Gospel reconciliation, or, Christ's trumpet of peace to the world wherein is shewed (besides many other gospel truth) ... that there was a breach made between God and man ... to which is added two sermons / by Jeremiah Burroughs.

GOSPEL-RECONCILIATION, OR Christs Trumpet of Peace TO THE WORLD.

2 Cor. 5.19, 20.

To-witt; that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath commited unto Us the word of Reconciliation. Now then we as Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be yee Reconciled unto God.

CHAP. 1.

THIS Apostle Paul who was the Pen-man of this, and the former Epistle, was a cho∣sen vessel to bear the name of Christ in the World; a glorius instrument to publish the grace of God in Jesus Christ: One of the most famous Ambassadors that ever was upon the earth; One that honoured Jesus Christ

as much as ever man did that we either ever read of, or ever heard of; all his care was to Magnifie, yea indeed to Om∣nifie Jesus Christ; the very name of Christ was as sugar in his mouth, and rolled up and down under his tongue; He himself had tasted upon his spirit much of the sweet∣nesse of the grace of God in Christ; and he labors much to make this known unto others, that they might likewise experience the sweetnesse thereof. And in these two verses there is as much set forth of the grace of God in the Gospel as I know in any two verses together in all the Book of God.

We have here set out unto us.

1. The Doctrine of Reconciliation between God, and man.

2. The Apostles Commission for to declare this Do∣ctrine of Reconciliation.

3. The Faithful discharge of this his Commission. The first two are in the 19. verse. And the third is in the 20. verse.

As for this 19. verse we heave here. First the Do∣ctrine of Reconciliation: to wit; That God was in Christ Reconciling the world unto himself, not imputing their trespasses to them. And in that you have these Two things.

First, the Doctrine of Reconciliation set down more generally; Namely; that God was in Christ Recon∣ciling the world to himself.

Secondly, An instance in one special great work of God, in Reconciling the world unto himself.

We shal make an enterance into the first of these and so proceed; namely, The Doctrine of Reconciliation set down more generally. That God was in Christ re∣conciling the world to himself.

This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Reconciliation, Notes and implies; that there was a formal breach between God, and us: we cannot understand what it is to be Reconci∣led, except we do beforehand know somwhat about the

Breach which this Reconciliation must make up. It doth implie an enmity that there was between man and God; for if two be reconciled, then certainly, it implys, that once there was an enmity between them. Conciliari is to bring into favor, but Reconciliari, is to bring into favor again those that have bin in favor before, and between whom there hath been a Breach; therefore to bring into feavor again; is in playn tearms, Reconciliati∣on. And in the opening of this doctrine therfore, there are these particulars that playnly lie before us in the Text; for I wil go no further in the opening of the Doctrine of Reconciliation but meerly to that which you have lying obviously, and plainly before you in the words. In which you have these Particulars.

First, That which is implied; namely, That there was a blessed Union at the first be∣tween God and Man, but this was broken, and there was an enmity after that union be∣tween God and Man. I put these Two ••••e∣ther; namely that after the first union that was between God and Man, there was an en∣mity between God and Man.

Secondly, There is yet a way to have this Breach made up; there is a possibillity for man that is at enmity with God, to be Reconci∣led.

Thirdly, We shal open to you, wherein this Reconciliation doth consist; what that Reconciliation is which the text speaks of, and which the Gospel doth tender unto us.

Fourthly, We shal shew the principal cause of this, how this Reconciliation did begin. It was God himself that did begin with us, we did not begin with him to make peace, God did first begin with us, or there would never have peace been made between him and Man.

Fiftly, We shal shew in whom this Recon∣ciliation is made; it is in Jesus Christ; which indeed is the principal thing of al; and that wherein the mistery of the Gospel lies: and when we come to that, we shal open the Mistery of this Reconciliation. And then,

Sixtly, Further from what time this Re∣conciliation hath been. It [was] saith the Te•••• God [was] in Christ; it was not onl•• made at the present; but there was a work between God and Christ concerning the Reconciliation of man from all eternity.

Seventhly, Who they are here that are said to be reconciled; that is; the [World] to wit, that God was in Christ Reconci∣ling the world to himself.

CHAP. 2. That there was a breach made between God and man after a blessed Ʋnion

IN the first Chapter we have much work cut out. Some of the particulars I wil pass over very briefly, for my scope and drift is to open to you the Evangelical part of this Text, and to insist specially upon what is plainly expressed, rather than to insist on what is implyed. But be∣cause we cannot treat of what is expressed without treat∣ing a little of what is implyed: Therefore in a few lines of that, and so pass on.

1 That which is implyed, is, That there is a Breach made between God and us after Union (I put these two together) There was at first a blessed union between God and man-kind; God did make man in a happy estate according to his own Image, that is, in perfect holinesse, and righteousnesse. When he had made al other Crea∣tures, he makes man as his chosen Creature, stamps upon him his own image, to the end that he might by man have his glory from al the other Creatures that were made, that he might in this world have a creature which might be able to know him, and to worship him, and to serve him, and to take notice of the lustre of his glory that arose from al his other works, and to reflect this glory upon his face: and he made man a Creture fit to do this work. Man was very hapy in his first creation in this thing, that God made him of al his creaturs fit for such a business to reflect his own glory upon his own face, and so to injoy commu∣nion with himself, which no creature in the world, except the Angels which were in Heaven, were capable of. And the Lord loved this creature, and took delight in him, therefore it is observable in that 1. Gen the last, that though when he beheld all his other works, he only said that they

were good; yet when the sixt day came wherein man was made, the text saith, that he saw every thing that he had made, and behold it was very good:* 1.1 observe it, it is ne∣ver said very good, till the last day, till man is made; there is not this Commendation of the works of God mentioned till he had made man; and the reason is indeed, because the Lord did not take so much de∣light in all the works he had made in this world, untill he had made man, man was the very complement of all the excellencies of Gods works; for indeed he was the End of all his works, he made all the other for man, and man for himself. God hath not his glory, I meane not immediatly from al his other works in the world, but on∣ly through man, and had it not been for man, he had lost the greatest part of his glory in the rest of his works; his glory passeth from all the works that he made, unto him through man. Now therefore though the works that God made, the Heaven, the Earth, and the Seas, and the like, were good in themselves; yet, what glory could God have had in all these? he could have no Communi∣on with these Creatures after they were made, and these Creatures could have no communion with him; none of them could know God, or take any notice of God, or praise God actively. God is a pure act, and he is not content with having his glory passively, but he must have his glory actively: It is true, al his Creatures were made as an instrument in tune; but there was none to play up∣on it; and though there be never so much of the glory of God in all the Creatures in the world, yet if man had not been made, none could have sounded forth this glo∣ry of God; those Creatures had been Dumb in that re∣spect, like an instrument that cannot of it self sound forth any musick unlesse there were some to play upon it:

and so it is here, God had made all other Creatures very good, and there was in them matter of Gods praise; but now, to the end that this praise and glory of God may be sounded forth, he brings in man, and he gives him skil to praise the name of God in all these Creatures; and in this God delighted very much.

Thus there was a most blessed union, and a wonderful delight between God and Man at first; but the truth is, this union was soone broken, and man in a smal time, did come to be (next to the Devills) the most deadly enemy that God had, though there was a most blessed union between God and man at first; so that Adam could walk, and Converse with God, as he did for a while; yet Adam sins against God and turns a most disperate enemy against God; even he himself, and all his posterity; therefore you shal observe in the story where the fall of man is set forth; that as soon as Adam had sinned, the voice of God which he did but hear in the Garden, became terrible to him, and he presently seekes to hide himself; he was Conscious to himself that h•• had made God his enemy and he lookes upon God as his enemy, and so flies from him, as from his enemy; O what a change was here of mans condition! what a sad thing was this; that God who had no Crea∣ture in al the world to know him, and feare him, and serve him, and love him, and in whom he could delight, and have Communion, but only man, and that that man should presently turn rebel, and enemy unto God; such an enimy as God looks upon him, as one having a most opposite nature unto him; and man looks upon God as an enemy to him, and flies from him as from an enemy; so that God was sain as it were to call after him; Adam where art thou? This is the woeful fruit of sin, even of the first sin, of the fal of our first Parents; and since the world began, since that very time, this man, this Adam hath begotten none but enemies unto God; and if there be any truth in the word of God, this is certaine, That there was never any Child of Adam but was born an

enemy unto God; the Scripture is as Cleere in this, as in any thing; I might name abundance of texts for it, which for brevity sake I shal omit. Rom. 5.10. When we were enemies, we were Reconciled unto God: Certainly if any men in the world were not enemies unto God, they are those that are Reconciled afterward; but the Apo∣stle speakes of himself and of all other Christians that are Reconciled unto God; he saith, that they were ene∣mies unto him: this may be said of every man child in the world; that he is an enemy unto God; and such enemies are every one of us unto God naturally, as that there is an antipathy between our hearts and him; and the enmity of antipathy is the greatest; it is not an en∣mity occasioned by some il carriage in one act: as for ex∣ample: Two men, though they were great freinds before, yet there may be some miscarriage between them, that they may be as enemies for a while; but that is not al: the enmity that is on mans part against God, is in his very nature. It is true, there was a sinful act brought it in first, and made a breach between God and man; but that is not al, it went further, there was by this sin be∣goten in the heart of man an antipathy, a natural anti∣pathy between him, and God; so that the poyson of a Toad in the Body of a man is not more opposite, and there is not a greater enmity to the nature of man, than the nature of man is opposite, and an enemy unto God himself. Two sheep may fight one against another by occasion and be as enimies one with another; but two sheep can never be at enmity one with another, as the Wolfe and the Lamb are, for their en∣mity is natural; their natures are opposite one to an∣other: So the heart of man is opposite unto God even naturally. And know this: that there is in mans nature not only a hatred of God, but a deadly hatred. Per∣haps you may think you are free from this; but Cer∣tainly, this is in every one of your hearts naturally, even

in those that have the best natures in the world, as you call them: there is in their hearts a hatred; nay, a deadly hatred against God. But you wil say, God forbid: what, hate God? Se that Scripture in Rom. 1. Where when the Apostle reckons up the evil of those that were in their natural Condition, verse 13. he saith, that they were haters of God: and what the Apostle there speaks of them, he intendeth of all, for that is his scope in that place to shew our natural condition, and that therfore we cannot be justified by any works of our own, but it must be by faith in Christ, because we are by nature haters of of God. And in the second Commandment ye have that expressed, even of those that seem to be the greatest lovers of God, that would be thought to love God more than any people, that wil devise pictures to worship God by; and bestow much cost upon them, and they saie, it is for the honour of God, and who would not think but that these men loved God exceedingly; yet though these men may be thought to be Lovers of God; there is no Commandment in which the breakers of it are said to be haters of God, but in that Commandment; he wil vissit the inniquity of the Fathers upon the Children unto third, and fourth, genneration of them that hate him; that is, upon those that howsoever they; pretend love unto him in their false worship, yet they hate him. So that certaine∣ly there is a hatred, yea, deadly hatered in the heart of man by nature against God. But you will say: how doth that appeare: or wherein doth the deadly hatred of God consist? In this. When one man hates another so as he would wish him dead, he would wish him out of the way: he would wish him that he were not: such a kind of hatred is therein every mans heart naturally: which I make plaine, thus. The very nature of God is holyness it self: and if God should be less holy than he is, he should loose his very Being: or if God should be less just than he is, he would loose his life, and cease to be. Now I put this question to you, to you that are

wicked men, that are unconverted, have you not som∣times a secret wish in your hearts, that God were not so holy as he is; could you not wish in your hearts that God were not so just as he is; that he did not hate Sin as he doth; and why would you not have God so holy, and so just as he is? even because you might have the more liberty in your way of sin; that you might have more freedom in fulfilling the lust of the flesh; is not this in your hearts oftentimes; see then what it comes to, it is as much as if he should say? my heart is so set upon such, and such a last, that I had rather God should cease to be God, than I should not have liberty to injoy that lust; this is the very plaine english of it; though you do not come to that height to say so, in so many words, for I suppose none of you to be so abominably wicked, or that ever came to that height of impiety, as to say plainly with your mouths, I love such a lust so dearely, that I would rather God should not be God, than I loose my lust. But you are to know that there is a language in your actions, as wel as in your words; & God can understand the language of your actions, as wel as the expressions of your mouths. Now, it is apparent that when a man loves his lust so wel, as that to the end he may have the more li∣berty for the injoyment of it, he could secretly wish that God were not so infinitly holy, and just as he is; certainly there is this in it; that he doth in effect desire, and wish that God might rather cease to bee, then that he might not have his lust; and is not this a deadly hatred? thou dost so far love thy lust, as that thou hast a dead∣ly hatred against God, whose holyness, and justice thou knowest to be so infinite, as that they are both set against it; and therefore for the better injoyment of thy lust, thou couldest wish, that God were neither so holy, nor so just as he is; which is in effect to wish that he were not God. For if he should cease to be holy or less holy, & less just than he is, he should cease to be God. And truly if we rightly understood our own natures in this parti∣cular;

there is nothing wil break the heart of a man more than it: what can break the heart of a man more, than to sit down and consider; I am an enemy unto God; and I have been in enmity against God al my dayes, and therefore what can I expect, but that God should be an enemy unto me everlastingly. This is that which wil strike down the proudest heart in the world. And let me tel you; till you come to see sin thus, you do not see it to any purpose. But though this argument may take up my treatise, yet because I mention it to make way to that which remaines, and which I principally ayme at in the doctrine of Reconciliation: I shal therefore pass it over.

CHAP. 3. That there is a way to make up a Peace between God and Sinful Man.

II. Would it not now be joyful news to you to hear of a possibility for God to be Reconciled to you? You see there is an enmity in your hearts to God; and not only an enmity; but a most deadly, and desperate one. I could shew you abundance of particulars of this enmi∣ty, but the maine thing that I ayme at, is, only to open the Doctrine of Reconciliation: therefore if thou ap∣prehendest this truth of God; and if God hath darted it into thy Conscience: wil not the Doctrine of Recon∣ciliation be acceptable to thee? O! it would; and it is unto those that feare God, and rightly apprehend them∣selves as enemies unto him. But I fear, least while I am treating of the Doctrine of Reconciliation between God you, you should not apprehend the excellency of it, and not rellish it in the sweetness of it. And therefore if I have said any thing that seems to be terrible to you in my other treatises. If I have shewed to you what an e∣vil, and dangerous Condition you are in naturally,

and how liable to the wrath of God, and to the torments of Hel, where the worme dies not, & the fier goes not out; it is al to this end; that you might the better relish the bles∣sed, and sweet doctrine of Reconciliation between God, and your Souls. This is that then which we shall begin withal, as the first sound of the blessed Silver Trumpet of the Gospel; namely;

Doct. That there is a way to make up a peace be∣tween God and sinful man. God hath not left man∣kind, who hath Sunk himself into such a depth of mise∣ry, I say, God hath not left them irrecoverable irrecon∣cilable: the Lord doth here professe unto you, that he is willing to be reconciled unto you; yea, we shal see af∣terward, that he doth intreat you to be reconciled. But here is the first sound of the Trumpet of the Gospel, and blessed are they that hear this joyful sound: namly, that there is a possiblity of being reconciled; that the Lord is content to enter into parly with his enemies, for God might have cast them off forever, and never so much as parly with them, as he hath done the Angels that sinned, against whom he was so provoked, that he resol∣ved within himself, and he hath kept his re∣solution since the beginning of the world, and he will keep it unto all eternity, that he wil not so much as en∣ter into parly with those Creatures, or be reconciled with them upon any tearms. As when a man is so fallen out with an another, as that if one should come to speak a∣bout terms of peace, he cannot endure to hear of them; no, saith he, I will never enter into treaty with him so long as I live, about it. So God wil never enter into treaty with the Angels, he wil not hear of any terms of Reconciliation, but is resolved to revenge himself upon them to al eternity: therefore the Apostle saith, they are reserved in chains to the judgmtnt of the great day. But now, Lord what shal become of man? poor man might well fear, when he hears what God hath resolved upon against the Angels, he hath cause enough to shake

at that, for indeed man is a far more poore, and mean, and wretched Creature than those Angels are. If it be so between man, and man, that when a great Prince is offended with some Noble man in his Court, and so offended with him, yea, for his first offence, as that all the men in the world cannot perswade that Prince so much as to vouchsafe to hearken to any terms of reconciliation, and if some meaner officer, some poore Groom shal have offended the King, and provoked his wrath, and hears of this, that his Cheif favorite, one that was neer unto him; that was alwaies in his pre∣sence did but offend him once, and yet the King should never hearken to any means of pacification: surely this man would soon think with himself, Lord what wil become of me,? Is there any hope that there shal be a parly between the King and me? Certainly this poor man wil even be ready to have his heart sink within him, and sit down altogether overwhelmed with fear, and dispaire. And so indeed should we all have done upon our reasoning within our selves concerning Gods dealing with the fallen Angels, had we not had this glorious, and blessed sound of the Gospel, and hopes of Reconciliation with God through Jesus Christ, we would all have sunk down into the battomlesse Gulf of dispaire, and conclu∣ded certainly against our selves, that there can be no peace between God and us, we being such enemies unto him as we are by nature. But though this be beyond our thoughts as farr as the Heaven is above the Earth; and though this could never enter into the heart of man, that ever God would parly with poor falen man after so great an emnity begot by sin; yet know, this is the message that is come from Heaven, even from God him∣self, that he is contented to parly with you; yea, so Contented, as that he himself hath sent ambassadors to us to intreat us be reconciled. But of that hereafter. God I say is Content to enter into treaty with man concerning

