of the Gospel of Christ, when we sow our seed, know not which is the good ground, let it be granted, if you will, that indirectly, and (as it were) by way of consequence (I say not by way of concomitancy) those Graces are offered unto many, who, though they are not forbidden to hear, yet, for want of faith, are not at all concerned in the benefit of those graces so offered: and, the fault is in the ground, not in the seed; in the hardned, and unbelieving heart, that it bringeth forth no good fruit to maturity, not in the Gospel, which is preached chiefly to such, as in an honest, and good heart, having heard the word, keep it, and bring forth fruit with patience Luc. 8.15.: so that, whosoever shall say, that God, if his Evangelical graces be not universal, and promiscuously common to all, offereth what he never meaneth to bestow, and so mocketh, and delu­deth men, whosoever shall dare say this, He is a liar, and the truth is not in him: For, whatsoever God offereth by the [Page 60] preaching of his Gospel, he meaneth really to bestow, and doth, on all those to whom it is directly offered, even to his Church and chosen. What then? are obstinate and malicious sinners (such as are shut up in unbelief) are such mocked, and deluded, if they participate not of those promises of grace, wherein they never had any interest? Nothing so: But rather, hearing such graces offered by the Gospel, and not receiving and applying them by the hand of faith, they mock, and delude themselves, to their own destruction: for, this becomes unto them an occasion, to aggravate their sinne, to blinde and harden their hearts more and more, and to leave them without excuse in the day of judgement: as (no doubt) Pharaohs heart was more and more obdurated, when he obstinatly refused to obey the voice of Moses and Aaron: and Jerusalems sinne was aggra­vated, because they refused with the like obstinacy, to hearken to the voice of the Prophets, so often sent unto them: O Je­rusalem, Jerusalem, saith our Saviour, thou that killest the Pro­phets, and stonest them that are sent unto thee, how often would I have gathered thee together, as an hen gathereth her chickens un­der her wings, and ye would not Mat. 23.37.? and, such whose sinnes are occasionally aggravated, and their hearts more and more hard­ned, by the preaching of the Gospel, because they deride and contemn it, such must needs be left without excuse: As our Saviour said of the unbelieving Jews, If I had not come, and spoken unto them, they had not had sinne (not so great sinne) but now they have no cloak for their sinne Joh. 15.22.: Now, after they have heard, and not believed my Gospel, which is the power of God unto salvation, to every one that believeth Rom. 1.16.: now, after light is come into the world, and they have loved darkness more than light Joh. 3.19.; now they have no cloak for their sinne, but are left without excuse to the judgement of that great day. But, enough (if not too much, in such a narrow room as this) in Answer to these Objections; and I wish it may be satisfactory. Let us now look back again to what we were speaking of before (supposing all this to be but a Parenthesis, though it be a long one) and, we were speaking before of the Qualification of such Persons as our Saviour most gratiously calleth and invi­teth unto himself: All you that labour, and are heavy laden.

Theophylact upon the Text, understandeth by those that labour, the Jews, wearied, and tired out with the observance of legal Ceremonies: By those that are heavy laden, the Gen­tiles Onere peccato­rum oppressas., oppressed with the weight of their sinnes: and so, S^t Hilary Canon. 11. in Matth., before him; pithy (I confess) but, as to our pur­pose, not full, not favourable expressions: For, 'tis not enough to know that we are weary (our sinnes causing that spirituall faintness in us) unless we seek also for rest, for recon­ciliation with God in Christ: not enough to lie down under the weight of our sinnes, as a beast under his burden, careless and secure, unless we labour to be eased of that burden, and believe in Christ: In short: The sight of our sinnes, because they offend God, must make us desire to become Saints, that we may please God: and, they that are such, whether Jews, or Gentiles, no difference at all is there in Gods sight amongst them, nor in our Saviours acceptation of them: who know­eth, that his Father is no respecter of persons, but in every Na­tion he that feareth him, and worketh righteousness is accepted with him Act. 10, 34, 35.. All you that labour, and are heavy laden.

But, why doth our Saviour here mention labouring, before heavy laden? Is it not an [...]? Is it not a misplacing of the words, naming that first, which should be last? Heavy laden, setting us, by nature, a degree at least, further from our God, than labouring doth: Heavy laden, noting but the sight, or at most the first sense of the weighty burden of our sins: Labouring, the godly care we take to be eased of our sinnes: Lo! that which is first in the course of our sinnes, and that, not too too forward an inclination neither, to arise from our sinnes, that is last here in the mouth of our Saviour: But, should it not rather be, All you that are heavy laden, and la­bour? but, let it stand as it is: What I have written, I have written; and I will tell you what I conceive of it; thus: That which our Saviour best liketh of, that he first speaketh of: Now, he liketh farre better of us, when we are labouring to be freed from the guilt of our sinnes, than when we are heavy laden, and do but begin (if that) with some dislike, to feel the weighty burden of our sinnes: therefore, the neerer we are to him in grace, the neerer shall we be to him in acceptance: If he do but entertain us, it shall be with himself. Behold, I stand [Page 62] at the door, and knock, if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me Rev. 3.20.: so, if he do but name us, when he begins to love us (as then he doth, when we begin not to love our sinnes) it shall be next unto himself; as here: All you that labour (a word noting, that divine Grace from on high hath visited us, and by visi­ting, hath produced in us, both a loathing of sinne, and also an hmble suit for more, and more Grace, untill we obtain remission of sinne) even this (I suppose, for this cause) is placed in the Text, next (unto) unto me.