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a Reconciliation and the making up of a peace between him, and their souls; for that indeed is the very scope of the Gospel. If I should a little dwell here to inquire the Reason of this, why the Lord should be willing to enter into this treaty with man-kind: the truth is, it is an unsearchable depth, we cannot imagine any Rea∣son why the Lord should rather chuse to parly with us, and to treat concerning terms of peace with us than with the Angels. There is something indeed which we may have in our thoughts; As thus. If God did not Recon∣cile himself to man, and save him, he should loose his whole Creature; he did not loose all the Angels when they fell, but if God should not provide a way to be Reconciled to man, the whole kind of that Creature would be utterly lost: now the Lord wil not cast away the whole kind of such an excellent Creature as man is. But the truth is, these are but guesses at this Reason in chusing to treat with us about salvation, and not with the Angels. But the main thing is: God hath waies to glorifie himself that we know not of in reconciling him∣self to man-kind. We know this, that there are glori∣ous intentions that God hath in this work, but what these are, we shal never know througbly til we come to Hea∣ven; and that indeed wil be the very work of Heaven it self to be praising of God to all eternity for that great act of his, namely his willingnesse to be reconciled to lost man, rather than to the fallen Angels. We shal know some Reasons of that afterward, for God doth things according to the Counsel of his wil; and there is nothing he doth, but he hath a great deal of Reason for which we must a∣dore though we cannot now fully understand. Only for the present let me hint this unto you; let the Con∣sideration of but thus much affect your hearts. O should we be sent to preach to the Devils such a point as this is, or to the Angels in Hell; and say, the Lord hath kept this Councel from you almost this six thousand

years, and his waies towards you have been ••o as if he would never enter parly with you, but now God hath revealed his wil towards you, that he is content to en∣ter into a Treaty with you about the things that con∣cern your peace, and the reconciling of you unto him∣self, what a message would this be to them think you? but this never was, nor never shal be preached unto them. If God should send this message to the damned in Hel, and say to them, the Lord is content to enter into a parly with you about the reconciling of himself unto you, what a message would this be to them? but this cannot be; this is only a message to those that are alive here in this world, to that part of the children of men that are living upon the earth, unto them only can this be preached, that there is a possibility of Reconcilia∣tion between God and them. Truly the consideration of a possibility is that which may satisfie the heart of man, let the terms be what they wil. O! is it possible that God may be reconciled, I wil never inquire about the terms out of fear that the hardnesse of them should discourage me; O! let the terms be what they will, this is the most acceptable news, this is the best tidings to my soul, more acceptable than it I were told, that I had a thousand worlds given unto me, even this that I hear, that there is a possiblity of reconciliation betwixt God and my self. This may serve to be some prop to sup∣port, and keep up any troubled Conscience from dispair, even the very reading of this, though still they are a∣fraid of Gods willingnesse to make up the peace, but it is possible thou may'st have it. No Angel in Heaven, Nor man in the world, do, or can know to the contrary, but that it is possible for thee, and thee, for such a sin∣ner as thou art, or such as thou art to come to be re∣conciled.

And doth this begin a little to stir thy heart, but to read that the Condition of man is not desperate, but there is a possibility of his being Reconciled: do'st thou

believe because of this? then (as Christ said unto Na∣thaniel) thou shalt see greater things than these. So, if thy heart begin to be affected by this: thou shalt before we have done with this subject, read greater things of the councel of God about his willingness to be reconciled unto the Children of men.

Only before I pass let me speak this one Word about this point. Let us take heed that we do not turne this grace of God that we hear of this day, to the in∣crease of our more fearful condemnation, or make our condemnation far more dreadful then the condemnation of the Devils is, because we have more means afforded us for our delivery than ever they had, for if we look not to it, it may prove so, that our condemnation may be more dreadful then the condemnation of the Devils; and therefore you had need, when you hear anything of this Decoctine of Reconciliation, or of a possibillity of being reconciled unto God, to lift up your hearts unto God, and desire that the reading of this blessed Doctrine may not prove to the increase of your condemnation. There is not such a thing preached to the Devils; therefore if I come not in, and accept of the terms, of Reconciliati∣on, I shal be in worse case than the Devils. It can never be charged upon them, that God was willing to be recon∣ciled, and they would not; but it may be thus said of al wicked and ungodly men, that live under the sound of the Gospel, and so Continue in their wickedness, and die in it: this wil be the charge that wil lie upon them another day; and God wil saie unto them; you did in∣deed hear that you were naturally enemies to me; yet I manifestd in my Gospell, that I would enter into terms of peace with you, but you refused it, and slighted it, and scorned it. What can possibly provoke the heart of a man so much as this, that when he hath his enemy who hath deeply offended him, at an advantage, should yet offer tearms of peace to him; and yet his enemy goes a∣way scorning, slighting and contemning him. Truly, thus do

wicked men that live under the light of the Gospel; when the Ministers of the Gospel come, and preach peace and Reconciliation to them; tel them, that God is willing to be at peace with them; that he is willing to treat, and to parly with them about the business of salvation; they go away, and the language of their actions is this; wel, we wil shift as wel as we can for our selves, we are resol∣ved to have our waies of sin, and to have our Satisfaction in this, and the other lust. Now God forbid that this should be in the heart of any one that casts his eyes on this book.

CHAP. 4. Reconciliation Opened, 1 By it Gods enmity is taken away. 2 The enmity on the souls part is taken a∣way. 3 God taketh into intire Love. 4 By it thou comest to be in League and Covenant with God. 5. The soul is perfectly Reconciled. 6. This Recon∣ciliation its everlasting. 7 It continues notwith∣standing all thy sins. 8. The Devills Accusati∣ons shall never make God thy Enemy again.

III. Therefore I am in the third place to open a little further this grace of God, the doctrine of Reconciliation, and it is a most blessed, and sweet doctrine, especially in these times wherein there are so many Cumbustions a∣broad in the world, wherein we heare of Warrs and ru∣mors of Wars, yea, of Wars neer to us, even in our own land, our bowels, what can be more acceptable in such times as these, than to hearof Reconciliation; Now when things are growen to such a height, when there is such a deadly hatred (for let me tel you, there was never such a deadly hatred in a Nation be∣tween one party, and another, as there is now) it is boy∣led up to the highest; as poyson, may be boyled up to such a height, as that it may be death to touch it: so the poyson, and rage of our adversaries is boyled up to the

greatest height. But though we are not able to Conceive that there can be a Reconciliation between them and us, yet there may be a possibility of a Reconciliation between God and us, and the hearing of the Doctrine of Recon∣ciliation, may quiet, and support our hearts against the feare, and truoble that we have in these times, where∣in we have nothing but rumors of wars round about us yea in the midest of al these miseries which we hear of, as the effect of these unnatural broyles that are amongst us.

Now the Doctrine, it may be opened in these several particulars.

The first is this. That enmity which we have heard of before, when once God comes to be Reconciled to a soul, is al done away; al that enmity, is then so removed, as that the wayes of the Lord to a man are turned quite contrary to that they have formerly been; which I shal afterwards discover in the effect of this Reconciliation more fully. But this is the first thing; the doing away of all that wrath, and displeasure that was in the heart of God against the sinner; so that if it were possible that you could but look into the heart of God, you should not see any remainder of that wrath, and displeasure that was in him, because of sin. It is true, if we do consider of God in al his workings together, from Election to glorification; it wil be hard to affirme, that ever God should be in a way of enmity against his Elect ones, be∣cause he did alwaies love them; for the truth is; though we conceive Gods works by peeces, yet they are al one in him; but if we would understand God aright, we must understand him in releation to his Creature, and in releation unto himself; for as God is in himself, it is impossible for us to understand him: but, we must un∣derstand him in reference to his Creatures; there we find, that one excellency of God is cut into several peeces, and parts; and that one act of God, which is his own being is discovered in several waies of acting.

There are a great many mistakes about God when as men do draw Consequences from what God is in himself, to bring them to what God is in relation to his Creature; and because they cannot reconcile these two; namely, what God is infinitly in himself, (which is above our apprehension) and what God is in his manifestation to the Creature, not being able to r••••ncile those Two, they draw most absurd, and vile Consequences from God. Sometimes they look upon God in himself, and somtimes upon God as he is to the Creature, and not being able to distinguish, they mistake the waies of God exceedingly. As thus: If you would look upon God as he is in himself; there are not two Attributes in his Essence: that which we cal Mercy, and that which we call Iustice, is one and the same in God. That which we call Love, and that which we call Hatred, in God is al one, but in us they are two things: In man, Justice is one thing, and power, is another thing, and patience is another thing, and love is another thing; but in God, al these are but one infinite Essence. And so for actions, somtimes we conceive of God acting one way, and then another way. First, acting in the way of his wrath, and then in the way of his love; but God himself is one pure act, and when we look upon God in himself, we can see him but absolutely one in his own nature, there is no such Attributes as we speak of, it is but onely according to mans Capacity, and according to the several waies of the manifestation of Gods own infinite Essence, and of the several actions of God. But when we look upon God in reference to the Creature, we see God as it were divided. As for example: when the Sun shines, and the Beames thereof appear, if you put a green, or a blew, or a red glasse between your eye and it, then the reflection wil be blew, or green, or red, according to the coler of the glasse; yet in the mean time, the Beams of the Sun are al one: then take the same glasse that is blew, if you can but make it green, the shining of the Sun will be green to, all the variety is

in the glasse, not in the Sun. So God is the same forever; but according to the several Conditions men are in, so are the workings of God towards that Creature. As now; man in the state of innocency, he was as it were a white cleer glass, and God shined there in a way of goodnesse, and love to man: the same man fals, and is dyed red by his sin; let him be now presented unto God, then the waies of God are bloody, and shew full of wrath. Let this man again be converted unto God and now the glass is changed and God representeth himself another way, but still the same God; only according to the several waies of the Creature, so are his several actings. Therefore those that wil go to speak of God as he is in himself, who is but one act, they are apt to lead you into abundance of errors, because they are not able to mannage their apprehensions of him as he is in himself; therefore they draw such ill Consequences from God. They wil tel you that God is unchangable, how then can you be under the wrath of God, when he loves you from all eternity? Yes; The same God that can look upon the Creature in one Con∣sideration with love; he may look upon the same Crea∣ture in another Consideration with hatred. We Con∣verts, (saith the Apostle) were the Children of wrath as well as others by nature; in that respect there was no difference between us, and others. I will but put this to these men: Was not there a time when Jesus Christ was under Gods wrath? yet God loved his Son from al eternity, he alwaies loved him; yet, there was a time when he was under the wrath of God; that is, Christ being presented unto God with our nature, with our sins, Gods ways towards him was (as we may say) in a red way: so we may understand, that even those that are e∣lect, God loving of them from all eternity, they may yet be in a state of enmity unto God, he working upon the Creature according to the several Considerations of it; so that while he is walking contrary unto God, God is also walking contrary unto him. So that thus you see what

this Reconciliation is. This enmity is taken away; that is, whereas before God did shine upon them through a red reflection; now that is gone, and he shines upon them through a white glass; this dreadful wrath of his that is out against them, and that Contrariety of God in his waies against them is quite taken away. This is the first.

Secondly, The Second thing in reconciliation is this: not only the enmity that is in God is done away; but the Lord also doth take away the enmity on the souls part; that is, Thou comest by vertue of this Reconciliation to be so overpowred by the spirit of God, as that thou hast a heart in amity with God; at least that natural crosness and perversness of thy heart against God whereby thou dost hate God and that which is holy and spiritual, is taken away, and thou hast a frameable spirit, framed by God, and made willing to come in and submit, and yeild thy self unto God: God puts a Reconcilable spirit into thee, as he himself hath a Reconcilable spirit towards thee.

Thirdly, Further, in the third place: There is a re∣ceiving into intire love: not only a ceasing of the wrath, and of the enmity that is in God against thee, and a tak∣ing away of the enmity that is in thee against God: but there is a receiving into intire love, and that mutu∣ally, God receiveth thee into the love of a friend, and thou receivest God into the love of a friend too, so that there was never such an intire friendship between one friend and another after peace hath been made between them, as there is now between God and thy soul. And this is more than barely to be pacified, for men who were at enmity one with another may possibly come to have the fierceness of their enmity taken away, yea they may come to be so far Reconciled, as that they wil never do one another hurt, they wil never fight the one against the other as formerly they did: But yet perhaps for all this, they wil never come to be: intirely loving one to

another: it may be they wil live as strangers one towards another. But when ever the soul comes to be Reconciled to God, there is a through Reconciliation, the enmity is not only taken away, but there is an intire love be∣tween God and the soul, thou art made a friend unto God, and God is become a friend unto thee Yea.

Fourthly, In the fourth place, there is this in Recon∣ciliation likewise. Thou comest now to be in league with God, God and thee come to shake hands one with another, yea, more than shake hands; thou comest to be one of his own people, God takes thee into an everlast∣ing Covenant with himself, and thou takest him to be thy God in an everlasting Covenant likewise. As when Princes have War one against another, there may be a peace made, and they may lay down reasons on both sides, but al this while they may not come in to a league of friendship, and amity one with another. But God is so Reconciled to a soul, as that he entereth into a League with the soul, entereth into Covenant.

Fiftly, The Lord when he is Reconciled to a soul, he is perfectly Reconciled, we may give it that word, for the truth is, it is such a Reconciliation, so perfect, as that there shal not remain the least grudg in the heart of God towards a man Reconciled. It is true, on our side it is not so perfect, but on Gods side it is so perfect a Reconciliation as that there shal not remaine the least grudg in the heart of God against the Creature for any hurt to the Creature.

Sixtly, Yea, such is the Reconciliation, as that it is everlasting, such a Reconciliation, as there shal never be breach made more, such a Reconciliation, as there shal never be a falling out more. And where was there ever such a peace made between one man and another? when was ever one man so Reconciled unto another, as that a man may say, wel, these two are thus, and thus Reconciled who were at deadly enmity before? yea, they are so Reconciled, as that there wil never more be any

breach between them: so Reconciled, as that all that e∣ver can be done in the world shal never break the bond of friendship that is between them. Here is a Reconcile∣ment to purpose, and this Reconcilement there is be∣tween God, and every Beleeving Soul at the first mo∣ment; when thou first comest to Jesus Christ, God shakes hands with thee, entereth into League with thee, become a friend to thee, is so Reconciled unto thee, as that there shal be nothing in the world shal ever break the Atonement that is made between God thy Soul. You shal see how God himself expresseth it; in that 54. Isa. 10. speaking to his Church about this very word of Rec••nciliation, he saith: The mountaines shall depart, and the Hils be removed, but my kindness shall not depart from thee, neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee. This Scripture, though spoken to the Church, is true of every beleeving soul. Do you think that Mountains are firm? many stormes, and tempests may be abroad; but all the stormes in the world cannot remove the moun∣taines. Look, saith God how firm, and steady the mountains are, So firm shall my mercy be to thee, and the Covenant of my peace. Hath God had mercy upon thy soul, and hath he been reconciled unto thee? know then, it is such a Reconciliation as is more stable, and firm than the very mountains themselves. O! this is the Com∣plement, the top of Reconciliation, that it is a perpe∣tual Reconciliation; So that notwithstanding, though some of Gods waies may perhaps be towards you as if you were an enemy, God may so appear to you some∣times, yet peace is to thee; God intends no hurt at all, howsoever he may look somtimes as an enemy, yet at that time he means thee not the least hurt. All the af∣flictions that befall thee, they do not come from God as from an enemy, though perhaps through thy weaknesse thou ma••'st think so; for though God be Reconciled to thee in so gracious a way, yet if he correct thee, thou

art apt to look upon him as an enemy; No, it is thy mis∣take, Gods Reconciliation is a through Reconciliation, and may stand with all those Corrections that he useth towards thee.

7 Yea, this Reconciliation wil continue constant, notwithstanding all those sins of thine, which indeed of their own nature make breaches between God, and man. Take heed of abusing such a doctrine as this is. Thy sins cannot overcome Gods goodness; O! let Gods goodness overcome thy wickednesse: for that is certain; the Lord when he was first reconciled to thee, he did know that there would be many failings, and fallings out, as it were, but yet he was resolved to be reconciled; and that that receconciliation should continue notwithstanding all those failings: and thy sins, though they may change some administrations of God towards thee, so that he may severely Correct thee, yet they shall not take a∣way this Reconcilation, but the Lord will continue thy friend stil. But yet if indeed thou beest Reconciled; God wil put this into thy heart, that when there is any failing in thee, thou wilt never be at quiet till thou comest to renue thy peace again. Thou mayest lose the sence of thy peace, but thou shalt never lose thy peace indeed. And though we cannot speak such a truth as this is without fear, and trembling; because it may cost the hardening of many a soul, yet so willing is God that his people shal be Comforted, as that he will have this doctrine of Reconciliation published, though it cost the damnation of many sinners.