So it is; our advocate with the Father, is1 Ioh. 2.1. our Saviour, our advocate with our Saviour is our heart, broken and bruised with a godly sorrow, for our sinnes: when he himself had suffered all the torments, that either the wrath of God, or the malice of men, and divels could lay upon him, yet, not a bone of him was broken Exod. 12.46. Numb. 9.12. Ioh 19 33.3.6: 'tis not the breaking of our bones, the severe chastising of our bodies, but the breaking, and renting of our hearts that Christ accepteth: he that was wound­ed for our sinnes, and bruised for our iniquities Esa. 35.5., loves a wounded, a broken, a contrite heart: filius tantarum lachry­marum August. 1. Confess., he that shed his bloud for us, will not suffer those to perish, who shed the tears of true repentance for their sinnes: that which Tacitus complained of, and justly, too; namely, that in Domitian's time, even their very groanes were taken notice ofCum suspiria subscriberentur, &c. in vita Iul. Agric. p 743.; meaning, that they could not greive, and mourn secretly for their present misery, but they were soon observed and design'd for greater misery, that, that is our comfort; for, even our very sighes, our groanes, our teares are taken notice of in Gods sight, and put into his bottle, Psal. 56.8. and, if we truly bewaile our sinnes, and mourn because we have offended our good God, 'tis evidence enough to our own soules, that we are design'd for eternall glory, with God.

O then that mine eyes (yea, and mine heart too) were a fountain of tears, and that my God would make rivers runne in these dry places: I read of great lamentation made over the Martyr Steven Act. 8.2.: but, I seldome make any lamentation for my sinne; in the Prophet Zachary, there is mention of a deep pit, wherein there is no water Zach. 9 11.. Such, such a thing may [Page 63] my sinfull heart fitly be compared unto: it is deep, farther remote from my God, then I would have it: no water is there in it, no teares of true Contrition in it: I repent not so often, so seriously for my sinnes, as I ought, as I should, and there­fore I grieve, because I cannot sufficiently grieve, I weep, because I cannot sufficiently weep: I know, that all tears shall be wiped from mine eyes Rev. 7.17., when I shall be in Heaven; but, I would not have it so, while I am on earth: because, here must be labouring, groneing, strong crying, and teares (if not of the eye, yet of the heart) before we can come to those heavenly habitations: the souls under the Altar cry, how long Rev. 6.10.? and, our Soules that are redeemed by him that was sacrificed on the Altar of the Cross for us, must cry unto him for pardon, and forgiveness; how long? even till heaven hath made us glorious: thus, hitherto our discourse hath been busied in setting before you, first, the Persons whom our Saviour here so gratiously calleth, and inviteth: All you that labour, and are heavy laden.

2. The word, or manner of his calling, and inviting us, is; Come; lo! Sometimes we call unto Christ; as, come Lord Jesus, come quickly Rev. 22.20.: and, the Spouse, the Church in the Canticles, saith, come my beloved Cant. 7.11.: oftentimes, Christ cal­leth unto us: So that, calling there is on both sides; but, the moving Causes are different; necessity moveth us; that, in time of need, we may be releived: mercy moveth him; that (returning from our sinnes) we may be pardoned: 'tis our duty to call unto him: One deep calleth another; the depth of our misery, must call for the depth of his mercy; 'tis his meer love, that he will call unto us; for he might justly suffer us to perish in our sinnes, and not call us to repentance; he might pass by us, as the Priest, and Levite did, by the wounded man, clauso labello, Luk. 10.30, 31. and not so much as vouchsafe to speak unto us, nor shew us any the least signs of favour, and compassion; but this good Samaritane (such is his love unto us) will not, cannot, but rather, gratiously speaking unto us, saith as in another case he once said unto his Parents, wist ye not that I must go about my Fathers business Luk. 2.49.? so he saith still, wist ye not that I must go about my Brethrens bu­siness? which is his Fathers business also, concerning mans [Page 64] Salvation; being evermore busied, either in praying for us; Holy Father, keep through thine own Name, those whom thou hast given me Ioh. 17 11.: or, comforting us, by pouring wine, and oyl, into our wounds, heavenly consolations into our soules, to supply them, to save them; evermore performing that work, for which his Father sent him, even, to comfort all that mourn Isa. 61.2.; for, teaching us, instructing us; Learn of me Mat. 11.29.; or (which includes all the rest) calling, and inviting us unto himself: Come.

Fer. 4. Domin. 4. Post. Octav. Epiphan. Haymo hath noted on the words of the Text, that thereare four such callings (including this) in the sacred writ: Two, in the old; in the new Testamnet, Two: the first, Come ye Children, and hearken unto me, I will teach you the fear of the Lord Psal. 34.11.: the second, O come let us worship, and fall down, and kneel before the Lord our maker Psal. 95.6.: when we have learnt to fear God, we must shew it, even by our outward posture, and deportment: the Third, is this in the Text: and, all these are already past; as to the sound, which is vanished, though not to the sense, and substance of them, which endureth for ever: the Fourth, which is yet to come, as to the finall promulgation of it, is that, which all the faithfull shall hear with exceed­ing great joy, at the last day, when they shall be called to meet the Lord in the ayr; Come ye blessed of my Father &cMat. 25 34.. blessed then, because religious, fearing God, now; because humble, humbled, kneeling, falling down, now; because la­bouring, truely grieved for our sinnes, now; the same happiness is for all such: the same word of Invitation is to all such: Come.