8 Yea, the Accusations of the Devil against thee shal never provoke God, so as to turn enemy to thee again. There may be peace made between friend, and friend, but it may be there may be some whisperers some tale-bearers, and make-bates, by a spirit of Jealousie that may goe between them, and do abundance of mischeif by their suggestions; but this cannot be between God and us. It is true, the Devil would be continually a make-bate

between God, and thy soul, and doth continually go be∣fore God to accuse the soul, and therefore he is called the Accuser of the Brethren. But the peace that is made up between God, and a soul, through his Son, is so firme, and the friendship is so stable, as that the Lord shuts his Ears aganist all the accusations that can be made against his friends. One intire friend cannot indure to hear ill of another. It is a signe that freindship begins to grow cold when they are willing to hear of any evill against their freind. The Lord will not listen to the least accusation that is made by Satan against his friend, he will not so much as be willing to hear of any thing spoken against his people; such a perfect, and through, and firm peace is there made between the soul, and God.

CHAP. 5. Twelve Blessed Consequencs of our Reconciliation.

But now that which I specially intended, should have been to have shewed you some Consequences of this peace. And therein I should have shewed you, the ex∣cellency of the Reconciliation. I will give you the par∣ticulars thereof very briefly.

The first Consequence.

First, hence followeth peace with al the Creatures in the world; whereas before, not only God was an ene∣my, but all the Creatures were enemies: the good Crea∣tures, the ill Creatures, thy Companions whom thou thoughtest to be thy friends; the Heavens, the earth, the Beasts in the field, the Stones in thy House, they were all thy enemies, not the least Creature in the world but was one of the Host of God ready pres∣sed to avenge the quarrell of God upon thee. You are

afraid of souldiers, why have you not all this while been afraid of the Host of the Almighty God? God hath Souldiers enough, even in your own house which he can raise up against you; he can raise the very dog that is in your family to tear out your throat if he once give him a Commission; for there is an enmity between every Creature, and a sinful soul, and it must be so. If there be an enmity against the Generall, and Commander in chief of the Army, there must needs be then the like en∣mity against the souldiers. Thou that art a sinful soul, thou walkest up and down in the midst of Gods Host that are ready every moment to destroy thee, and that stands waiting for a Commission from God, the Lord of Host to revenge his quarrell upon thee. But now be∣ing once reconciled unto God, all this Host, all the whol Creation is reconciled unto thee. All the good Creatures, the Angels they are now for thy good, whereas before they stood ready waiting for a Commission from God to strike thee to the heart, for the Angels do wait when God wil give them a command to execute upon those that offend him, and they are gone pesently to put the same in execution; and so it is with every other Creature. But now being reconciled, these Angels are become ministring spirits unto thee. It is a great matter to have the Angels reconciled: by being at peace with God they come to be Reconciled also unto thee, and instead of being thy enemies, they are as so many fair chariots to guard thee from whatsoever may hurt thee. The same I may say of all evil Creatures too, they are al so far re∣conciled to thee, as that they shal do thee no hurt or pre∣judice. But

The Second Consequence

Secondly: A Second fruit that follows, is, Peace of Conscience, whereas before thy Conscience terrified thee, struck fear, and dread in thy heart, & continually accused thee before God, and was as Gods Officer to fill thy Soul with poysoned Arrows, and to rend and tear thee. But

now thou being at peace with God, thy Conscience is at peace too, Rom. 5.1. Being justified by faith we have peace with God through Jesus Christ; then follows those most sweet, and com••ortable effects which we are afterwards to treat of: But this is the fruit of Reconciliation, Peace of Conscience, which is worth ten thousand worlds. For one to have his Conscience his enemy, to have his Conscience continually to terrifie him, it is a greater judgment, than to have al the wild Beasts in the world, to come and tear and rent his flesh.

Third Consequence.

Thirdly, there is in the soul a Peace in all other fa∣culties. As thus: Before the work of Reconciliation between God and man was done, the Scripture saith, there is no Peace to the wicked in regard of tumultuous workings of the many lusts that are in their hearts, the one continally fighting against the other: the Conscience telling one thing, and the will of a man that opposeth Conscience; and the affections they are all in a tumult one against another; one lust opposeth another, fighteth against another; there is a disorder, and a confusion, and a tumult in the heart of a wicked man, he goes against the light, and the light against him, and there is nothing but warring, and combustion in his heart: Your lusts (saith the Apostle) war one against another within you; and you may easily find it to be so if you observe your selves, that when your lusts are once up, they breed such a woful disturbance in your heart, that you are like the Sea that casts up nothing but mire and dirt. Take a wicked man that hath but some darting in of any light, telling him what the mind of God is, his heart fights a∣gainst this light, and the light fights against his heart; so that there are nothing but woful disturbances in his Soul, and he is never at Peace; No, not when he seems to be most serene and quiet. But now when we come to be at Peace wih God there is a blessed calme comes into the

Spirit of a man, the Conscience, the wil, and the af∣fections are brought into a sweet, and Comly order, and things are in a great measure more quiet than ever they were.

The fourth Consequence.

4. The fourth fruit is, Joy in the Holy Ghost: for God being at Peace with a soul, the Holy Spirit comes, and sheddeth abroad the love of God. It is true, somtimes we are not sensible of this joy, but when once we come to know that we are Reconciled unto God, then we come to feele the joy of the Holy Spirit shed abroad in our hearts. This you have in Rom. 5. Having Peace with God, we rejoyce in tribulation. And more espe∣cially in Rom. 14.17. The Kingdom of God is nor meat, and drink, but Righteousness and Peace, and joy in the Holy Spirit: Joy in the Holy Spirit followes our Peace, or our Reconciliation with God. That is a fourth particular.

The fift Consequence.

5. There is likewise this fruit of it. Hence the soul comes to have free access into Gods presence with bold∣ness. Indeed when I look upon God as an enemy unto me, and upon my self as an enemy unto God, how can I come into Gods presence with boldness. But being Reconciled, I come to have access to God. Adam could not stand in Gods presence when once he had bro∣ken his Peace with God, but our Peace being made through Jesus Christ, we may come into the presence of God, and comfortably look upon his face, and see no hatred, no revenging wrath in it.

The sixt Consequence.

6. Hence there may be a sweet, and blessed trade between Heaven and Earth, between God, and the soul Reconciled. As in Countries that are at Warr one with another, there cannot be any traffique, or trading between those Countries. But if once there come to be a League and a Peace made up between the one and the other, then

trade is open. So it is between God, and the soul. And the truth is, there is no free trade made between Heaven and us, till Peace be made, we cannot trade to Heaven, and fetch Commodities from thence, we may speak to Heaven, and Cry, and say our Prayers (as the phrase is) but to fetch from thence the rich Commo∣dities that are in that Country, we cannot til there be a Peace Concluded. Indeed a gracious heart that is Re∣conciled to God, never sends up a prayer unto God, but he doth as a rich man that sendeth a Ship to the Indies, nay, it is far more & better, for you may loose your Ship, and your adventure that you send may miscarry: But when a gracious soul trades with God, and sendeth his Ship of prayer to Heaven, he never fails of having a sweet and rich return.

The seventh Consequence.

7. Now we come to injoy all the good we have in this world as upon a new right, it is setled upon us, and comes to us upon a new account, through a new right, and so it is far more Comfortable than before; for before we had forseited all that we had, because we had taken up Arms against God: and you know, when there is once a taking up of Arms, that very act occasions presently a forfeiting of an estate. So, we having taken up Arms against the God of Heaven, we have forfeited al our Comforts, and injoyments, and we have cause to won∣der that God doth not send some arrest upon our estates, and seize upon all that we have. But now peace being made between God, and us, all is restored againe. And so those who are reconciled unto God, they may injoy Comfort in what they do possess, they may look upon their Houses, upon their Trade, upon their meat, and upon their drink, as all fruits of their Peace with God.

The eight Consequence.

8. Hence follows likewise the protection of God over us, and over all we have, so that we may injoy al se∣curely.

I do not affirm but God may send the Adversa∣ry, and he may take away our goods when he sees it may make for our good: But certainly we are under Gods protection, and there shal not one hair fal from our heads without leave and Commission from God, the enemy cannot take away one hair, or one farthing token without Commission from God, under whose protection we are, you shal not lose so much as one farthing, but so, as if you knew all, you would be willing to lose it. You wil say, Would any one be willing to be plundred? Truly, if you knew that there were the work of Gods wisdom in it to you, and how it doth accomplish his end, and work his glory, if you loved God, you would willingly give up your selves, and your estates unto him, and say, it is better for me to give up al that I have when it may be for the glory of God, though I cannot tel the particular way, yet I know God wil have his glory by it, than it is for me stil to retain the possession thereof. Therefore the Saints of God have nothing taken away from them, but what is by warrant from God; and from God that is my friend, and remains my friend. We do not understand the vastness of Gods love, if we do not think that Gods intire love can stand with such a work, as taking away some of our estate: Gods love is so vast, as it can stand with a thousand such things as that is. Al these troubles, and afflictions falling into the infinite Sea of Gods love, makes no alteration there∣in.

The ninth Consequence.

9. Upon this Reconciliation with God, God, and you come to have Common friends and Common ene∣mies. Doth God come into a league with you, and are you Reconciled unto God? hence forward saith God, all your enimies shal be my enemies, and all your friends shal be my friends, and so it shal be with you, you shal look upon al my enemies, as your enemies, and upon al my friends, as your friends.

The tenth Consequence.

10. Now you come to be in as good a Condition as ever you were before there was any sin committed in the world: we were at Peace with God in Adam, and it is broken. I do not say this which we have now is Peace so properly, as it is Reconciliation, it is a recovering of Peace, and thou being received into this Peace, thou art in as good a condition, in as happy an estate as Adam was in Innocency, yea, and happyer too; for though there was a Peace between God and him then, yet there was a possibility for Adam to turne an enemy to God. But it is not so with thee, now thou art therefore safer. Gods heart is as much towards thee, as ever it was to∣wards Adam, yea more, for thou art in a better Co∣venant now, in regard thou art in a Covenant of grace, though no thank to sin, but God hath so ordered it, and turned it, that as they say of a bone that is broken, if it be wel sett, it is stronger than it was before: So when the heart is true, and wel set in this Reconciliation with God, it is more firme with God, it is in a better Condition than it was before the Breach was made. This is that which may be abundance of joy to the heart of a man. When a man hath been at a difference with a great man, at whose disposed lyes his life, and al that he hath, what a joyful thing is it to that man when there comes in one to Reconcile them both, and so to R••con∣cile them, that he shal be in a better Condition than ever he was, that he shal have the great man to be a surer friend to him than ever he was. Wel, Christians, go together and rejoyce in this blessed goodness of God, in this happy Reconciliation which Christ is come to make between God and man.

The eleventh Consequence.

11. That by our Peace, and with our Peace, what∣soever wrath of God, whatsoever Judgments of God comes abroad, or are executed in the world, we come to be freed from the evil of them, so that none of that

wrath shal befal us, not in any revenging way, as it doth befal wicked and ungodly men, but we shal Certainly be delivered from all the evil of it. When judgments are sent from heaven abroad into the world, there is a pro∣tection unto al those that are Reconciled unto God, though there be darkness every where else, yet there is light in their hearts, they are alwaies in Goshan, though God be never so terrible in his judgments unto others, yet this terror of God is taken from them. If you should hear the noise of Trumpets, and Drums, the neighing of Horses, the roaring of Cannons, and shooting of Muskets, and all the dreadful sound of warlike instru∣ments: peradventure at the first it may strike some feare and terror into you, but when you come to hear, that al comes from your friend, it takes away the terror of al these things. If a man comes to a house where there are a Company of fierce mastive Dogs that are barking as if they would come presenly and tear out his throat, he may happily be in some fear; but if the master of the house be his friend, and if he stand by, he need not then fear that any hurt shal come to him by them. It is true indeed, if he be an enemy, or if he be a Thief, that comes to steal, and destroy he may fear these mastives. So, the Troubles of the world, may come with open mouth, as if they would devour us, but if we be Gods friends, if he stand by, we need not fear what they can do to us, for we have a quie∣tus est, we have a protection from God from all the evils that are in the world. Though the devouring Angel shal come to destroy, yet (if the blood of Christ who is our Peace be sprinkled upon the posts of the doors of our hearts) this Angel shall pass away from us. This is ano∣ther fruit of our Peace with God; namely, protection from the wrath of God when it spreads abroad as Light∣ning in the world.

The twelfth Consequence.

12. Again: Hence all that is in Gods word speaks Peace to us, both the Law, and the Gospel; the very

Law it self comes to speak Peace to us because it is now fully satisfied; there is nothing in the word of God, but is at Peace with those that are at Peace with him. The threats that are in the word of God bring no evill at all to him that is reconciled to God, every part of Gods word doth do good to them that walk uprightly, according to that in Mic. 2.7. Do not my words do good to him that walketh uprightly? When thou readest any part of the word of God though never so terrible, if thou art Reconciled to God, thou mayest read it with comfort. Many people dare not read somwhat of Gods word; they scarce dare come to hear somwhat of Gods word, but if thou beest at peace with God, thou needest not fear the reading, or the hearing of any part of Gods word. What is the Rea∣son that many people when there is an argument preach∣ed that hath any terror in it, they will come no more to hear it? It is, whatsoevever their pretences be, a sign that there is some guilt in their hearts, they look upon the word of God as if it were their enemy; and it is a sad thing for a man to look upon any part of Gods word as his enemy; Certainly if any part of Gods word be thy enemy, God is thy enemy, for there is no part of the word of God, but there is Gods mind, and Gods heart in it, and therefore if thou beest at peace with God, there is nothing in that word of God which is thine enemy. In∣deed, a man that is on the Sea, if storms, and Tempests arise: he may peradventure be afraid to look out, he may not dare to stir out of his Cabbin: But if he be on shore, he can stand, and look upon all the waves of the Sea, and upon all the boysterousnesse of it without any trouble to him. So, when men are in their natural Con∣dition, when they are not converted unto God; then when they come to hear of the terrors of the Law, alas they cannot enter into Consideration of that wrath of God which the Law threatneth, and which they appre∣hend is due unto them because of sin, but their very hearts shake, & they do even shut their eyes against those truths.

But when they are once got upon the shore, when there is a Peace made between God and them, then they may look upon al the terrors of the Law, and upon al that wrath that is threatned therein, with joy and Comfort, and bless the name of God for ever that they are freed and delivered from them. These are the blessed, and happy fruits of our Peace, and Reconciliation with God. And now before we go any further, we must abide a while in the Application of what hath been thus far opened unto you concerning the excellencies, and glorious fruits of this Peace and Reconciliation.

CAHP. 6.

ƲSE 1.

Wherefore in the first Place: From hence it must needs follow, that if there be such a blessed peace between God, and a true Christian as hath been opened: Then he must needs be very peaceable in the world, he must needs be of a very peaceable disposition before men. You wil say, How doth this follow? Thus. There is so much sweeteness in this Peace with God that it must needs so quiet the spirit of that man in whom it is, that whatsoever is without shal never be able to make any great disturbance in his Spirit, so great, and so excellent is the sweetness of this Peace. A Merchant that hath al his estate in one Bottom, he is upon every stirring of the winds, or upon the hearing of any storme, afraid that all is cast away. But if he hear news, that the Ship is safe, and that al is come securely into the Haven, his Spirit that was afraid before, wil be now so quieted, and sattisfied with this newes, that it wil not be a very easie matter at such a time to anger such a man. There is nothing that is more able to keep the heart of a man from passion, and frowardness, and disturbance, than a ful sattisfaction within ones own spirit. Now, if there

be any thing in the world that is able to sattisfy the spirit of a man; surely it is the Peace with God, it is Recon∣ciliation which is made between a man, and God. The Scripture saith, that a good man shal be sa∣tisfied from himself. Prov. 14.14.* 1.2 Al∣though he meeteth with those without that are troublesome, and wil not sattisfy him, that he hath so much within, that he sattis∣fies, and quieteth his own spirit: Therefore a Christian needs not be beholding to the world for Peace, for he hath Peace enough within his own bosome. That which is the greatest Jewel in the world, a Christian hath the ful pofession of within his own heart. Al the Storms, and tempests that are abroad in the world can never make an Earthquake if there be not some vapors within to do it. So, that which doth shake the hearts of men, and make a Combustion in their Spirits, it is more the inward di∣sturbances that are there, than any thing from without. We may Complaine of outward things, and of this mat∣ter, and of this occasion, and the like; But the truth is, if al be examined, and the true ground of our disquiet∣ness searched into, we shal find, that the Cause of al our disturbance is rather from within, than from without; and if al were wel within, we should never be troubled with any thing which doth befal us from without. Now then if any thing in the world wil make al quiet within, if any thing in the world wil beget a serenity, and Calmness in the spirits of men, it is this Reconciliation with God. No marvel then that the Gospel speakes so much of the peaceable disposition of those that entertaine it, that it tells us of the Wolses dwelling with the Lamb, of the Lyons eating straw with the Oxe, that is, though men were formerly of such Wolfish, and Lyon-like na∣tures, yet having received the Gospel, and accepted of the tearmes of Reconciliation with God, they shal be as Lambs, they shal agree one with another. And the rea∣son is because there is so much in the Peace of the Gospel as wil quiet the heart, so that a man may wonder when