Lo! 'tis but one word; yet surely, Two things more may we discover by it, then hitherto you have heard: and, you will easily perceive what it is, by a positive Answer to Two Questions. as,

1. Doth not this word (Come) justly accuse us of a sin­full inclination from our God? Yes; it doth: for, were we now, as at first we were, righteous, innocent, holy, just, what need at all were there of such a Call as this? Come: wherefore, as it was said to Peter, thy speech be­wrayeth thee Mar. 26.73.: so, this speech, this word of our Saviour here bewrayeth us, accuseth us, of a naturall inclination to [Page 65] revolt from our maker; while the first man kept his Creators image undefaced, we heard of nothing then, but valdè bonum, every thing was very goodGen. 1.3, 1.: man, amongst the rest, being approved of. as most conformable to his makers will: but, after his fall (conscious of his own sinfull guilt) he pre­sently thinks of hiding himself: Lo! this, this is the first thought of a naturall man, to go as farre as he can from his God: then, when he begins to rebell, God begins to call; Adam where art thou Gen. 3.8, 9.? no calling, unto him, was there before, because no revolting from God was there before, So it is; to turn away from our God, and his Grace, is our naturall, and sinfull inclination: all we like sheep have gone astray, and turned every one to his own way Isa. 53.6.: being like the dissolute Prodigall, going into a farre Countrey; farre from our God, and his Grace: like the lost Sheep, looseing our selves, by following the guidance of our own vain imagi­nations: and, needs must he loose himself, who goeth from Christ, who is the way Ioh. 14.6.: naturally, we stick fast in the deep mire, where no ground is, in the depth of our sinnes, where no sure foundation is, and sink lower, and lower, farther, and farther from our heavenly Redeemer: we have the testimony of it in our own Consciences: we have the proof of it in the Text, by this convincing, by this accusing word, as we now consider it: Come.

2. Doth not this word (Come) justly accuse us also: of our unwillingness (after we have once forsaken him) to return again unto our God? Yes; it doth: for, this [...], this changing of our minds, this amending, and correcting of what is amiss, this returning from our evill ways, we cannot away with: when we have not had primas sapientiae, we are not willing to have secundas modestiae Cum semèl aberraverint, constantèr in stultitia perseve­rant. Lactant. divin. Iust. lib. 3. cap. 24.: because at the first we have chosen the worser part, so obstinate we are, that we will not amend our choice: the wise men returned to their Country another way Mat. 2.12.: we, of our selves, willingly, return to our God, no way: so much we love our sinnes, tkat we preferre them, even before the saving of our Soules: we do; our God knows it to be so: and, our Saviour, by re­calling us (wilfully gone astray unwilling to return) confirms it to be so; accusing us of both, by this one word: Come.

A word then it may be of reprehension: yet, 'tis a word also expressing much affection to sinfull men. Come: reprehension (if I may so speak) being of one, and the same family, and of intimate acquaintance with affection; and may both well agree together in one, and the same person; and, so they may here: Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy brother; and not suffer sinne upon him Lev. 19.17.. And, to the end, that sinne might not be upon us, our Saviour here, by one and the same word, rebukes us, and yet shews that he loves us too; and, so we now look upon it, as an expression of his love, of his great love unto us: farre greater than that of Paul to Onesimus, Philem. v. 9, 10. or, of John the Evangelist, to that dissolute yong man, of whom Eusebius Eccl. Histor. lib. 3 ca. 23.. Lo! though we go astray, and are unwilling to return; though wedded we are to our own sinfull lusts and affections, yet our Saviour seeks to divert us from that carnall mind in us, which is enmity against God Rom. 8.7., and marry us unto himself; and, not as the creature, so is the Creator; not as the seller, so is the buyer: the creature is miserable, the Creator mercifull: the seller is careless of his soul, the buyer carefull to save our souls: We sell our selves to sinne, and Satan for nought, our Saviour buyes us at an high price; and, he that bought us with his blood (so great is his love unto us) cals us, that we might be eternally partakers of the benefit of that invaluable purchase. Come; nay more, he that cals us, doth out of his love still (lest we should erre, and mistake the way) guide and direct us too. Come unto me: And thus,

3. By our Saviour himself are we guided unto himself, by this call, and invitation, Come unto me: So that he who saith in the Gospel, Suffer little children to come unto me, and forbid them not Luc. 18.16.; being much delighted with innocency. Saith also, suffer sinners to come unto me, and forbid them not; being very much delighted in shewing mercy: but the Pharisees will murmure at it, Your Master eateth with Publicans and sinners Matth. 9.11.. The elder Brother (the Jew Chrysol. Se [...]m. 1.) will be discontented at it, and will not go in, Luk. 15, 28. if his younger Brother (the Gentile, that once lust Prodigall) be received by his Father with any signes of favour, and joyfull entertainment: His ears cannot hear with patience, Bring hither the fatted calf, and kill it: and [Page 67] let us eat, and be merry, v. 23. Much like unto the Apostate An­gels, of whom Bernard spake truly, Maluerunt esse sine Deo, Serm. 2. de verbis Esayae. quam sub Deo, choosing rather to be without the favour of God, then continue obedient unto God: not well relishing, that (they themselves being lost) sinfull man should be become happy in a Saviour. Novatus, and his Disciples, will absolute­ly gainsay it: Lapsis nulla spes veniae, is their doctrine; to such as fall into any hainous sinnes after Baptism, no pardon, no mer­cy must be promised, must be granted Cypr. Epist. ad Novat. Hae­retic.. But, away from me all you that repine and grudge at any sinners happiness in a Sa­viour: For, Velit, nolit Novatus Haereticus, omni tempore gra­tia Dei recipit paenitentes Idem de Cae­na Domini. p. 455., there is mercy alwaies kept in store with him for penitent sinners, who came into the world to call sinners to repentance Matth. 9.13.. And, no stronger Argument can we have, that our Saviour with all acceptance receiveth penitent sinners, than his own word here, both inviting us unto him­self, Come: And also directing us unto himself; Ʋnto me.