he Considers of the excellency of the Peace that is be∣tween God and man, how it is possible for a Christian to be put into a passion? You Complaine of the troubles you meet withal in your world, that your Husband is froward, or that the Wife is froward, that you have perverse Neighbours; but, is God at Peace with thee? is not he froward towards thee? and shal your spirits be disturbed with those things when you are at Peace with God? is there not enough in this peace to swallow up all those disturbances? I have observed, that it is a fre∣quent complaint of those that are taken to be godly men, they wil say, such a one is a very good man, but he is very passionate, and froward: truly it is a an extream blot to professors: and the truth is, if we duly consider all things, a man would think there should be nothing more opposite to the spirit of a Christian, than froward∣ness, and passion is, nothing more opposite to true grace; for when grace comes, when Faith in Christ comes, it breedeth such abundance of peace in our hearts, that one would think that frowardness, and passion with any in the world should be inconsistent with the Reconciliati∣on here spoken of, with true grace, and with Faith in Christ. When men are of such spirits that they are soon put into a passion, and being in a passion cannot be Reconciled, it is a dangerous sign that there is not that peace made between God and your souls that you speake of. And Certainly this is the reason why many Christians are so passionate as they are, because they do not maintain their peace with God: there is usually some breach in their peace with God which makes them so froward, and so passionate as they are with men. And to shew, that the more our peace with God is broken, the more froward wil our spirits be. You have a no∣table example for that in Saul; Saul when he came first to the Crown, he seemed to be of a very low, and meek spirit, he counteth his family to be the least of the Tribes, and himself to be of the least of that family. And when

there were some Children of Belial that spaek against him, and said, Shal this man be King over us? The scripture tels us that he held his peace: and when some would have had those that spake against him before to be put to death, no, saith Saul, there shal not any man be put to death this day. At first you see Saul was of a quiet spirit, of a very meek disposition, but after Saul had departed from God, and God was departed from him, he was then of a very froward, and surly, and rug∣ged and harsh disposition, and he that was before of a peaceable, and quiet disposition to his enemies, yet af∣terwards he was of a froward, and cross disposition, even to his own Son, to Jonathan who was a good Son, a gracious, and godly Son, a Son of a sweet nature, and yet even to him, how harsh was he, O thou child of a perverse woman saith he, and he would have slaine him in that passion, if the people had not prevented him. And how froward was he likewise when he was but cros∣sed of his wil, when he heard that the Priests had but let David pass away with some smal supplies, they must be al put to death, man, woman, and Child, and fourscore and five of the Priests of the Lord that wore a sinnen Ephod must al be presently murdred, such a froward, cross, rugged, and harsh nature was Saul of, and what was the reason of this? Because he had depar∣ted from God, and God was departed from him. You therefore that are of froward, and passionate Spirits, have cause to look into your own hearts, and examine your selves wel whether this be not the ground of it, even that you have broke your peace with God, and now you are at peace with no body, not with Husband, nor with Wife, nor with Neighbors, whereas if you did keep close with God, and maintained but the sweetness of your hearts in the injoyment of peace with him, it would not be easy for you to be disturbed with any thing that be∣fals you from without. This is the first thing that fol∣loweth from the sweetness of our Reconciliation with

God, that a gracious heart who knows what that mea∣neth, must needs be of a sweet, and lovely, and meek disposition towards others.

CHAP. 7.

ƲSE. 2.

Secondly, O! the blessed estate of a Beleever, of one that hath imbraced the Gospel, he is Reconciled to God, he is at peace with God, and that hath a great deal in it as you have have heard. The Jews were wont to expresse all kind of prosperity, and happpinesse by this word [Peace] Peace be to you; and in saying so, they did wish all manner of good; for indeed the word is a comprehensive word; and therefore God accounteth it his glory, to be called the God of Peace; and the ve∣ry God of Peace, &c. And the Son of God, it is his glory to be the Prince of Peace. And the spirit of God, it is his glory to have the fruits of the spirit to be Joy, and Peace. And it is the honor of the Gospel, to be the Gospel of Peace. And it is the glory of the Kingdom of God to con∣sist in righteousnesse, and Peace. And it is the Evange∣lical benediction; Grace, & peace, It is the glory of the Covenant of Life, to be a Covenant of Peace. Peace, it is a most amiable thing; But Peace with God, how lovely, and amiable, and glorious is it? Ask a wounded Consci∣ence that apprehends, and is sensible of that enmity that sin hath put between God, and it, what it would give for peace with God? Ask, Ask a dying man that appre∣hends what God is, one who hath no peace with God, what he would give for Peace with God? If you could possibly ask those damned spirits that are now in Hell, what they think of peace with God? O! what a Com∣mendation would they set on this peace! Well may we

be willing to endure some trouble in seeking after this peace with God: well may we be contented to lie under the stroak of the Law as long as God pleaseth, for this peace wil at last make up all. Those that have endured the greatest terrors of the Law, when the Lord hath come in with manifestations of this peace, and Recon∣ciliation to them in Jesus Christ, they have thought all well recompenced; and if it had been to endure a thou∣sand times more than they have done, they would have thought all to have been made up in this blessed peace. This is a blessing indeed in these troublesom times where∣in we hear of nothing but of wars and of rumors of wars, and we are taught by what we now hear, and feel, and know, to prize outward peace. But if we think out∣ward peace be so great a mercy, what is this Reconciliati∣on, and peace with God, the Soul blessings.

Yea, yo•• wil say, there is a great deal of Blessing in∣deed in this Reconciliation with God which we have read of, and happy is the soul that is at peace with him. But how shal we know that we are those that are Recon∣ciled to God, that so we may injoy those blessed fruits of Reconciliacion, that is here treated of? I confesse, this is worth the knowing, and worth the searching af∣ter, and it is a good sign if your hearts be seriously inquisitive to know how tearms stand between God and your souls: and this is a thing that doth not usually take up the thoughts of men, and perhaps there are many that scarce in all the daies of their lives had their thoughts seri∣uosly taken up with this, to consider, how do the tearms stand between God and my soul? I here go up and down in the world, and busie my self about this, and the o∣ther thing, But O! my soul, how doth things stand be∣tween God, and you? are all things wel there? are all things quiet there? hath not God somthing against you? hath not God dreadful things to charge upon you? Yea, you wil say, God hath enough to charg upon us all. No, but if thou be at peace with God in Christ, God

hath nothing to charge thee withal. And it is possible for one to be in such a Condition, as to know that God hath nothing to charge him with, and so he may be able to stand before the Lord, as freed from any thing that God hath to lay to his charge. This might be manifested fur∣ther as the excellency of our peace with God. It is true, none can be in such a condition but that they have sin e∣nough in themselves to be charged upon them if God look upon them in themselves; and those solus that charge themselves most, those usually God hath least to charge upon. In themselves I affirm, God hath enough against them; but God looking upon them in Jesus Christ, he hath nothing to charge them withal, so as that they should stand guilty in his presence, or be an∣swerable to his Law which they have broken. You wil say, How then can God afflict for sin? Yes, there is no such consequence, that because men have nothing to answer unto the Law, therefore they are not to be af∣flicted, for afflictions to those that are Reconciled to God, are not fruits of the Law, but they are dispensations of God in his waies of wisdom to his people; because he thinks that afflictions are a fit way to manifest unto them∣selves, and to the world that he is a holy God, and that he is displeased with sin, and God wor••s upon them in such a way, but not as in a way of giving satisfaction to divine Justice, that is not Gods end in afflicting of them. There is a great deal of difference between a fatherly displeasure, and a revenging displeasure; God hath swallowed up in this Reconciliation, all the displeasure of a Judge, all his revenging displeasure; and he hath e∣verlastingly swallowed it up, but yet there may re∣main the other, he hath not swallowed up his fatherly displeasure, but retains it, and that without any dero∣gation to himself, all tending to the good of those that the Lord manifesteth such displeasure against.

CHAP. 8. How to know whether a mans Peace be made with God, opened in seven Particulars. 1. Every weapon of war against God is laid down. 2. There hath been treaties of Peace between God and that soul. 3. Peace with God wil make thee abhor thy self for thy former cursed waies. 4. It wil make thee on Gods side. 5. It wil preserve from evil. 6. It wil enable thee to suffer much. 7. It wil make thee high∣ly prise it.

But I say, the Soul should be often inquireing how things stand between God, and it; Are the termes right between God and my soul? Am I at peace with him, or am I not? if not, how can I sleep? how can I go about my business, and God be an enemy to me? And if I do go about my business, it is a sign of a bold, and presump∣tuous heart to go up and down merrily, and quietly, and yet this great question, how tearmes are between God, and my soul comes not to be determined of. Would you then know whether indeed the tearms are good, and right, and peaceable between God, and you?

1

First, Certainly, except thou hast layed down al thy weapons of war, and enmity against God, thou art not yet at peace with him. And canst thou in the up∣rightness of thy heart appeal thus unto God? Lord, thou knowest there's no weapon of enmity against thee in my heart that ever I have taken notice of, but I have been willing, and shal be willing to lay it down, and God forbid that ever there should be the least weapon of warr found in my heart against God. Every known sin in

thee is a weapon of warfare against God, and though thou should'st lay down many, yet if that be not layed down; if thou keepest any one known sin within thee, certain∣ly that one sin is enough to make an eternal breach, and enmity between God, and thy soul. Now, be not at quiet, be not at rest in thy own spirit, do not sleep quietly this night, except thou canst bring thy heart to this, that thou canst go in secret between God and thy self, and say; O Lord, thou knowest I have renounced al the waies of sins that ever thou hast revealed to me, though my sins do cleave to me as close as my skin to my flesh, yet as soon as I take notice of them, as soon as thou makest them known unto me; I cry out and com∣plaine against them. As suppose in time of war, some come into your houses, and you know not at their first coming who they are: but are afterward by their Carri∣age, and behavior, and by their speech you come to take notice that they are of your enemies: Now it after tak∣ing notice of them, you shal make much of them, and Cherrish them, and entertain them, and supply their wants, give them Money, or Plate, or what else you have, you wil be found to be an enemy to the State. But if as soon as you take notice of them, you desire them to be gone, and you do what you can to thrust them out of your doores; and if they be too strong for you, you go and complayne to your neighbour, or to the Officers that are about you, and you desire them to af∣ford you some strength to apprehend them, this cannot be charged upon you, that you are an enemy to the state, why? Because though they be in your house, yet it is ful sore against your wills. And so, many men, though they entertain their Corruptions, and Cherrish them, and fulfil the lusts of them, they think to put it off with this, what wil you have me to do? I cannot help it: But do you complaine of it? do you cry out unto God, and say, Lord here is an enemy, an enemy to thee, as wel as unto my self? an enemy to thy glory, as wel as to my

own soul; O that thou would'st come in and cast this enemy of mine & thine out of my heart, I cannot sleep quiet, I cannot rest, and be at peace so long as this e∣nemy is within me, till thou comest and cast it out. This is a sign that thou art at peace with God, if thou hast laid down thy weapons of warfare against God, and art at enmity with every sin: If thou entertainest in thy bosom no known sin, though never so secret. And this is the most eminent sign that can be, so that the weakest Christian may be able to apply it to himself, and come to know somewhat about this peace with God.

2

Secondly, If thou wouldst know whether God, and thee be reconciled, then let me put this to thee: What Treaties have there been made between God, and thy Soul? for this you must know, that though there may be a Peace indeed made between God and thee, in some kind even from eternity (as I shall afterwards shew you) yet before it come into thy heart, before thou can'st come to know it, there must a Treaty pass between God, and thee. Reonciliation that is from e∣ternity comes from Treaties between God the father, and God the Son, and that Reconciliation that in time comes into the Conscience, is a fruit of some Treaty that hath been between God, and thy self. As for ex∣ample: When God would be at peace with a Soul, he summons that Soul to come in, he tels it that it is an e∣nemy to him, and that he is going on in contrary waies to him. As usually you know when enemies come to a Town, they will first summon the Town before they storm it: So the Lord summons thee to come in. When did God ever summon thy heart? Hast thou felt the po∣wer of Gods summons in thy soul? Then again: Hast thou felt much intercourse between God and thy Soul? Hath God been speaking to thy heart, and thy heart speaking unto God? Hath God been working towards thee, and hath thy heart been working towards God? Hath the

Lord sent unto thee by his word, and hast thou sent up unto him by prayer, and as the Lord waits upon thee to know what thy answer is when he speaks to thee: So, do'st thou wait upon him to know his answer when thou prayest, What have been the Treaties that have passed secretly in thy closet between God and thy Soul? Thou dost not go on in a dul way, and come and hear the word of God, but never hear the voice of God, but when thou comest to hear Gods word, thou hearest Gods voyce, thou hearest him speak unto thee, Treating with thee about matters of Peace, and thou feelest Gods Spirit drawing thy heart, and telling somewhat of Gods mind unto thee: perhaps at this time, and for the present whilest thou art hearing, thou tellest God secretly by ejaculations. Lord I am willing to ac∣cept of those tearms of Peace, and Reconciliation; I am willing to accept of the Conditions of the Covenant. Or perhaps when thou doest not this when thou art hearing, yet when thou art got alone, then thou openest thy self more unto God, and sendest a ful answer unto God. This is the way of treating, that when thou comest to hear Gods word offering tearms of peace, and require∣ing such, and such tearmes, thou at the very hearing sendest up by ejaculations secretly in answer to God, Lord, I accept of the tearms, and when thou art gone, sendest up a ful answer, and then how doest thou bless his name that ever he was pleased to offer such tearms unto thee, though they were a thousand times harder. Hath there ever been any such doings in thy heart? hath it been one of the greatest works that ever thy heart hath been set upon? hath thy heart been set more upon this work of the treaty with God about peace, than about any thing that ever concerned thee in al thy life? Then it is a good evidence unto thee that thou art in a way of Peace, and if thy Conscience speaks peace unto thee from this, it wil be a comfortable evidence indeed. But the truth is I cannot give you the ful, and through evidence, so as fully to sattisfy your heart til I come to the next point.

To shew you how the heart is brought to Christ and reconciled to God in him. But somewhat may be done to help the soul that way.

3

Thirdly, the Third Signe therefore is this. If thou beest at peace with God, then upon Gods being pacified towards thee, and upon thy apprehension of it, it wil make thee looke back to thy former wretched dealings with God, and be confounded in thy own thoughts, and cause thee even to abhor thy self for that cursed carriage of thy heart towards him, and dealings with him when thou wert in away of opposition, and when thou wert walking Contrary to him. I wil give you a most excellent scripture for that: it is in the 16. of Ezek. the latter end. That thou mayest remember and be confoun∣ded, and never open thy mouth any more; Why? Be∣cause of thy shame, when I am pacified towards thee for all that thou hast done; that is the time you see when the soul comes to be ashamed of its wretched dealings with God, and be confounded in the thought thereof, even when the Lord is pacified towards it for al the evil that it hath done towards him. Lay this therefore, (when you lay aside this Book and are got alone,) warm to hearts. A man would think, if God should aske the question, that this should rather be answered when God comes, and reveales the fruits of this wrath towards a soul, no, but when I am pacified, (saith God) towards thee; then thou shalt be confounded, and never open thy mouth any more. So that if thou hast any evidence, any found evidence to thy soul that the Lord is pacified towards thee for al the evil that thou hast done against him, it wil make thee look back to thy former actings, and when thou dost remember them thou wilt be Con∣founded in thy own thoughts, and whatsoever God doth do with thee, thou wilt never open thy mouth any more but be ashamed of thy self for al thy wicked dealings to∣wards God. Many of your Consciences may tel you that there hath been divers horrible things acted by you a∣gainst

the Lord, what sins have not many of you lived in? do you hope that God is reconciled to you, and pa∣cified towards you for al those horrible things that you have done? If he be, you wil upon this grace of God towards you, look back upon what you have done formerly, and be confounded in your own souls, and the mroe you apprehend your peace to be made with God, the more wil you be ashamed, and the more wil you be troubled for what you have done. Many a wret∣ched sinner that hath lived in waies of sin, when the fear of death comes upon him wil be confounded & ashamed of what he hath done; & then he wil complain, & cry out to others, and desire them to pray for him; but that is not the thing that God here speaks of, for let God but set such a one upon his feet again, and free him from his sickness, and fears, he is no longer confounded, and a∣shamed, but wil be as jolly, and as merry as before. But if God indeed be pacified towards thy soul, thou wilt then be confounded, and ashamed for all the evils that thou hast done against him. This is as comfortable an argument that peace is made betwixt God, and us, and that he is reconciled towards us, as any I know, when upon the apprehension of that peace and Reconciliation we come to be confounded in our own Souls.

4

Fourthly, One that is at peace with God, wil ever∣more be on Gods side, he wil go which way the cause of God goes, and he wil be content though it be never so dangerous to venture himself on Gods side. As such a one by a secret instinct from God himself is able to know and distinguish which is Gods side, and he is not so full of questions as others are: So being once reconci∣led to God, and at friendship with him, he will alwaies be on that side. Many wil say, indeed if we knew which were Gods side, we would be of it: friends, the reason why you find it so hard to find, and discern the side of God, and to know it, it is because you are not friends to God; if God were thy friend, his secrets would

be made known unto thee: try now whether it be so with thee or no: where ever thou art; if there be side∣ing against God, though there be but few that stand up for him, and his Cause, thou wilt be sure to joyn with them that stand for God, though they be the fewest, and though they be meanest in the Town where thou livest: this is a true argument that thou art one that art at peace with God.

5

Fifthly, If thou beest at peace with God, this peace hath a great deal of power to preserve thee from evill Phil. 4.7. The Peace of God shall keep your hearts, saith the Text,* 1.3 shall guard your hearts, So the word is, it wil guard as a House is guard∣ed with a Troop of Horse, or Band of Souldiers: if temptations come, the peace of God will guard your hearts, and keep you in a gracious frame, it wil be of a mighty power to keep the soul from evil, I do not know a stronger guard in the world to keep a man from the evil of sin, than the peace of God made known unto the Soul is.

6

Again, if thou beest at peace with God,* 1.4 this peace wil enable thee to suf∣fer much in Gods cause. Eph. 6.15. Being shod with the preparation of the Gospel of Peace; that is, the Peace that the Gospel doth bring will enable thee to tread upon sharp stones; for, from thence the phrase is taken, and signifies as much. In those places they use to go with Sandals under their feet, it being grievous,

and hurtfull to them to go barefoot upon sharp stones. So saith the Apostle, you may meet with rough, and sharp waies in your Christian course, but the Peace which the Gospel doth bring wil be as shooes to enable you to go upon those sharp stones. Doth the peace of God enable you to suffer much for God? it is a sign then that you are at Peace with him.

7

Lastly, He that is at Peace with God, doth set a mighty high esteme upon that peace, he wil not easily part with it, he wil not easily lose it, that is the Bird in the bosom that he desires to keep singing, whatsoever becomes of him, so long as he can keep that Bird singing in his brest, he thinks himself wel enough, though he should meet with never so many difficulties, and hard∣ships in the waies of God. One that hath got this peace with God knows how to prise it, for the truth is, ordi∣narily, it is gotten with a great deal of difficulty, it cost them somewhat, and it cost Jesus Christ somwhat before they could get it. Hast thou got peace with God? if it be of the right stamp, know, it cost thee dear, and it cost Jesus Christ dear, and surely now thou hast it, it wil be dear likewise to thy soul: So that if Sin should present it self to thee, and goe about to withdraw thy heart from God unto that which is evil, this wil be the very thought of thy heart (though perhaps there may be pleasure and profit in the way which sin presents to thee) this wil be the very thought of thy heart, Wil it not hin∣der my peace with God? If there be the least suspition of that, away with it saith the soul, I wil not buy the pleasure, or the profit of sin at so dear a rate. It saith un∣to sin as the Figg Tree, and Olive Tree, said unto the other Trees when they would come and perswade them to rule over them. Shal I lose my sweetness saith the Figg Tree, and my fattness saith the Olive Tree, to come and be King over you? So saith the heart that is reconci∣led unto God, when sin, and the world presents them∣selves

to it, shal I lose my sweetenss, and my fatness? shal I lose that blessed quietude that is between God and me, to come, and close with you? O, God forbid, surely, I wil never buy the sweet of Sin at such a dear rate. It is true indeed, the men of the world who have a false peace, wil venture that peace upon any light oc∣casion. If a man have a Jewel that is but a false Jewel, such a thing as a Bristoll stone is, that it may be is not worth two pence, he wil not be much careful of it. But if he have a Jewel that is a true Diamond or that is a right Pearl, he wil not venture that upon a little matter. The Peace that most men have, is a counterfeit false Peace and they wil soon venture it upon any tearms. These men that can so readily yield to the Temptations of sin; it is an evident argument, that the Peace they have is but a false peace, and that is the reason they can part with it upon such easie conditions. But the soul that hath true peace with God, looks upon it as a Jewel of an in∣estimable value, as a precious Pearl: Here is my happi∣ness saith he, you shall not have this away from me with a whistle, with a light matter, I will not part with this so, which cost me so dear, and which cost Jesus Christ himself so dear, no less than his own blood. Most people in the world think they have peace with God, but let me ask, what did your peace cost you? It cost little, and so lightly come lightly go: that is the reason of al your loose professors that walk so carelesly in their waies, the peace they have had comes lightly to them, and so goes lightly away from them, they have patched to themselves a peace, but they have not the right understanding of the mystery of the souls Re∣conciliation to God, and that is the very ground of the looseness of their conversations.

Thus I have endeavoured to help you to examine your peace whether it be true, or no. If you can upon these signes, or notes conclude your peace to be right; Blessed are you, go your waies rejoycing, and joyn with

the Angels in their song; Glory be to God in Heaven, and peace on Earth; glory be to the great God that is on high, that hath not only made peace on Earth, but made peace in my bosom; and therefore O my soul re∣turne unto thy rest. Thy soul may now even take its ease. You have a notable expression concerning this in Psal. 25.12. where speaking of the happiness of the godly, he saith, What man is he that feareth the Lord, his soul shal dwel at ease; O! it is a blessed thing to have a soul dwel at ease. You would fain have comfortable Ha∣bitations for your bodies where you may live at ease, and not be disturbed, or be troubled, either with il neighbors, or with fear of enemies; O! but to have your Souls dwel at ease, that is your happiness: and therefore, though in many places of the nation our Brethren abroad can have no houses wherein they may live at ease, but are alwaies in great streights and dangers, yet by this peace with God, if it be made sure unto thee, though thou wert in the midst of thy enemies, thy soul may come to dwel at ease. Remember that place therefore, it is a blessed and a sweet promise, and you should make much of it in such troublesome times as these are, that he that fears the Lord, his soul shal dwel at ease.

CHAP. 9.

Use. 3. To seek to make our Peace with God: five helps thereunto. 1. Keep from the outward Acts of sin. 2. Labor to set God continully before you. 3. Resolve not to be at Peace with your selves till you be at Peace with God. 4. Seek Peace with God on his own Conditions. 5. Prize Peace with God now, as you wil value it at the day of Judgment.

THat we may conclude this particular of the excel∣lency of our Reconciliation with God: there is

yet another Use which we may make of it. And that is this.

Use 3.

If it be of such a great excellency to be at peace with God: O that you would al be in love with it, that you would al seek to make your peace with him who is the great Reconciler.

You wil say, Can we make our peace with God?

No, you cannot do it, but it is in a great part done to your hands if you have but hearts to seek after it. It is true, there is another point (but that wil fal in after∣ward) to shew how it is done to the hand of some al∣ready. But for the present, you must know, that you can have no evidence to your own Conscience, til you seek after this peace: and the truth is if we either knew the need of it, or the excellency of the injoyment of it, we would never be at rest in any thing til we come to be assured that it is ours.

You wil say, What shal we do?

I Answer; though we know that it is the great work of Christ to make our peace with God; yet God re∣quires this, and in requiring it (if you belong to him) he wil convey some secret influences of his grace into you to inable you to do it; be wil give you a heart to labor for it, which indeed is one signe of our peace.

Help 1.

And therefore let me perswade you to do what you can, do but keep (for the present) from the outward acts of sin; and do not willfully give way to the inward or outward acts of sin, labor to get your hearts to this, that may you say, the Lord knows I do not wilfully yield to any known sin, convince your hearts, possess your hearts throughly with this, that it is the great work that you have to do in the world, that this is that one thing that is necessary for your souls, and you shal find, that even this wil be a mighty thing to help you on.

Help 2.

Again, Labor to set God Continually before you;

the greatness of God, the Majesty of God, the power of God, the goodness of God, labor to set these before you, thereby to draw your hearts to seek after your making your peace with God. There is an excellent Scripture in Isa. 27.5. That hath some difficulty for the under∣standing of it, but it is very sweet if rightly understood. Let him take hold of my strength that he may make peace with me, and he shal make Peace with me: it is a strange kind of Phrase, and I find a great deal of differ∣ence amongst Interpreters about this text. I find Mr. Calvin, that usually hits as right as most, carrying of it by way of interogation, and so he saith you may read it thus. Wil he take hold of my strength that he may make peace with me? as if he should have said, what wil he do? wil he stay so long till he come to be made sensible of my power upon him, and of my strength to bring him down? and then it may be he wil make peace with me. Thus many do, they stay til God comes to make them sensible of his power, and of his strength, and then they wil make their peace with God. But I can hardly think this to be the scope, only it is a very good meditation to set God before you in his power, & in his strength, & in his glory, and to meditate with your selves thus: O, if the Lord should come now, and make me apprehensive, and sensible of that power, and strength of his, indeed this wil stir up my heart to seek to make my peace with him. What is the reason that there comes so many shreiks, and cryings from souls when they are sensible of Gods power, and strength? O! they well know what a mighty God they have to do withal: the truth is the reason why men do not make it their work now to seek Reconciliation and peace with God; it is because they are not apprehensive of the power, and majesty, and glory that is in God, how God is above them, and can bring them under, and make them vile, and base when he pleaseth. Therefore it is a good interpretation of the words, Wil he take hold, or apprehend my strength,

(so the word signifies) that he may make peace with me? But to me, the meaning is rather this, wil he rather make use of my goodness, and my mercy, and so make peace with me? For that is the strength that is here meant, and that I shal shew you from the dependance; only first let me tel you, that in Scripture [Strength] is often used for Gods goodness, and mercy, his power to do good, as wel as his power to inflict misery, and judg∣ment. I wil give you but a scripture or two for that. Num. 14.17. And now I beseech thee let the power of my Lord be great, according as thou hast spoken, saying, the Lord is of long Suffering, & of great mercy, forgiving iniquity and trangression, &c. And in vers, 19. Pardon I be∣seech thee, the iniquity of this people, according to the greatness of thy mercy. When Moses is pleading with God for a pacification between him and his people, he makes use of Gods power, O Lord (saith he) according to the greatness of thy power, or according to the great∣ness of thy strength (for it is all one) do this. So Psal. 27. The Lord is the strength of my life; where Gods power, and strength are tearmes used to set out the way of God towards David. And here the word doth signifie such a kind of strength as is to help a thing that is very weak, that as the Vine being very weak, and being left to itself, fals down, and therefore you use to put props under your Vines which have more strength in them than the Vines have in themselves to keep them up, and that is the very word in the Original which is trans∣lated [Strength] as if God should have said, wil he take hold on me, as on a prop? And that this is the meaning of it, appeares by the dependence of the words, for the Prophet in that Chapter was speaking of the goodness of God to his Vinyard, vers. 2. In that day Sing you unto her a Vinyard of Red wine, I the Lord do keep it, I wil water it every moment, least any hurt it, I wil keep it night and day: what a sweet promise is this of God to his Church: Are there a great many ene∣mies

abroad that are strong and powerful, and of swift feet, ready to shed blood? mark, in one verse you shal read three I's, I, I, I, saith God; I oppose my self to al the ene∣mies of my Church: I do keep it, I wil water it every mo∣ment, I wil keep it: but what shal become of it in the night? I wil keep it saith he, night and day. We have here a promise to help us to sleep quietly. Wel, he goes on, verse 4. Fury is not in me; though it is true, I may come against you in such waies that you may think I am provoked, but saith he, fuiry is not in me, I am not provoked in a revenging way towards my people. Who would set the Briers, and Thorns against me in Battail? there are a Company of wicked and ungodly men that may set themselves against me like Briers, and Thorns; But saith he, I wil go through them if they come in my way, I wil consume them, I wil burn them together. But my people, they are my Vinyard, I wil deal gently with them, I wil be a prop, and a sup∣port to them. And then he comes in with this, let them take hold of my strength that they may make peace with me: as if he should say, you are pore weak creatures, you are indeed my Vinyard, and my Vine, but you are weak, and when a storm comes, you are ready to bow down, and ly quash upon the ground; yea, but saith God, though you think that my wrath is abroad in the world, yet my power and my wrath is against mine ene∣mies, and al my power, and my strength, are for you, it is no otherwise but as the seting of a prop under a Vine in a time of tempest when a storme would beat the Vine to the ground, my power shal be set under to keep it up. Now you should (saith he) take hold of this my strength, as the Vine claspeth about the prop, and so make peace with me. This is an excellent text to put you on in these dangerous times to be sure to make peace with God. You that are godly, and have some hopes that God is at peace with you, it may be you are troubled with fears of danger, know that God puts under his

power, and his strength, and he would have you take hold of it, take hold of my strength saith he, even as the Vine takes hold of the prop, and so by renewing the act of Faith upon my power, and goodness, thereby you shal renew your peace with me, that whatsoever fury is abroad to burn the Briers, and Thorns, yet you shal have peace with me, and that power of mine that is put forth to destroy them, shal be a prop to uphold you. So that this Scripture, as it makes much for the openning of what I said before, so it seems to put you on to a la∣boring, and indeavouring to make your peace with God in troublesome times. Set therefore before your eyes the power of God, the greatness of God: That is one in∣terpretation. Then set before your eyes the goodness, and the mercy of God, that your hearts may come and twist themselves about this God, as the Vine doth about the prop, or the hop about the pole.

Help 3.

In your making your peace with God, observe this rule: To resolve with your own hearts, that you wil never be at peace with your selves til you be at peace with God, that you wil never have any peace in your own hearts, til you have gotten true peace with God. I do not say, that you should resolve never to have peace with others, but I say, resolve never to be at peace with your selves: and it is a good controversy when men are at contention with their evil hearts. Say within your selves, shal I be at peace with this wretched heart that is an enemy unto God? God forbid, this heart of mine shal be brought down, and be at peace with God before ever I wil be at peace with it. It is that which destroyes many a soul, that they are so indulgent to their own hearts, they are loth to fal out with them. And the truth is, many keep on in waies of enmity against God, because they are loth to fal out with their own hearts, we should be willing our hearts should be troubled al our dayes, that the foundation of our peace, and quiet

might by this be layd, and accomplished.

Help 4.

And then another way is this. Come in before God, even with a Rope about thy neck, and with Sackcloath upon thy loynes, cast thy self down before the Lord, and beseech him to write his own tearms, give up thy heart unto God as it were a Blanck, and pray the Lord to write his own Conditions, only that God might be at peace with thee. And if thou do'st so indeed, then manifest the truth of it thus. That if afterwards any temptation to any sin comes, or if thou beest cast upon any duty, and findest thy heart backward thereto, make use then of the disposition of thy heart: think thus: Was there not a time when I did seek to make my peace with God? was there not a time when I did cast my self before the Lord, and did then give up my self as a blank to God, and intreated him to write his own conditions? and now God requires this duty of me, and I am loth to come to it, O, I do not do now so as I said I would do when I was seeking for peace. Here is such a tempta∣tion to sin; O how opposite is this to that which I pro∣mised to God when I gave up my heart unto him. My Bretheren, I put this to you, either you have come into Gods presence, and as poor humbled souls have given up your hearts to God as Blanks for him to write his own tearms upon; or you have not: If you have not; then you are not at peace with God, and so you may go away assured that you have nor done that great work which concerns you ten thousand times more than your breath∣ing in the Ayre.

But you wil say, I hope I have done this, I have been in my Closet giving up my heart as a Blank to God to write what Conditions he pleaseth, and I have professed to yield unto any tearms.

Have you done so? Examine then the course of your lives, how answerable your actions are to such a thing.

You should do this at every fast, for every fast is ei∣ther

to make peace, or to renew your peace. Now this is one work of a day of Attonement, to come in before the Lord and to yield your selves up unto him; and at the latter end of a day of fasting, to enter into Covenant with God, to give up your hearts unto God as a blank to write what he pleaseth. Either this must be done, or else you take Gods name in vaine. Now if you do this, or have done this in the uprightness of your hearts; then make use of this when any temptation comes, and say with∣in your selves; O! this is suitable for one that hath given up his heart to God.

Help. 5.

O that we could now prize and make as present before us, what this peace wil be to us at the day of Judgment, when the glorious appearing of the great God shal be; then you think it will be worth somwhat, labor now to make it to your hearts of as much worth as it wil be then, endevour to realize it now as it will be then. Certainly that is the reason there is no more stirrings of the hearts of me•• after their making up of peace with God, because they do not apprehend really what that peace wil be worth another day. You have a precious Scripture in the 2 Pet. 3.14. Wherefore Beloved seeing we look for such things, be diligent that you be found of him in Peace. Do you not beleeve that there wil be a manife∣sting of the glorious God one day in another manner than ever he was manifested here in the world? Do you not look for such things? If you do, certainly you will be glad to be at peace with God, Seeing you look for such things (saith the Apostle) be diligent that you may be found of him in Peace; let this take up your thoughts as the greatest business that your hearts can be set upon, that you may be found of him in peace. Woe be to you if you be then found enemies to God; what wil become of you, if you be not found of him in peace? it had been better for you, that you had never been born. But how found of him in peace? mark what follows,

without spot and blameless; this is the way to be at peace with God. But you will say, O Lord, if this be requi∣red as a way to be found of him in peace, that we should be without spot, and blameless, then we are undone, for who can be found of God without spot, and blameless? Yet you see, this is the word of God, and this is the truth of God, and truth must stand, it is a certain truth, that whosoever shal be found of God in peace when that glo∣rious appearance of his shal be, he must be without spot, & blameless. If God find any one spot upon you, he wil proceed against you as an enemy. But you will say, How is that? First in Christ, there the soul stands be∣fore the Lord without spot, cleer in the point of Justi∣fication: and likewise Evangelically it may be found so in Gods esteem, for God cals the uprightness of a mans heart perfection in other Scriptures. Be perfect as your heavenly Father is perfect, and let us perfect holiness in the fear of God. God looks so upon it, because God par∣doneth al in Christ, & accepteth of beleevers in Christ; & so they are pesented before him spotless, and blameless, and he gives them a heart too, to endeavor to wash a∣way their spot, and blame, and so to walk blameless be∣fore the Lord, and before men. This is the way of co∣ming to make your peace with God. And O! that the reading this Book might be a means that some soul might be reconciled unto God, that was an enemy to him before: O! that this scripture might be fulfilled in the bosomes of some souls. And thus, though but very briefly I have passed over the opening of this point of Reconciliation: with the excellencies, and the blessed fruits of it.