And, not to any other, but only to himself alone, are we guided by this Call, by this invitation, Ʋnto me. Wherefore, 'tis good for us to be here: Three Tabernacles we care not for, only, one Saviour shall suffice us, one Mediator shall satisfie us, one Redeemer shall save us. Moses was in the mountain alone Exod. 14.2.. Aaron went into the holy of holies alone Lev. 16.17.. Our Saviour is entred into heaven for us alone Heb. 9.7, 12.: And, Ʋbi benè sine illo, ubi malè cum illo? Where can it be well for us without him, where can it be ill withBern. Serm. 1. de advent. Dom. him? 'Tis good then for us to be here, even un­der the wings, under the feathers, under the favour of one only Saviour and Redeemer: There is one alone, and there is not a second Eccl. 4.8. And, he that hath not a second, no partner, no sharer with him, in the work of our Redemption, but wrought it himself alone; guides us to himself alone, that only in him, we may reap the plentifull fruit of his redemption, unto me; and, not unto any other.

Thus, you see, that this word, which principally is directive, is, by consequence, become exclusive too: utterly debarring us from coming unto, from making our addresses unto any other mediators whatsoever: and, exclusive it must needs be, because there is but one Mediator (whether of redemption, or interces­sion) [Page 68] between God and man, the man Christ Jesus 1 Tim. 2.5.: who daily prayeth for us, that his satisfaction may be accounted ours; that his righteousness may be imputed unto us, as if it were ours; that his innocency, may be accepted of his Father, as ours: Ʋnto me; who is the door Joh. 10.9.; and, none can enter into his Fa­thers house, into his Fathers joy, but only by him: nor, ob­tain any favour of his Father, but only by him, and his sole mediation; Whatsoever ye shall ask the Father in my Name (not in the name, or by the intercession of Angels or Saints) but, in my Name, saith our SaviourJoh. 16.23., he will give it you. Ʋnto me; while he was on earth, he accepted not of the inter­cession even of the Apostles themselves, for the importunate woman of Canaan Mat. 15.24.: Nay he said unto his own mother, the blessed Virgin Mary, when she sollicited him for a supply of wine, even at a Marriage feast, Woman what have I to do with thee? and surely, he admits not, either of hers, or of the me­diation of any other for us, now he is in heaven: and, who­soever shall attempt it, they are repelled, and excluded here with, Ʋnto me: whose mediation alone with his Father in hea­ven, is all-sufficient for us; and wants, neither the petitions of others unto himself for us, as if (without the mediation, and intercession of Angels and Saints in heaven) he would not remember us: nor standeth he in need of the Auxiliary sup­plications of others unto his Father, without him, by way of supplement, as if his supplications alone were not every way all-sufficient: he that is our perfect Mediator wanteth neither. 'Tis in vain then for any man to decline him, and seek to others, since he hath here expresly commanded us, to come immediatly unto himself, and, in this case, decline all others. Ʋnto me: I will say then with Austin Confess. lib. 10 cap. 42., Whom shall I find that can recon­cile me unto thee, O God? Shall I go to the Angels? by what prayer? by what Sacraments? many endeavouring to come unto thee, and being not able by themselves, as I hear, have tried these things, and worthily have been deluded: and so shall all those be, who try such things: who pray first unto Saints (who cannot hear them) to pray unto our Saviour for them, who therefore will not hear them, because neglecting him (and to joyn others with him in the Office of his Media­torship, apart whereof is his intercession for us, is highly to neg­lect [Page 69] him) they address themselves to other mediatours, who know them not: For, Abraham is ignorant of us, and Israel acknowledgeth us not Isa. 63.16.: Only, 'tis he alone that acknowledgeth us; 'tis he alone that knoweth us, who saith, I know my sheep Joh. 10.27.: And, he only knows the right way to heaven, who saith of him­self, I am the way Joh. 14.6.: And, he that knows it, shews it: By me if any man enter in, he shall be saved Joh. 10.9.: saved we shall not be, unless we enter in: Enter in (into glory) we cannot, but by him alone, who hath opened the Kingdom of heaven to all be­lievers. Ho, we that thirst, whither shall we go, but to the waters Jer. 2.13.? We that are sick, to whom shall we go, but to the Physician Matth. 9.12.? We that are spiritually blind, to whom but to the light Joh. 1.9.? We that erre, to whom but to the truth Joh. 14.6.? We that are dead, to whom, but to the life Joh 11.25.? Lo! Christ is all, to all that come unto him. To him then alone must we go, because this is to be found in none other, but only in him: and, to him boldly may we go, because he himself most graciously cals and directs us unto himself alone: Come unto me.

O heavenly word! O blessed call! Lord, let us evermore hear this word; both, when we are in prosperity, rejoycing, and in adversity, lamenting: when we are young and lusty, and when we are old, and gray headed; when we are in health, and likely to live, and when we are sick, and at the point to die. Nay, when our souls are even now to take their farewell of our bo­dies, for an appointed time, at all seasons, in all estates and con­ditions, Lord let us evermore hear this comfortable voice from heaven; and obey it, when we hear it: Come unto me.

Thus, gratiously invited we are by our Saviour, to come un­to him; and, the persons invited, with the word of invitation, have been the subject of our discourse hitherto: but, all is not yet spoken, which properly belongs to this matter: Wherefore let us stop here a little, and further rightly inform our selves in the truth of two points, most pertinent to our Text: and, this we may do, by enquiring,

1. By whom we are enabled to come unto Christ.

2. Being enabled, by what we come unto Christ: who in, and of our selves, and by our own free will, are no waies able to come unto him. Which is most necessary to be known; that we may learn to be truly thankefull to that Spirit of grace, who [Page 70] by his inward operation, enlightens our hearts, that we may see spiritually, how to come out of that prison of unbelief; and, be carefull to cherish in our hearts that seed of faith, which he hath sown in them, least, by our own fault, we send our selves back again to that prison: quench not the Spirit 1 Thess 5.19: but, let Christ dwell in your hearts by faith Ephes. 3.17.; but, let us to our work: and,