CHAP. 10. God begins the work of Reconciliation with man.

Now the thing which I thought to have finished in this Chapter (but shal not until the following Chap∣ter) is this. That God is aforehand with his people in Reconciling himself, he begins the work. To wit (saith the text) that God was in Christ Reconciling the world &c. It is God that begins the work of Reconci∣liation, and if God did not begin it, certainly we should never be reconciled unto him. It is God first that begins to have any thoughts about Reconciliation, and if he should not have done it, we would never have thought on it, but have gone on desperate enemies to him al our lives.

Secondly, It is God that finds the way of Reconcilati∣on, we could never think of a way, or if we did, we could never have found out a way.

Thirdly, It is God that begins to offer tearms of Re∣conciliation, we would never go unto God, except God came unto us, such is the stoutness of our hearts.

Fourthly, It is God that must not only come once, but againe, and againe; after we have refused, God must begin again. Indeed a mong'st men, when an In∣ferior hath offended one that is above him, he wil say, let him come to me, if he wil. God doth not stand upon such tearms, God doth not say, let man come un∣to me first, No, saith God, I wil go unto him. A man wil say, if he be the superior, I wil never trouble my thoughts about it; it shal come from him first. But God doth not say so, his thoughts hath been towards us, & that from eternity; the Lord from eternity hath had thoughts

of peace towards us, and he hath found out waies for it; and he comes first to offer it. But faith one that is offen∣ded with another; I have been content to yeild so far as to come to him, and to offer him Peace; but I wil never do it more; if ever there be any Reconciliation between us, I warrant you, he shal come to me the next time. God doth not say so to us; we were undone if he should; if God should come once, and offer peace to us, and upon our refusal should stand upon such tearms as men do, and say, wel, I have offered peace once; but they shal begin next, or else there shal be no peace between us. No, saith God; though I have offered it once, and it hath been refused, I will offer it again.

Help. 5.

Yea further; God is fain first to yield to his poor Creature. It may be man may be wrought so far as to say; I wil send to such a man the second time; but when they are at parly, and are together, you shall see them, (if one of them be superior to the other) stand upon this; who shal yield first, and it wil be hard to bring the Superior to yeild. But God is not so. When we come to treat with God about our peace, and Re∣conciliation with him, though our hearts stand against it, yet God yeilds first. And for that you have a nota∣ble Text Rom. 5.10. If when we were enemies we were Reconciled unto God; which Phrase doth plainly note, that God is first contented to yield on his part: this is the infinite grace, and goodness towards man thus to begin with man in the point of Reconciliation.

CHAP. 11 Ʋses of Gods beginning with man to be Reconciled. Use. 1. Admire his goodness in beginning, seeing he had no need of us; and had so great advantage a∣gainst us. Use. 2. Begin to seek peace even with our inferiors. Use. 3. The cetrainty of our salvati∣on being reconciled. Use. 4. Not to be backward and hang off when God calls to duty.

A Fourth Particular propounded at the beginning of this treatise in the first chapter, is this. That God begins first with man to be reconciled unto him. In this great work of making peace, it is God that begins it. God was in Christ Reconciling the world to himself. In which part of the verse there are these four things fur∣ther to be handled.

First, That God begins the work. Secondly, That it is in Christ. Thirdly, That God was a doing of this, even from eternity. And Lastly. That the Subject of this is the World.

There was a word or two, hinted of the first of these in the last chapter. It is God that begins the work of our Re∣conciliation; and if he had not begun, we would never have had thoughts of it, we would never have known how to have gone about to have reconciled our selves un∣to him, and although we could have known how to have done it, yet our stout, and stubborn hearts would never have yeilded unto God; it is God that must begin the work. And he doth not onely begin with us, but indeed he continueth too: although he hath begun, yet if he do not go on, and after our rejecting being recon∣ciled unto him the first, and second, and third, and fourth time; if he should not stil himself begin the work

a new, again, and again, and again; we would never come to be reconciled unto him. I wil but only give you two or three passages by way of application; having treated somwhat of this already; and so pass on.

Ʋse. 1

First, Let us learn to admire the goodness of God to wreatched man, his goodness that he should be pleased to begin this work of Reconciliation with us, for do but consider the infinite distance that is between God, and us. O! infinite gondness, that so great a God should begin with such a poor vild Creature as man is. A¦mongst men if one be but a little inferior to an other, and if he be fallen out with him that is beneath him, he takes it in scorne for him to begin to make peace: No, saith he let him come to me, and seek me, if he wil. If God had stood upon such tearms, all the Children of men would have been damned eternally. When God saw that we would perish for ever, and that we would never so much as have thought of being reconciled to him: O, then the bowels of his Com∣passion earned towards us; and saith he, I wil begin with them first, for I see they wilnot begin. They indeed began to make the Breach, they began to sin against me and that wil be a second Consideration which makes the grace of God so much the more, that the breach is made on mans part: that all the wrong that is done, is on mans part. Amongst men, if one be great though he himself hath done the wrong, yet he expecteth his inferior should come and crouch unto him; but if his inferior have begun the quarrel, and have done the wrong he wil be sure then to stand it out, and expect that his inferior should seek after a Reconciliation with him. But here; behold, though we began the quarrel, though we had done all the wrong, and God never had done us any; yet so infintly gratious is the Lord, that he begins first. God was in Christ Reconciling the world to him∣self.

Yea, further; the Lord hath no need of us. Among men; if one fals out with another, he may happily say, wel, I see I shall have use of this man, I shall have need of him, for this and that business, or for such and such an imployment, and upon this accoumpt, though he be his inferior (for superiors may have need of their infe∣riors) he is willing to be reconciled unto him; but God hath no such need of us, God can tel how to glorifie his own name, though we do al perish eternally: it is not for any use that God hath of us that he comes to begin the work of Reconciliation with us.

Besides, God hath us at infinite advantage to do with us what he pleaseth. Indeed a man perhaps wil be wil∣ling to be reconciled with his enemy, because he sees it wil cost him much to make his party good against him, it wil put him to much trouble. But there is no such cause between God and us, for God hath us under his feet; for a man that hath gotten his enemy under his feet, and hath him at al the advantages that can be, for him to sue to him to be reconcinciled, you wil say it is a rare thing, and where is there such a thing in the world? But behold, God doth this with us, though he have us at infinite advantage to do with us whatsoever he plea∣seth, and can fetch out his glory from our ruine, and e∣ternal misery; yet he begins the work of Reconciliation with us. Oh! admire the infinit grace of God toward wretched and sinfull man. This wil be the work of the Angels in Heaven to all eternity, to admire at Gods rich grace even in this one branch of the Gospel; his begin∣ning the work of Reconciliation.

Ʋse. 2.

And then, Another Use of it may be this. To teach us not to think much, but to begin to seek peace even with our inferiors; learn we by the example of God; that if there be falling out between one neighbor and a∣nother,

or between one friend and another, not to think much to begin the work of peace. We think it would be a dishonor for us to yeild so far; we say, what is he not my inferior, shal I send to him? Why, it is Gods glory to do it; God doth not only do it to us, but he accounts it his glory so to do. It is a great part of the glory of God that he is willing to yeild to us, and to send to us about tearms of Reconciliation. And shal that which makes God to be glorious be accounted a dis∣honor to thee; shal it make thee unglorious, when it makes God to be glorious? If it be an excellency in God, suerly it is no baseness, no dishonour in thee. What a proud heart hast thou that thou shouldest think that that doth debase thee too much which makes God to be a glorious God, that that which doth set so much glory upon God, should in thy thoughts put dishonor upon thee, as if thy honor were to be higher than the honor of God himself: Certainly those men that are of such implacable disposi∣tions at least they wil never yeild to begin to make up their peace with others, but they wil stand it out to the uttermost, though their consciences tell them, that they themselves have done a great deal of wrong, and that they could be willing there were a peace, only they wil not begin. This proud and stout spirit in men, is an argument that they have not been accquainted with Gods reconciling of himself unto them; for Gods begin∣ning to be reconciled unto thee, wil make thee to begin reconciliation with thy inferior. You wil say, why should not he begin first? It is true why should he not, it is his duty indeed, and so it is our duty to begin with God: but suppose he doth not begin; thou shouldest rather pitty him, and look upon him in so much the more miserable Condition: and know that though thou hast the advantage of him, yet thou art to be like unto God in this particular.

USE 3.

Thirdly, A third Use of Gods beginning the work of Reconciliation with us; is the Use that the Apostle him∣self makes in Rom. 5.10. If when we were enimies to God we were reconciled unto him by the death of his Son; how much more being reconciled we shal be saved by his life: here you see the Apostles inference upon Gods gratiousness in himself; he being willing to be re∣conciled, when we were enimies; much more being recon∣ciled we shal be saved: as if he should have said; al the goodness of God towards poor wretched sinful Crea∣tures, when we were desperate enemes to him, and never thought of coming in to be reconciled unto him, yet the Lord himself finds out a way; and begins the work of making peace between him and our souls: surely then, being reconciled unto him, we shal be saved: What, shal God when we were a going on in a desperate way of enmity against him, shal this God come then to us, and have thoughts of peace and Love, and mercy to us? sure∣ly when we are reconciled, when we have hearts in some measure to love this God, and to serve, and fear him, he wil not cast us off; certainly no, it is better with us now than before. When we were enemies unto him, and desperate enemies, it had been then no wonder if God had cast us off, and sent us to our own places to lie for ever under the infinite burden of his wrath; but the Lord had then thoughts of peace towards us, it is there∣fore now far otherwise with us; though it is true, we have many corruptions in us, but we can appeal unto God that our Souls love him, and that the desire of our hearts are to fear, and serve him; we can in some mea∣sure be able to say; Lord, thou that knowest al things, knowest, that there is nothing in the world our Souls desire more than to overcome these Corruptions; there is no burden in al the world like unto the burden of

sin; there is nothing so grievous to us as this, that we have such vile hearts and natures that can serve him no better than we do; and if God should ask us what we would have from him, we can say in the sincerity of our souls; Lord thou knowest we would not ask Riches, or Honors, to be Kings, and Princes in the world; but Oh, that we might be delivered from the remayner of the corruption that is in our hearts, from such, and such distempers of our Souls whereby we dishonor thy name continually: Certainly if the hearts of men be in this disposition, they may gather a comfortable argument to themselves, and conclude thus: There was a time that I went on as a dsperate enemy unto God, and I lived without God in the world, and never minded the power, and the majesty, and the Dominion of God over me, but as if I were born to nothing else but to sin against God; I followed my own lusts with al manner of greediness, but behold then, even at that time the Lord had thoughts of mercy to∣wards me, and he took me perhaps when I came to the hearing of the word with a purpose to contemne, and despise it, and to ieer at it; yet at that very time he took me, and spake to my heart, and shewed me Jesus Christ, and his mercy, and then he broke my heart: now the Lord knows though when I come to the word I profit not as I should, yet I come with a heart desiring to pro∣fit; and I would fain know the mind of God in it; and before I come, I go to God, and desire him to shew me some part of his wil; Wil God now cast me off when being a disperate enemy to him he had thoughts of mercy towards me? wil he cast me off for those infirmities that I have now? I know I have not a heart opposite to that Grace, though I have a heartful of distempers: I am not an enemy unto God as I was before, and an enemy to his people, and ordinances; No, my heart is towards him, my heart is towards his people, and towards his Ordinan∣ces; and was God reconciled to me then, even whil'st I was an enemy, and wil he now cast me off

for weaknesses; and infirmities? Certainly it cannot be. O make much of that place of the Apostle. If when we were enemies unto God we were reconciled unto him; much more, saith he; certainly now God wil not cast us off, but we shal be saved. That is a third use that we may make of Gods begining the work of Re∣conciliation.

USE, 4.

A Fourth is this; Was God beginning with us, and did he so begin with us? then let not us be backward with God, let us not hang off in any duty when God cals us to do it, but presently come in; let it not be long before we perform any duty, let us not stand out, and defer with God, and say, I wil, and I wil hereafter: certainly that Soul that comes to understand the goodness of God, how God began with us in making of peace before ever we had thoughts of it; it wil be a mighty argument to put the Soul on to make hast to the doing of any duty which God calls for, and to be speedy in the Service of God, because he was pleased at first to begin. But we pass that of Gods beginning to be reconciled unto us, and come to that which is indeed the main in this point of Reconcilia∣tion in the Text; and even the principal of al the Doct∣rines that are in the Gospel; To wit, That God was in, Christ Reconcileing the world to himself.

CHAP. 12. Doct. Our Reconciliation with God is made in Christ. Seven things propounded for opening the Doctrin.

YOu have read much of the blessedness of Reconcilia∣tion, what a happy condition it is to be at peace with

God, especially in these times of war, and trouble, when there is so little peace in the Land. And you have read that God begins the work; But how doth he do it? observe; it is not God meerly considered as Creator of Heaven, and Earth, that infinite first being of al things; But (the first thing propounded in the first Chapter to be opened is this,) It is God [in Christ] reconciling him to the world. God and man were enemies; an enmity, and a breach there was, and the breach was infinitely wide, and dread∣ful; how shal God and man now come to be reconciled? you wil say, the Lord is a God of infinite mercy, and he sees his poor creatures must needs perish eternally if he come to take advantage against them; therefore it may be God was willing to pass by al, and so free of himself, and his own free Grace to be reconciled to such, and such creatures as have sinned against him, and so Reconciliati∣on was made up; No, this was not the way, there is more required than this. Let God, and the creature be put together without any Further Consideration: and al the mercy of God on the one side; and al the Cries, and tears and repentings of the creature, on the other side, this wil never make up a peace. This you must know is the Doctrine of the Gospel; that man having made a breach betwixt God, and himself, and consider God meerly in himself, as he is himself, without relation to a Mediator; and then take al the mercy of God on one side, and al the tears, and repentings, the Cries and Prayers of the crea∣ture, on the otherside; and both these together can never make peace. What must there be more, you wil say? That which we have in the Text, God [in Christ] recon∣ciling the world. It is not God in himself reconciling the world to himself, but it is God in Christ. So that there must come somthing between God, and us as to the matter of Reconciliation, or otherwise there can never be a Reconciliation made. This thing I have often had occasion to treat of; and I am very willing upon every occasion to set this before those that I am to preach unto;

for this is the great truth of the Gospel; and truly al our preaching should be, even to bring this truth home to the hearts of people; and whatsoever we preach, if it be not in order to this, we lose our labor, and God hath lit∣tle glory from what we do, except it be in order to this; or as it may be some way a fruit of it. So then the point is this.

Doct. Our Reconciliation with God is made in Christ. As we read of Jonah when the storms and tem∣pests werein the Sea, and when the waves roared, and when the ship and the Marriners and al were like to be swallowed up, when jonah was cast into the sea, presently there was a calm. So, the stormes, and tempests of Gods everlasting wrath are up against a Sinner, and the waves of that wrath are ready to swallow him up; But now Christ is cast into the heart of a man, and Christ being presented as one standing between God and man, al comes to be at a Calme. When the Disciples were upon the Sea, and the Sea troublesome; yet when Christ came, and rebuked the Sea, and the winds, all was stil. So when there are troubles of Conscience, nothing can re∣buke those troubles of Conscience; nothing can bring in peace and quiet into the soul, but only Christ coming into the heart; God is [in Christ] reconciling the world to himself. There is nothing more plain in the Scripture than this; that it is God in Christ that reconciles the world to himself. It is evident enough in the text, but I wil give you a Scripture, or two for it, and then proceed to the opening of the point. That place in Rom. 5, 1. is most cleer; Being justified by faith, we have peace with God; How? through our Lord Jesus Christ: no peace with God, but through our Lord Jesus Christ. It is an easy matter for us to say so; but to apprehend the neces∣sity of this, that it must be through our Lord Jesus Christ that we have peace with God; to apprehend this cleerly, and throughly, it is a great matter; and those know much of the minde of God that know this experi∣mentally,

and powerfully. In Eph. 2.13.14. In Jesus Christ you that were far off are made nigh through his blood, for he is our peace: This is spoken in two re∣gards; he is our peace with God, it is apparent that it must be spoken in that regard, for so it follows in verse 18. through him we have access unto the father; but it is spoken of Christs being our peace in regard of uniting us to the Church of God, to be made one with the people of God; but no saith God here is a reconciliation, are con∣ciliation with God, and then a union with the people of God, with the church of God; the partition wal is broken down through Christ; and those that were as doggs before, are now set up at the table: and there is a peace made be∣tween Gods people and us; for so Christ makes peace that way in taking away the enmity, that the people of God might be one together, as wel as they are one with God. So in Collo. 1 21, 22. You that were somtimes a∣lienated, and enimies in your mindes by wicked works, yet now hath he reconciled; How? In the body of his flesh through death to present you holy, and blamless, and unreprovable in his fight: and that in verse the 20. is remarkable for this purpose; have (saith he) made peace, How? through the blood of his Cross by him to reconcile althings to himself: [by him] I say. so that the Apostle would put an emphasis on this, that we are reconciled by Christ, By him, Saith he: and he was not satisfied in saying of it once, but he repeateth it again, by him, I Say, whether they be things on Earth, or things in Heaven. There are two difficulties in this Scripture. first in that it is said, God hath reconciled al things to him∣self in Christ; how doth God reconcile all things to him∣self in Christ? we are now speaking of reconciling those that shal be Saved eternally; but here the Apostle speaks of reconciling of all things: God may be said to reconcile, not only Saints, but al things unto himself in this regard: In that al things were lyable to distruction through mans Sin; and it is in Christ, and through Christ that any

thing in the world is preserved in a good Condition. When you behold the Heavens, and the Earth, and the Sea, and al these things, and see the preservation of them in any good Condition; you must know it is al through Christ; and had it not been in regard of Christ, al things would have come to ruine, and confusion presenly, and so God reconcileth al things to himself in Christ.

Further; Al things are reconciled in Christ too, in this regard: In that now al things are through him come to be made Serviceable to those that are his Saints, and reconciled ones; and in that regard al things may be said to be reconciled to God; because they are reconciled to Gods friends; whereas before, al Creatures were ene∣mies t•• us through Sin; and now through Christ they come to be made useful to us; and so unto God by us. A Second difficulty in this text is, How God hath by Christ reconciled al things in heaven; what things are there in Heaven that are Reconciled to God by Christ? We must understand that the things in Heaven that are said to be reconciled, are especially to be meant of the Angels. But you wil say; How can the angels be re∣conciled to Christ, there was never a falling out, never an enmity between God and them? I Answer, That though in a proper sence, as reconciliation Concerns man, there is no reconciling of Angels unto God; yet because there is a neerer and a further and a more firm union made between God and the Angels through Jesus Christ than ever there was before or than ever there should have been, for ought we know, if Christ hade not been; in that re∣gard reconciliation may be said to be of things in Heaven; God and them being now by Christ more firmly made one, than ever they were before. And again though the Angels had never Sinned against God, and so were no actual enemies unto God; yet they were in a capaci∣ty of sinning, for they being but Creatures, they could not but be frail in themselves; and so lyable to fal from

God and to sin against him as wel as those that did fal; therefore in regard of the establishment which they have now through Jesus Christ, because they are now con∣firmed in such a condition, that they are in an impossi∣bility of falling from God, God having so taken them to himself, and they being so one with God, that they can never fal from him; in this regard also they may be said to be reconciled. For notwithstanding al the perfection of their Creation, they might have fallen into the same con∣dition that those did that are now reserved in Chaynes to the Judgment of the great day. But now God hath so reconciled al things in Heaven by Jesus Christ, that the Angels themselves are more firmly made one with God than they were before. And further; the Lord doth receive them into a more intire affection of love, in, and by Jesus Christ, than he did before; the Lord looking upon the Angels, in and through Christ, there is a more through, firme, intimate intire affection of God towards them to establish them, and to accept of them in Jesus Christ. And besides they are reconciled to God, or unto us rather, because they are come to be our friends, where∣as at first they were our enemies, so that in that regard there is a kind of Reconciliation; but because I conceive the text doth not so much intend that, we shal let it pass. Thus you see how God was in Christ reconciling to himself, even in some sense the very Angels themselves. This then is the first thing; the very thoughts that God had of entering into any tearmes, or parly with man about peace, is by Christ; that the Lords heart was inclined to man, it is from Christ; that the Lord would be willing to accept of any satisfaction, it is through Christ; that we have an access to God any way, it is through Christ. There is nothing from the one end of the work of Reconciliation to the other, but it is al through Christ.

For further opening of this great point, there are these things to be propounded.

First, Briefly, to shew you the necessity of Christs coming in, in order to our Reconciliation with God, and likewise that it could be no other way, but by Christ.

Secondly, How Chirst comes to be a fit Reconciler.

Thirdly, What it is that Christ hath ingaged himself to, and performed according to his ingagement for our Reconciliation.

Fourthly, How that which Christ hath done comes to be made over to us, and that we come to have the fruit of it for our Reconciliation with God.

Fiftly, The Consequences that flow from this; Namely, that our Reconciliation comes through Christ.

Sixtly, The reasons why God wil be reconciled to us through his Son, rather than any other way. And

Lastly, To make some Application of al.

These particulars might hold us some time; but because we often meet with much of this Doctrine of Reconcilia∣tion, and have divers times before, and are likely, if God lengthen out opportunities stil to do it; therefore I in∣tend to present al these seven particulars before you in a very short view.

CHAP. 13. The necessity of Christs coming in, for our Recon∣ciliation.

FOr the first, The necessity of Christs coming in for our Reconciliation; and surely this is that which is to be in culcated, and beaten upon you again & again, for you neither know God nor Christ, nor your own estates, except you know the necessity of Christs coming in to undertake in the work of Reconciliation. I suppose if we should ask any of you, how you hope to be saved;

you wil presently answer, by Jesus Christ. But the understanding of the absolute necessity that there was of Christs coming in to reconcile us, and God together, is not so ordinary; therefore I beseech you seriously weigh it. The necessity of it in a word is this: There was such a distance made between God, and his Creatures through sin, as did put a necessity upon a Mediator to come be∣tween; the distance was so great; for God being the in∣finite first being, and we being his Creatures, the distance must needs be great; it is sin that made the distance be∣tween God, and us; and that was so vast, and wide, that it did necessarily require a Mediator to come be∣tween, and especially upon this ground; because the Lord was resolved to have that wrong that was done unto him by the sin of man perfectly made up; sin had wron∣ged God, and God was resolved upon it, he was set up∣on it to have this wrong compleatly made up, and that he himself would be perfectly righted; and this Gods Justice cals for; and thus stood the tearms between God, and Man; Man having wronged God, and God and He are now at varience, and God stands upon it, and is resolved with himself thus; though I be willing to be at peace with them, yet I wil be at peace with them, so as I wil have the wrong that is done made up; my Justice shal be fully, and compleatly satisfied; I must be righted, for I am God; and there shal not be such a flaw remay∣ning in my Justice to eternity, as that such and such Creatures should sin against me, and I pass it by without having any satisfaction; for saith God, this would be a flaw in my Justice for ever, and that I will not have, and therefore I will be righted in that wrong that is done me by the fal of Man. It is true, when one man comes to treat about peace, and Reconciliation with another, it is somtimes necessary for him to pass by an of∣fence without any satisfaction at al, especially when that poor Creature that hath offended is not able to make satisfaction; but it is not so between God and

Man; though one Man being at variance with another, when he sees that he that hath done him the wrong cannot make satisfaction, he then is indeed to pass it by; but Gods mercy did never work after that manner, though the mercy in a man may work him to such a Reconciliati∣on, and though God be a God of infinite mercy, infinitly more merciful than any Creature can be, yet the way of the working of Gods, mercy is a different way from the working of the Creatures mercy; neither doth it argue that there is not as much mercy in God as there is in the Creature; but that the way of the working of Gods mercy is different from that of the Creatures, and this is the way of the working of Gods mercy, not to pass by the wrong done, but to provide some means or other himself to satisfie that wrong, to the end that he may have his Justice satisfied; and because that this was necessary, hence it comes to pass of our being reconciled unto God through Jesus Christ. The necessity of Christs being a Mediator is not so much this, that we are grieveous sin∣ners, and so we have need of abundance of mercy from God; if there were nothing but these two only; that we are great sinners, and so have need of great mercy, there would not come a necessity of Christ; But we are great sinners, and we have need of the mercy of God, and the wrong that sin hath done unto God must be made up, and his Justice fully satisfied, and here comes in the necessity of a Christ. And thus God was Reconciling himself to the world in this regard. And the truth is, though some of you have heard the sound of this often∣times; yet you must know, this is the great mistery of the Gospel, and by our presenting this unto you again, and again, perhaps God wil give you a further insight into this truth; It is this that the Angels desire so much to pry into; they know this, that Gods Justice must be satisfied, but they know it not so, and so as the Church knows it, and as the Saints know it, and therefore they pry more, and more into it to see the further depths of it;

as indeed there is greater and greater depths in this mi∣stery which we can never fathom, and which is only reser∣ved for the time of the Resurrection. Most people think, that when they are to seek for Reconciliation with God, they have to do with God only as a merciful God; But you must know when you have to do with God about Reconciliation, you have to do with more than with the mercy of God; ye have to do with God reconciling himself to the world in his Son, and you can never seek Reconciliation with God in a right Evangelical way, unless you seek it in his Son. That briefly shal suffice for the first; The necessity of Christs coming in to the work of Reconciliation.

CHAP. 14. How Christ comes to be a fit Reconciler. Opened in seven Particulars; 1. Because he is the second person in the Trinity. 2. He hath taken our Nature on him. 3. He knows fully the mind of the Father. 4. He fully knows what wil satis∣fie the Father. 5. God the Father doth infinitly Love him. 6. He never offended the Father. 7. What he doth hath infinite efficacy and worth.

THe second thing propounded in the twelfth Chap∣ter is this. How Christ comes to be a fit Recon∣ciler; it is he who is the great Peace-maker; and therefore in the Scripture he is called the Prince of peace; it is he that is Melchezedeck, King of righteousness, and King of peace; But how comes he to be so? by being a Mediator between the Father and us: and so you shal find he is called in the Scripture. Heb. 8, 6. But he hath ob∣tained a more Excellent Ministry by how much also he is the Mediator of a better Covenant, that is, of a Covenant of grace, and not of that covenant of works. Now Christ he is a fit mediator to come in, and to mediate be∣tween

God, and us. As amongst men when there is a Breach between two, and they are at a Distance; the Breach is such as requires one to come in, and to mediate be¦tween them; It is not alwayes necessary between man and man where there is a Breath, that one should come and mediate; but there being a Breath between God, and us, it was absolutely necessary that a mediator should come in to treat between God and us, and there could never have been the least parly, the least treaty between God, and fallen man, had not a mediator stept in between and this mediator is Jesus Christ, and it is he that is only fit to be our Reconciler, and Peace-Maker.

1. Because he is the Second Person in Trinity, and in that regard he is fit.

You wil Say; How doth this make him fit? Thus; The Sin that was committed in the first transgression was more directly against the first Person, God the Father. Why, wil you say, was it against one Person rather than against another? It was indeed against them al; but it was more directly against the first Person; and this is the reason of it, because mans first sin was against that perfe∣ction which God gave him in his creation; against that cre∣ated righteousnes that was put into him which was espe∣cially the work of the first person in trinity; for Creation is attributed to the first person; and man sining against that work of Creation, hence it comes to pass that the first is more directly, and immediatly offended. Now therfore the second Person in the Trinity, he comes next in Order, and therefore it is he that is fit to be a Reconciler between the father and us, because we having sinned against the work of Creation, God the father unto whom that worke is attributed, is more especially offended.

2 But not only so, for if he had been but only the se∣cond person; if he had been but only the Son of God, he could not have been the reconciler of us unto God, and therefore there must be somwhat else. When we ask you what Christ is; you Ordinarily answer the Son of

God: but if that had been al, if he had been only the Son of God, and the Second Person in Trinity, he could not (according to that way which God hath revealed in his word that he wil be reconciled unto Sinners by) have been a fit mediator for us. Therefore in the Second place, that he might be a fit mediator to make our peace, and to re∣concile God, and us together, he comes and takes our nature upon him, and is made a very man; so that the same Person is now God, and man; he having taken up the nature into a personal union with the Son of God; so that he pertakes of both those natures which is to be re∣conciled, observe it wel. Christ who is to be the Recon∣ciler, his business is to reconcile God and man, between whom there was so vast a Breach. Now to the end that he might be fit for this work and reconcile these two, God and man, he partakes of both natures, and is become, by uniting the nature of man which he tooke to himselfe, into Personal union with the Godhead, both God, and man, and having the nature of them both, he hath interest in them both; he hath interest in God the father as being the same God coequal with the father, though not the same in a Personal regard, but the same God with the Father: and he hath interest likewise in man, as he hath the same nature with him; and thus he partaking of God, and partaking of man, comes to have interest in both, and in that regard becomes a fit mediator between God and us. Here is the great work of God to reconcile man to himself; and in this, God must do a work that is far greater than the making of Heaven, and the Earth. It had not been so great a work for God to have made ten thousand worlds over again, as for God to make a media∣tor to become God and man in one Person. The union of the two natures of Christ is the greatest work that ever God did from al eternity, or ever shal be done, and yet this was required to reconcile us to himself; and surely you may wel conclude, that the work of reconci∣liation of a sinner to God, is a greater business, seeing that

Heaven and Earth must be moved about it; and that the greatest work that ever was done, or ever shal be done, must be done about this, or else it had never been effected. The Second person in Trinity must come, and take our Nature, and be made in the form of a Servant, that so he might be a fit peace-maker, or Mediator between God the Father and us. And then.

Thirdly, Christ is a fil Mediator in this; That he knows fully the mind of the Father; and throughly understands, even to the utmost what wrong the Father hath received by our sin. If one should come to Mediate between one Man, and another, and should desire the party offended to be at peace; He wil say; you speak thus unto me; but do you know what wrong such a one hath done me? if you understood the wrong he hath done me, surely you would not think it so easie a matter for me to be at peace; and the truth is, if al the Angels in Hea∣ven, and al the men in the world should come to inter∣pose, and to make peace between God, and any sinner for any one sin; God would presently Answer them, and say, what do you do to come to undertake this work of making peace with me and a sinner; alas you do not un∣derstand what wrong is done unto me by his sin; you know not what injury I have received by his sin, therefore you are not a fit party to be a Mediator. And in this re∣gard no Angel in Heaven could possibly be a fit Peace-maker between God and Man, for they know not what wrong sin hath done unto God; But Jesus Christ knows to the utmost, he understands throughly, and fully al the wrong, and injury that is done unto the Father by the sin of Man; he knows what prejudice his Father sustein∣ed by al the sins of al the men of the world, which no Creature else, Angels, nor Men could ever do. Nay, they are so far from knowing the wrong that is done to God by the sins of the world, as they are not able to un∣derstand the wrong that is done unto God by one of the least sins that can be committed.

Fourthly, Christ is a fit Mediator; because he ful∣ly knew what would please and satisfie his father. If a man should come to be a mediator, to reconcile two that are at difference, if indeed he knew the mind of the Party offended fully and throughly, we would rather chuse such a man to make up the Breach, such a man in∣deed that doth understand to a hair what wil satisfie the offended Party is fit to be a Mediator. All the An∣gels in Heaven do not know like unto Jesus Christ, ful∣ly, and throughly the mind of God, or what it is that wil satisfie him: it is onely Jesus Christ who was with the father, and lay in his very bosom from all eternity, that knows fully what wil satisfie the wrong that is done to the father, and therefore he alone was fittest to under∣take this work.

Fifthly, Christ is a fit Mediator in this, That God the father doth infinitly love him, that he is infinitely dear to the father; and you know that it is a special ingredi∣ent for those to have that are to be Reconcilers, that they should be dear one to another, especially dear to the party that is offended. If a poor man hath offended a rich man in a Town, and he saith within himself, O! that I were reconciled unto such a one. If he can get one that is the intimate friend that that rich man hath in all the world to speak unto him in his behalf, he wil conclude, that certainly the business shal have good success, and that this friend wil prevail. Thus it is with our Media∣tor; he who is our Reconciler unto God, is infinitely dear unto the father, God the father doth infinitely de∣light in him; and therefore whatsoever he shal say, or do, must needs infinitely please God the father. This is our Mediator who is come to reconcile us unto God, he can say, and do nothing but it shal infinitely please, and de∣light the father.

Further, He is one that never did offend. There may be a friend that is very dear to the party offended and yet perhaps he himself hath offended the Party.

But Jesus Christ is one that never offended the father, but hath pleased him from all eternity, and therefore he is a fit mediator, he is fit to Speake for those that have displeased him. As in a family, if a Child have offen∣ded, and another Child come and speak for his Brother, the father may answer, you need speke for your self for you have offended as wel as he: But if another child that never offended his father in al his life, but hath been the most obedient Child that can be in the world, shal come, and speake, this wil be likely to take with the Father much. God the Father professeth before al the world, that Jesus Christ is his Beloved Son in whom he is wel pleased; and it is this Christ that stands up to speake to God the Father for poore Sinners to be reconciled unto him.

Lastly he is a fit mediator in this; That whatsoever he shal do hath an infinit efficace in it selfe: not only is he a fit mediator because God is wel plesed with him; but because that whatsoever he shal lay doune by way of sat∣tisfaction, it hath an infinet value in it. There is such an infinite price such an infinit worth in whatsoever Christ lays doun to porchase this reconciliation, that the infinite Justice of God cannot but say, this is indeed a va∣luable Consideration, and I cannot but acknow∣ledg there is efficacy, and sufficiency enough in this to make up a ful Satisfaction had the Sinns of men been a thousand times more than they were.