1. Onely by the Spirit of Christ, are we enabled to come unto Christ; 'tis our Saviour that calls us, come unto me; but 'tis his sanctifying, his regenerating, and renewing Spirit, working in the inner man, that, by the outward preaching of the Gospel, puts a spiritual life into our dead souls, that we may come unto him. I will arise, and go to my Father; Luk. 15.18. but not until my Fathers Spirit first hath raised me: that finger of God, Luk. 11.20 by whom he writeth his Laws in our hearts, that seed of God, 1 Jo. 3.9. first sown in our hearts, before we can bring forth any fruit meet for repentance. Without me, saith our Saviour to his Apostles, you can do nothing Joh. 15.5.. Neither, in our coming unto him, can we do any thing without him; without the Grace and guidance of his holy Spirit Ad Deum, fine Deo, non reverti, non con­verti possum. Bern. Serm de Cantico Ezechiae Regis.; by whom he worketh in us both the will, and the deed, Phil. 2.3. Who without him, can do nothing in our natural state, any ways advantagious for the promoting of our eternal happiness in him, nothing; And, for the plainer understanding hereof, necessary it is, that we con­sider man, according to a threefold state of innocency, of sin and of Grace: And 1. man in his primitive state of innocency and integrity (being created in the Image of God Gen. 1.27., that image consisting principally in righteousness and true holiness Ephes. 4.24) was so created, that he had no perversness at all, in his will; no crookedness in his understanding; no evil inclination at all in any of his affections, byasing to the worser part: no, but, all was right; and, every way conformable to the will of his Maker. God made man right Eccles. 7.29., not onely in respect of the stature of his body, but also in respect of the state of his soul. But, 2. Man, by his disobedience being faln from his God, and re­maining in the state of sin, wholly defac's this image of God, utterly lost this life of righteousness: and therewith, that ori­ginal innocency, that primitive rectitude of nature, that was in the whole man, whether in his heart, or his soul; whether [Page 71] in his understanding, or will, or affections; and ever since, by nature, is dead in sins, and trespasses; as the Apostle tells the Ephesians, putting them in mind what they were, before Grace from heaven had renewed themEph. 2.1.; and surely, that which is the natural state of any, is the natural state of all men. Now, Man, in his state of sin, being by nature thus dead, hath no more will, or power, or so much as any previ­ous inclination, or disposition in, and of himself, to come un­to Christ, to aspire unto that which is truely Spiritual, and heavenly, then Lazarus had, or any other dead man hath to raise himself from death to lifeFulgent. de; Incarnat. & grat cap. 19. Magirus Com­ment. in Aristot. Ethic. lib. 3. ca. 5. p. 240, 241.. Lo! such is every man in his second estate, in his state of sin, dead. Therefore, 3. That we may a little consider man in the state of Grace (who is spi­ritually dead in the state of sin, and nature) we say, that if e­ver he be raised from this death of sin, it must be onely by the Spirit of him, of Christ, who is the resurrection, and the life Luk. 11.25.: or else it will never be. Our Saviour trode the wine press alone Esay 63.3.; and, his Grace, his Spirit raiseth us up from our sins alone, dilexit pror, God is first loving in us1 Joh. 4.10.19., lov­ing us first, before we can love him: so also he is first in quickening us, in raising us from our sin, before we can arise and come unto him: there was no Corn in the Sacks of Jo­sephs Brethren, to feed them, and keep them alive, till Jo­seph put it inGen. 42.25.. Neither is there any Grace in the heart of a Carnal, a Natural, and Ʋnregenerate man, in the state of sin, that can keep any Spiritual life in him, till God by his Spirit put it in: who, by him, worketh all in all, in our Spiritual Re­surrection; and, he worketh after this manner: this, at first he findes us, as we are left in the state of sin, dead, Eph. 2.1. spiritually dead; so found, he quickneth us, when he pleaseth, by his enliveing Spirit, breathing into our souls the breath of life, mollifying our hard, and stony heart, opening it with the key of his Gospel preached, as he did the heart of Lydia Act. 6.14., cleansing it, renewing it, and, by degrees, infusing his sav­ing Graces of faith and repentance into it; renewing the will, regenerating the minde, and understanding: all is new, where the Holy Spirit effectually worketh (there being nothing in us but old things before) put ye on the new Man Eph. 4.24.. [Page 72] Notwithstanding (before this inward, and Spiritual renovati­on) the will is meerly passive, not at all any wayes co-operating with the Spirit of Grace in this resurrection: but, is meerly passive: and, as not able to hinder it, when God effectually will; so, in it self, not able to cause it, till God effectually will: not free of it self, to will the Grace of Regeneration, till Grace hath freed it: in tantum libera, in quantum liberata August. En­chirid cap 30.: though still free to will: for, simply to will, that is the nature of it, which Grace takes not away, but helpes. Pet Diacon. de [...]ncarn. & grat ca 8. Yet, of it self not free to will that which is Theologically good, and well-pleasing unto God: no,Arbitriu [...] est quiden liberum, non tamen bo­num; est liberum, non tamen rectum Fulg­ent. de incar­nat. & grat. ca. 19. for, that is a Grace supernaturally given bene velle supernaturalis gratia est, Bernard, when God by his Grace, and spirit beginneth to convert us: and that, in nobis, fine nobis, in te, non ex te, working this in us, even without us, without any of our help, or assistance at all:Idem, Epist 3. ad Probam. Synod. Dort. Artic. 12 ca. 4. his Grace alwayes going before our will, ordine causalitatis, as the onely efficient cause, producing of it self this good effect; even our Conversion, Regeneration, Resurrection from the death of sin; or, as it is in the Text, our coming unto Christ; who, of our selves, arise not from the dead, till his pre­venient, or (as Austin rightly calls it) his (as yet) Operating Grace De grat. & liber. arbit. ca. 17. doth first raise us; but when the Spirit of God (whose proper work it is) hath effectually done this: when he hath actually given a Spiritual life to our dead soul, and sanctified qualities to the faculties thereof, then the now sanctified will (you may imagine, even in the same moment of time Ordine tempo­ris, vix distingui possunt opus Dei converten­tis hominem, & Actio bominis, se convertentis ad Deū. suffrag. Britannorum, de 3. & 4. De­monstrant. Ar­ticl. Thes. 1. p. 121. Perk. de grat. & liber arbit. p. 734.) goeth together, moveth together, co-operateth, and worketh toge­ther with God, and his Grace (now co-operating) in the pro­gress of our Conversion: Mota movet; being moved, it mo­veth; being raised, it riseth; being sanctified, it willeth what God approveth of; but still, in order of working (while we are yet in the state of sin, and our will yet meerly passive) Gods Grace, I say, by his Spirit, is alwayes the first mover, the first powerful agent, in our conversion, and spiritual resur­rection: for, no running can there be in the way of his command­ments, until he hath enlarged our hearts: Psal 119. [...]2. no running after him, till he draw us by his spirit: as our Saviour himself testifies, Joh. 6.44. No man can come to me, except the Father which sent me draw him; Cant. 1.4. except he draw him: yet, not by any vio­lent [Page 73] compulsion, Non violenta necessitate, sed infundendo sua vitatem per spi­ritum sanctum. Pet. Diacon. de incarnat. & gratia. ca. 6. as if we were as stocks, and stones, or had not so much as the Essence of a will in us for his Spirit first to work upon: no, but he draweth us (when he will) sweetly, powerfully, effectually; illuminating our minde, changing our perverse will, by the operation of his Spirit, and so of un­willing, making us willing to be raised, willing to be conver­ted; who, of our selves, can neither will, nor run, nor come to the Son, untill the Father thus sweetly draw us, perswading us, by the inward working of his holy Spirit, to come unto him. Who, as men, have the Essence of a will before, but, no promptitude is there in it, without this sweet, this powerful, and effectual drawing, to come unto him: the Prophet Esaiahs, heal me O Lord, and I shall be healed, 17.14. and, the Prophet Jeremy's, Turn thou us O Lord, so shall we be turned, Lament. 5.21. confirmeth the truth of this assertion, even, that God alone is the first Author of our Spiritual healing, the first causer of our sanctified turning, and coming unto Christ. Fulgentius, ^f De praedestin. ad Monimum. lib. 1. to this purpose, hath expressed much, in one short sentence: thus, Preveniente misericordia, voluntas bo­num velle incipit & subsequente, bonum quod vult facere valet. Gods prevenient Grace (the expression of his mercy) that, and onely that, by the operation of his Spirit, sweetly moves our our will to [...]ill that which is good, and afterwards his subse­quent Grace enables us to do that good, which we will.Deus hominis voluntatem bo­nam & praepa­rat adjuvandam & adjuvat pra­paratam. Au­gust. Ench. ca. 32. G. Christ came to Peters house, saith the Text, Mat. 9.14. By way of narration, and the end why Christ came to Peters house, was, that Peters house might come unto Christ, saith Chrysologus, by way of explication: Serm. 18. de Socru Petri. but Christ doth come first. God saith, I will give you a new heart, Ezek 36.26. to receive a new heart, belongs to man: to give a new heart be­longs to God. Now, giving, is, in order of time, before re­ceiving. So, Grace, raising us from our sin, is, in order of work­ing, before there is any will, any aptitude at all in us, to be raised: again, every man, saith our Saviour, that hath heard, and learned of my Father, cometh unto me Joh. 6.45.. Now, hearing is before learning, and, learning of the Father (being taught in­wardly by his holy Spirit) must needs be before, or, at lest, simul tempore, of one, and the same date, with the effect of our learning, even, our coming unto Christ. Thus, first you [Page 74] have heard, by whom we are enabled to come unto our Saviour; it is onely by his Spirit; by his regenerating, and renewing Spirit: translating us from darkness to light, from the state of sin to the state of Grace, from the Kingdom of Satan, to the Kingdom of God Act. 26.18..

2. Hear, by what we come unto Christ, after we are once enabled by his Spirit to come unto him; even, by a true, a saving, a justifying faith; by that faith, which at the time of our conversion from nature to Grace, was wrought in us by his Spirit, that we might be in a sanctified condition, to come unto him; that is, to believe in him. This saving faith being called the saith of Jesus Christ Rom. 3.22.; because he is the Author of it, by his Spirit: and, the Object of it, after man hath re­ceived it, from his Spirit: called also it is, the faith of Gods Tit. 1.1. Elect, because they alone who are delivered out of that prison of unbelief, are, and shall be for ever, the sole poss­sessors of it: but (since we are now speaking of it) what is this justifiing faith (wrought in our hearts by the Spirit at the time of our Conversion, though not at the first in the highest degree) what is this faith whereby we come unto our Saviour? it is a certain perswasion [...]. Let us draw near with a true heart, in full assurance of faith. Heb. 10.22., a full assurance, and confidence of Gods goodness, and mercy unto us, in our Sa­viour: which no man can have, untill by his Spirit he be enabled to come unto him: fides, est fiducia: faith, is a full assurance: there is no fear in love, saith the Apostle, but perfect love casteth out fear: so, there is no doubting, not any distrustfull doubting, in faith; but, true faith casteth out all such doubting: I am perswaded, saith Paul [...]. Rom. 8.38.: thus you see what that faith is whereby we come unto Christ,1 Joh 4.18. and, by this definition, or description of it, plain it is, that venire, est credere; that, to come unto our Saviour, as he commandeth (Come unto me) is, by a true faith, confidently to Venire ad Christum, quid aliud est, nisi ad cum credendo converti? Au­gust. de grat. & lib. arbitr. ca. 5. B. believe in our Saviour, as we are taught by his own words, Joh. 6.35. I am the bread of life, he that cometh to me, shall never hunger; he that believeth in me, shall never thirst: he that cometh; he that believeth: being but one and the same Person: coming being put for believing, and believing for coming unto Christ: the later explaining the former; thus, as the rivers come from the Sea, and return thither again; so, our faith (whose gift [Page 75] it isHeb. 12.2.:) cometh from God, and by it, we return to him again: he comes to us; in giving it, we come to him, in re­ceiving it, and, by it, applying all the merits of his Sonne unto our own Souls; reaching to Heaven, even while we are on earth: being with God, even when we are with men: satiating our hungry souls with that Lamb slain, even when he now sitteth at the right hand of God; quomodò, tenebo absentem? mitte fidem, & tenuisti: 'tis faith in Christ, whereby we live unto God Gal. 2.20.; and, whereby Christ dwelleth in our hearts Eph. 3.17.: 'tis faith in him, whereby we are made the Sonnes of God Gal. [...].26.: and, where by we obtain in his name, remission of sinnes, at the hanhs of GodAct. 10.43., 'tis this that justifieth us in his sightAct. 13.39. Rom. 5.1.: in that, faith alone, as a passive Instrument, ap­prehendeth the Object of our Iustification, Christ crucified, with all his benefits: and, the boldness, and access unto God with confidence we have in Christ, we have it by the faith of him Eph. 3.12.: all which are Arguments, that the onely way to come unto our Saviour, is by believing faithfully in our Saviour: Multos venire videmus ad filium (saith Austin) quia multos credere videmus in filium De praedesti­nat. sanctorum. B.: we see many by the preaching of the Gospel come unto the Sonne of God, because we see many, by that means, become believers in the Sonne of God; our faith bringing us nearer unto Christ, then ny other hea­venly Grace that he hath given us; which, notwithstanding, includeth all other sanctifiing Graces in it, and cannot be without them: See it illustrated, by way of Similitude: thus; the primum Mobile, in respect of the Heavens, in­cludeth all the inferiour Orbs in it, and doth not move without them: yet, the eight, or starrie Heaven, is not so near to the primum Mobile, as that is, which later Philosophers, call Crystaline Comment. Magiri in Phy­siol. suam lib. 2. cap 2. Eustachi. 2. part. Phyficae. tract. 1. de munde, & aelo q. 6.: nor, is that so hear, as the primum Mobile is to the seat of God himself, and his holy Angels, and Saints, called Coelum Empyreum, from the unspeakable light that is in itOb plurimam lucem [...] dicitur. Magirus, ubi supra.: by Paul, called the third Heaven, 2 Cor. 12 2. So, faith (though it includeth all other Graces in it, and subsisteth not without them) is nearer unto Christ, then all other Graces, which it includeth in it: nay, it is next unto him; for, this joyns, and unites us unto him: this makes us one with him, and him one with us: this engraffs us into [Page 76] himself, as lively branches of the true vine, J am the Vine, ye are the Branches Ioh. 15.5.: in a word; Christ is the Head; and we (his whole Church) are made his members, by faith: we need say no more; because it followeth of it self, that where there is no true faith in Christ, there can be no coming unto Christ.

Let us now in brief, summe up all that belongs to our first Part. 1. By the holy Spirit of Christ, we are enabled to come unto Christ; and, 2. Being enabled by his Spirit, to come unto our Saviour, by faith alone (the gift of the same Spirit) we come unto our Saviour: who here by his gratious Invitation calleth us, Come: and, that we might not erre, directeth us, unto me: differenceth, and discerneth us, from that part of the world which believeth not, and consequently, doth not come unto him: the Note of distinct­tion, whereby the one is discerned from the other, being this: All you that labour, and are heavy laden.

1. To this gracious Invitation, his promise is annexed here: and his word of promise is, I will give you rest: Come, and I will give you: you that labour, and are heavy laden, finding no rest in your souls, by reason of your sinne, as David some­times complainedPsal. 39.3.; yet, earnestly desiring to be eased of that burden, come you unto me, and I will give you rest.

We noted before, that coming on mans part, must alwayes goe before giving, on our Saviours part: So it is in the Text: Come, and I will give you: not give you, unless ye Come: unless ye believe: but now we may note, that giving on our Saviours part, shall (according to his promise) alwayes follow coming on mans part: believe, and thou shalt be saved Mar. 6.16.; the one followes the other; faith is the way to Christ, and, he is the giver of rest to such as by faith come unto him: Come, I will give you rest.

Tis our Saviour that promiseth this: and, easy it is to know, who it is that promiseth, even by what he promiseth; rest: there is no Communion between God, and Belial 2 Cor. 6.15.: none; either in their works, or, in their words, and promises: when the Divel promiseth, vain things they are, and transitory, which he promiseth: nay, such they are, as he hath no power [Page 77] to bestow: All these things, all the Kingdoms of the world, and the glory of them, will I give thee Matth. 4.5.: Or, if he could bestow them all, yet, comparatively, all are worth nothing: For, What shall it profit a man to gain the whole world, and lose his own soul Mat. 16.26.? But, when our Saviour promiseth: eternal things they are, and heavenly, which he promiseth: As is the Donor, such is his gift. He that saith, Seek ye first the Kingdom of God, the Kingdom of heaven Matth. 6.33., promiseth that principally, which only concerneth the Kingdom of heaven. I will give you rest; Blessed Saviour, it is enough; and we need not ask, as the Prophet Hosea sometimes did in another case, Lord, what wilt thou give them Hos 9.14.? Thou hast said it, and we hear it, we believe it. I will give you rest: Peace with God, peace of conscience, joy in the holy Ghost, which ariseth from the sweet sense and ap­prehension, that (your sinnes being forgiven) in me alone you are reconciled unto my Father, the way to this rest promised; and that, a pledge and earnest of eternal rest, of eternal life, here­after fully to be enjoyed. I will give you rest. But, what this rest, this joy of the holy Ghost, this peace of conscience is, which our Saviour will give us, when by a true faith we come unto him, no man comprehendeth, but he only that enjoyeth it: Like that new Name, Rev. 2.17. which no man knew, but he that received it: yet, thus much we know, that having really received it, we shall neither totally, nor finally be utterly deprived of it: Your joy shall no man take from you, Joh. 16.22. And, that no man can purchase it, no wealth procure it, no worldly policy attain unto it, we know; but, he that receiveth it, receiveth it freely: it is given. I will give you rest.

And, his it is most properly to bestow, who alone hath purcha­sed it; and, he will bestow it on them alone, for whom he hath purchased it. When the mother of Zebedees children besought our Saviour, Matth 20.20, 21, 22. that her two sonnes (James and John) might sit, the one on his right hand, the other on his left, supposing that he had been some earthly King, he an­swered her, It is not mine to give: meaning, that his King­dom was not of this world, and that he had nothing to do in the promotion of any after such a way as she desired; It is not mine to give: But, he saith not so of this promised rest: no: because his only it is to give, and none other hath power to bestow it: He only hath power to ordain Sacraments, that can conferre [Page 78] the grace promised, and sealed by the Sacraments; and that is Christ: So, he only hath power to give us rest, who hath bought it with his own unquietness, with his own sighs, and groans, and tears, and sufferings; and that is Christ. He is our peace, Eph 2.14. and, by his own stripes, the purchaser of our peace, of our rest. Nemo recreat, nisi qui creat; nemo reficit, nisi qui fecit August Serm. 10. de verb. a­post ca. 5. F.. He makes us, he refresheth us; he creates us, he comforts us. I will give you rest.

I will: Which notes, both his purpose to do it, and also his power to do it: the one presupposing the other. A purpose, a resolution our Saviour hath in his heart, to forgive their sinnes, and at last bring them to eternall rest, to eternall glory, that in this life come unto him, believe in him, and truly repent for their sinnes: having received an assurance of that rest, that eternal rest, by that peace of God which they have in their souls here, when their sinnes are forgiven them. God mocks us not, our Saviour deludes us not: no; he hath resolved it, and he will not alter his resolution; whose promises are yea and Amen 2 Cor. 1.20. Ezek. 36.36.; firm and stable: Hath he said it, and shall he not do it? Hath he promised it, and shall he not perform it? Sooner shall Laws of Medes and Persians become void and null: nay, sooner shall heaven and earth pass away, than his promises become non-performances to his chosen. And, his promise here, a witness of his purpose to perform it, is, I will give you rest

I will: It notes also our Saviours power to do it: who, as he is willing, so also he is able to perform what he promiseth, or else he would not promise it. Verax in promissione, potens in exhibitione, true he is in his promises, and powerfull he is in his per­formances: 'Tis his goodness, that he will do it; 'tis our com­fort, that he both can and will: and, we need not doubt, either of his velle, or his posse: either of his purpose, or his power to do it; who here hath promised to do it (his resolution including his power to put it in execution) I will give you rest.

Now, the Result of all will be this; That, no true rest can we finde, no true peace of conscience can we enjoy, untill Christ give it us: who saith of his peace, Joh. 14.27. Not as the world giveth, give I unto you. And, we may say of his rest, not that which the world giveth, but that which he himself giveth, is the true rest. Thy comforts, O Lord, have refreshed my soul Psal. 94.19.. They are Gods heavenly comforts that are able to refresh us: It [Page 79] is Christs heavenly rest, and none other, that is able to quiet and appease the unquietness of our troubled consciences. Why art thou so cast down O my soul Ps [...]l. 42.11., and why art thou so disquieted within me? O put thy trust in God, O put thy trust in Christ, that thou maist find rest unto thy soul, even in him, who died to save thy soul; and, to bring thee to that rest, which remaineth for the people of God Heb. 4.9.: The first tast whereof he giveth us, when he for­giveth us, when we come unto him, when we believe in him. Be­ing justified by faith we have peace with God, through our Lord Je­sus Christ Rom. 5.1.: without whom we can have no rest, no peace with God. Animula vagula, O poor soul, whither then wilt-thou? whither canst thou go? to find that, which is not to be found in any other, but only in a Saviour; he hath the words of eternal life Ioh. 6. [...]8.. And, we have his promise of that rest, which begun in our souls here, shall accompany us to eternal life. Wherefore, in him alone let us seek it, who cals us, Come; that in him alone we may finde it, who, for that end, guides us unto himself alone: Ʋnto me; who is both the Author, and finisher of our faith Heb 12.2.; and thereby the Author, and finisher of our rest. The short is this: Noahs Dove found no resting place, untill she returned again into the Ark Gen. 8.9.: Neither can our souls find any true rest, untill by faith we come unto Christ, who is the purchaser of it, the promiser of it, the donor of it: I will give you rest.

Lord, we believe thy promise: yet, because thou hast taught us, Ask Matth. 7.7., and you shall have, give us leave, in all humble man­ner to pray unto thee, that thou wouldest vouchsafe for ever, to be mindfull, both of it, and us. Wherefore, O our God, make us, we beseech thee, fit vessels to receive, what thou wilt give us: Give us grace to do what thou commandest, and then com­mand us what thou wilt. Give us renewed hearts, regenerate souls, to receive what thou wilt give us, and then give us what thou wilt: Cleanse, and purge, and sanctifie us, that we may be fit habitations for thine holy Spirit to dwell in. Make us a clean heart, O God, and renew a right Spirit within us Psal. 51.10.: Open our souls wide, that they may be filled with that peace, thine own peace, which passeth all understanding Phil. 4.7.: filled with that rest, which thou wilt give us: rest here, rest hereafter: rest in life, rest in death, rest after death: rest in earth, rest in heaven, for evermore. Lord Jesus say,

Amen.