Now, what a mediator have we to reconcile us unto God; how comes our sins to make such a breach between God, and us? but because our sins were against such an infinite God at first; the Person against whom we have sinned is the cause which makes such a breach; and so the Person who is mediator, that shal do and suffer any thing for us being such a person as he is; hence comes the efficacy of al that he shal doe, and suffer to satisfie the fa∣ther to the utmost groat. Al this together, namely Christ that is the Second Person, who is God, and man,

Who knows the minde of the father to the ful. Who knows what wrong our Sins have done the Father. Who knows what wil satisfie the Father. Who never offend∣ed the father. Who is infinitly beloved of the father. Al these together makes it, that whatsoever he doth hath an infinite efficacy to satisfie Justice it selfe; and in this re∣gard he comes to be a fit mediator. Al these things J name the rather to incourage the heart of poore Sinners to come unto him; seing it is God in Christ that recon∣cileth us to himselfe.

CHAp. 15. What Christ hath under taken and performed in Our Reconciliation 1 to fatisfy Gods Justice 2 To bring our hearts and subdue them to God.

You wil say; you have shewed us these two things; that it is not God alone, and us, but in Christ, and us, that is reconciled. And you have shewd us what a reconciler Christ is. And how fit. But for the third thing propounded in the 12. Chapter, hath Christ under∣taken to reconcile us? Surely this is a great work to come and reconcile Sinful man unto God; Christ must needs undertake much in this? I wil declare to you what Christ hath undertaken.

1 This agrement there is between Christ and the Father, He hath undertaken that he wil Satisfie what ever his Fathers Justice shal requier. As for example. If one should come to mak a peace between a couple, and the one party hath extreamly injured the other, and he that comes to make peace; he doth not only come and say, Sir I beceech you for my sake, pass by the wrong, and be reconciled unto him, though perhaps this may do much but this wil not do the deed; and this is not the way of

reconcileing God and us, for Christ (though he be dear to the father) only to plead, and Say, O father these poor Creatures have offended the, I beseech the O father, be reconciled to them; no this is not al. But saith the Party offended; wil you under take to satisfie the wrong that is done me? I saith he, who is the Peace-maker, I wil undertake it al; you shal set it al upon my scor. And certainly you wil al conclude, that if he that comes to be mediator, and is dear unto the Party offen∣ded, shal not only intreat, but undertake, that what∣soever he would have of him, requier what satisfaction soever he wil, he wil undertake to under goe it al, espe∣cially if he be a man able to do what he promiseth: You wil al conclude that this wil surly make up a peace. This is the transaction between God the Father, and the Son. God lookes upon man as being an enimy to him, and Christ he comes to mediate, yea, but saith the father; what wil you do to make peace, wil you undertake for mankind, wil you ingage to Satisfy that wrong that they have done me? Yes O Father saith Christ, I wil do it, I wil stand betwen the and them, and undertake for them to satisfie al whatsoever thy Justice can require. And in this regard Christ is not only called a mediator in that place Heb. 8.5. and so forward; but he is called a Suerty, because he hath undertaken to Satisfie what God the father requred for the Sin of mankind; and as he hath undertaken it; so he hath done it now, and the fathers that lived in former times might looke upon God reconciling himselfe to the world in Christ, as Christ had undertaken it, but not fully discharged it. But we may look upon Christ, not only as an undertaker, but as one that hath discharged, and paid al.

2 But that is not al; Christ hath not only undertaken this; but in the next place, as he hath undertaken to satisfie God on his part; but saith the Father; what shal become of these poor Creatures; they have hearts oppo∣site to me, and they are enemies to me, and whatsoever

you do, they wil stil go on in waies of emnity to me? No, saith Christ; I wil do more then this, I wil under∣take to bring them in to you, and to subdue their hearts to you; and whereas they are now enemies to you; they shal come, and submit themselves; and that wicked Nature of theirs, I wil take away through my spirit, and I wil both bring them into a peaceable disposition to∣wards you; so that they shal love you as a friend, and love al that belong unto you; they shal love al your waies, and love your people, and love your holyness; I wil un∣dertake to bring them in to you, as wel as to satisfie you for what they have done. This is appearent; for in the Scripture where ever there is any speaking of Reconcilia∣tion, you have mention of our being reconciled to God, as wel as Gods being reconciled to us; and indeed the Scripture doth make more mention of our Reconciling being enemies to God, than of any thing of Gods working Reconciliation for us. And that place that I quoted be∣fore in the Collosians, is exceedging cleer for this; namely, that Christ hath undertaken for our Reconciliation, for you heard before in, Collo. 1.20. That he had made peace through the blood of his Cross; He hath undertaken to satisfie; and the undertaking of it cost him his blood; our Reconciliation cost Christs death. But then in verse 21. He saith further; You that were somtimes alina∣ted, and enemies in your minds by wicked works, so it is in your Books; but in the Original, it is; Enemies in your minds [in] wicked works; not that you came to be enemies by your works, for that is the advantage indeede that the adversaries have, and say; it is not a sinful Nature in us, but we come by action to act wicked habits; but it is, you are enemees in your minds in works; that is, you did lay out al the enmity of your minds against God; you have natural enmity in your minds against God: and in your minds you do lay out; and improve this strength of your enmity in your wicked

works against God; But saith he you that were thus allienated, and enemies in your minds in wick∣ed works, he hath reconciled, to present you holy, and unblameable, and inreprovable in his sight. Here are two waies by which Christ reconciles us unto God; he hath reconciled us by the blood of his Cross; and then in the Body of his flesh through death to present us holy, and unblamable, and unreprovable in his sight; he hath undertaken this latter, as wel as that other; and he hath undertaken, that we shal not remain enemies unto God eternally, but that there shal be a time when we shal be brought in to God, and have graci∣ous dispositions put into us, so as we shal become frie••ds unto God, and friends unto al that are Gods. There are many that speak much of Christ in regard of his satisfaction, and what the transaction was between God and him; and they think that because Christ hath undertaken to satisfie Gods wrath, what need we care for any thing? what is it, though we live as we list? it is to no purpose what we do, whether we do il, or whether we do wel, for Christ hath done al in the work of Re∣conciliation. But my Brethren see the mistake: Christ hath not only undertaken satisfaction, and to reconcile God unto us; but he hath undertaken with God the Fa∣ther likewise to reconcile us unto him; not to satisfie God alone, but to bring us into a gracious fram, and dis∣position of heart likewise; and therefore except Christ do both, the truth is he doth neither; It is true the one may be done from al eternity; Christ may undertake the one, and undertake that he wil do the other also; but until Christ hath actually done the other, thou canst not conclude, that he hath done the former. That man that perswades himself that Jesus Christ hath done the former, when as he hath not done the latter deceivs himself; and therefore to beleeve in Christ as a Recon∣ciler, is to beleeve in Christ as undertaking these two things. First undertaking with God the Father to

make satisfaction unto him. And then Secondly un∣dertaking for us, to bring us in to the Father likewise: and as Christ must do the one, as well as the other; so he wil be as faithfull in the performing the Second, as he was in the undertaking, and dischargeing the First. Few people think of this, they think much of Christs undertaking to satisfie Gods Justice, and so to Recon∣cile them unto God; but they have seldome thoughts of this, that Christ hath also undertaken to chang their hearts, and to make them friends unto God. But you that go on in wicked works being enemies to God in your minds in wicked works, perhaps you think God wil be Reconciled unto you through Christ, and when you die you shal be saved through him. Remember this point. That Christ the Reconciler hath undertaken with God the Father both to satisfie his Justice, and to subdue your hearts, so that you shal no longer be e∣nemies unto him; and therefore if Christ have not done the other, in your hearts, it is an evident argument, that for ought that yet appears he never undertook to satisfie the Justice of God for you. O! what an argument is here, for men to be restless, and unquiet in their natural condition; You that go on in a sinful, and & ungodly way, you may certainly know, that there is for the present no evidence that Jesus Christ hath undertaken with the Father to make any Reonciliation for you, for if he had, he hath also undertaken on your parts to bring in your hearts to the Father and to make you friends with him, as wel as him friends with you. On the other side, any of you that find the work of the Spirit in your hearts, that begin to find Christ subduing your hearts unto God; that whereas heretofore you did live in waies of enmity unto God, but now you begin to find the power of Christ in his word beating down those proud hearts of yours, you find Christ changing of your minds, and so bringing of your hearts into sub∣jection unto God; Bless God for this, and know that

this is part of Chists undertaking with God the Father, and in that he doth this in your hearts, it is an Evidence that he hath undertaken to satisfie Gods Justice for all your sins. Thus you see how Christ is a Rec••••••••••er, and Mediator.

CHAP. 16. How what Christ hath done for Our Re••oncilition, come to be made Ours. 1. Christ the head of the second Covenant.

There is a fourth thing which I propounded in the twelfe Chapter; and that is, How we come to be reconciled to God in Christ; It is true, Chist hath done it you see: But how do we come to have what Christ hath done made ours, that so we may be reconciled un∣to God?

In a word thus. Christ is looked upon by God the Father as the Head of the Second Covenant, and so we are looked upon in him as Covenanters, and as joyned together in one body in him: this is the way of Christs Reconciling God & us, & the way of the Conveyance of al the fruits of that Reconciliation unto us. This is the Coun∣cel of God concerning the Children of men, that they may come to be reconciled, and saved. As his Son hath un∣dertaken the thing; so it is not only, that he should stand between the Father and us. Its remarkable there must be a Union between him, and us, and he must pre∣sent us to God the the Father as one Body with himself, and the Father must look upon him as the Head of a Covenant to which we belong likwise: So that his obe∣dience, and sufferring is to be looked upon now; not as done by a private person; But looked upon as the obedience, and suffering of a publick Person, of

one that Bears our Names before God the Father. And herein there is a further mistery of godlines. The reconciliation between man, and man, is only when one that is a stranger, comes and stands between, and medi∣ateth; there is not required such a union between him that he mediateth for, and himselfe. But Christ comes not in meerly as a third person between God and us, but he comes to take our very natures upon him, and we are made one in the covenant of grace he as the Head, and we as the members. That look as Adam stood before God as the Head of the first Covenant of works, and so we were al looked upon at first in him, and dyed in him: So Christ who is called the Second Adam stands before the Lord as the Head of the Second Covenant and al those that he doth mediate for, and whom he doth seek to reconcile to the father, stand al before the father in him; so that his work is imputed to be theirs, and the Lord looketh upon them in their Head: fulfiling that Second Covenant of life, and peace that he hath made with poor creatures in him. So that you must not only look upon Christ to be a Saviour, as the Son of God in Heaven; but if you would look upon him with comfort, you must look upon him as the head of a second Cove∣nant, and upon your selves joyned with him as members of him and so presented unto the father through him. Thus God was in Christ reconciling himself to the world, God looking upon Christ, and through Christ, as the head of the Covenant of grace; upon al those that Christ did undertake for, as Covenanters Joyned together with him, comes to be reconciled to al those which shal be everlastingly Saved. This is the mistery of the Gospel, God in Christ reconciling the world to himself. What Christ was hath been opened. And what Christ hath undertaken. and how God looks upon us through this mediator. These things you must search into, and cry unto God that by his Spirit he whuld open these misteries of the Gospel unto you, and

then you shal see much of the mistery of grace, and of the minde of god; and so come to have abundance of peace with God, notwithstanding al the present remain∣ders of uncleannes that are in your hearts.

CHAP. 17. How we come to have intrest in what Christ hath done is further opened:

WE have shewed in the former chapter what Christ doth for the Continuance of this peace between God, and us: that he is at the right hand of God, there making intercession for the Saints continualy; so that if ther be any thing, that might (in its own nature) break the peace between God, and us; this our media∣tor sits at the right hand of the Father, and there (by his intercession) he continually presents himself for the removing of it, and for the continuance of the peace be¦tween God and us; that there may no Breach fal out, for the time to come; this I say Christ undertakes to do, and this is a special work of his Mediation; namly, his being Continually at the right hand of the Father, and there presenting himselfe unto God for the keping, and mantaining of this peace, which he hath made between the Father, and us.

Again; if it be demanded; how we come to have an Intrest in this that Christ doth; (which was the fourth thing propounded in the twelfth chapter) in his Satis∣faction, in al that he undertakes?

The Answeer was this: That Christ is made the Head of a second Covenant; for, as the foundation of the Breach, that was between God and us at the first came by the first man Adam, who was the Head of the first Covenant, in whom we al Sinned, and so turned eni∣mies

unto God: So Jesus Christ is made a Second Adam, and the head of a Second Covenant; and al those that are looked upon as the posterity of the Second Adam, (for so it must be) they are looked upon as one in him. As al that were of the posterity of the first Adam were look∣ed upon as one man in him, and so the Breach was made, and enmity came between God, and al that one mans posterity: so, al that are to be of the Posterity of the Second Adam, that are either actually of him, or are to be born of him by a Spiritual generation, (which in the Scripture is tearmed Regeneration); al those are looked upon as one with him: and hence it is that in the 1. Cor. 15.47. the Apostle speakes of the first, and second Adam as if there were no more but two men in the world, for indeed ther are no more in that sense; nor ever were. The first man (saith the apostle) is of the Earth, Earthly; the second man is the Lord from Heaven, Heavenly. here is the first man, and the Second man. Why, you wil say, are there but two men in the world? No, not in that sense; that is, there were never but two men that did represent al others; and under those two men are al other men in the world repre∣sented before God. Al the children of men that fel from God, the are represented in the first Adam, who was the Head of the first Covenant, and they stand under that covenant: And al those that God intends to be re∣conciled unto, and to glorifie; they are represented be∣fore God in the second Adam who is the Head of the Second Covenant. It is true, if we speake properly; Caine was in order the second man in the world; but Christ is the Second man; that is, the Head of a second Covenant, the Second man that God did enter into the Covenant withal for other men, and in that sense he a∣lone was the second man: As in the same sense Adam is Called the first man so that God is Reconciled to the world in Christ; that is, as in the first Adam, the Breach was made between God, and man: so in the se∣cond

Adam Reconciliation is made between God, and man. And as God imputeth that which the first Adam did, to his Posterity for Condemnation: so that which the Second Adam did, he doth impute to the Posterity of that Second Adam for life, and Reconciliation. And that you have more largly discussed in the most part of the fift Chapter of the Rom. especially from the middle of the Chapter to the end.

CHAP. 18. Eight Consequences of Our Reconciliation being made in Christ. 1. It is a deep Mystery. 2. It is very free. 3. It is sure and certain. 4. It is full. 5. It is an honorable way. 6. Yet in such a way as doth debase man. 7. It is firm and ever∣lasting. 8. This Reconciliation was a very diffi∣cult work.

THere are yet the Fift, and Sixt, particulars mentioned in the Twelfth Chapter that follow in the Explica∣tion of this point of Reconciliation with God in Christ, and when we have done them we shal come to the Appli∣cation of all the six thiings.

And the Fift is, some Consequences that follow from what hath been spoken. for if we be Reconciled to God in Christ, we may from thence draw diverse Cosequen∣ces; I shall not now do it by way of Application, but only shew you how such Consequences as I shal name do naturally flow from what hath been said. For if, the Reconconciliation between God and us be in Christ then there are these particulars of it; and these things may be said concerning it.

Consequence. 1.

First, Hence it followeth, that the Reconciliation of the Children of men with God, is a very great and deep mystery, it is not a thing that can ordinarily be unde∣stood, it is not a thing that is wrought in a natural way. But to reconcile any soul unto God, is done in a way that is most deep, and hidden, and is (of it self) a most glorious Mystery. And therefore when the Scrip∣ture speaks of our Reconciliation with God in Jesus Christ; it tels us, that it is the hidden Wisdom of God, 1 Cor. 2.7. We speak the Wisdom of God in a My∣stery; even the hidden Wisdome which God ordei∣ned before the World to our glory. It speaks of the very same thing, that my Text speaks of; viz. That God was Reconciling the world to hemself in Jesus Christ, and this he saith was the Wisdom of God in a Mystery the hidden Wisdom which God ordeined before the world to our glory. And then again, verse. 10. God hath revealed them to us by his Spirit; the particle [them] is not in the Greek, but only thus. God hath revealed to us by his Spirit; that is, This Mystery, for the Spirit seacrheth all things, yea, the deep things of God. That is the first thing that followeth. It is a Mystery.

Consequence. 2.

The Second is this. Hence our Reconciliation with God is very free, it is a work of free grace; it is reconci∣ling himself in Christ; it is not reconciling himself to us: for what we do our selves, or for what we can do; No, there is nothing that we do, or can do, nothing that Angels do or can do for us, that can reconcile us unto God, but we are reconciled unto God in Christ; there∣fore the work of Reconciliation of us is nothing but free grace, we do not contribute any thing at al unto this great work, it is al done in Christ; it is altogether free. If

there be anything required of us, yet it must be God and Christ that must work it; all, every thing of our Reconciliation (whatsoever particular there is in it) it is al in Christ, and therefore altogether free Grace to∣wards us; Christ is the guift of God, and every thing that is indeed in him, and by him, is a free guift to us. That is the Second thing that may be said of this Recon∣ciliation, that it is free.

Consequence. 3

The third thing that may be said of it, is this; That it is sure and certain, there is a certainty, a sureness of this Reconciliation; Why? Because God hath wrought so strangly about the work, and he would never work so strangely about such a work but he would have it come to somwhat; he would not have this work (after he hath done all) to vanish. Those indeed that hold the Doctrine of free wil, and say, that indeed there is a price payd upon condition if we do beleeve, but we are left to our selves, either to beleeve or not beleeve, and God onely propouds the means; What do they teach but thus much? That after al the Councels of God that are wrought for our Reconciliation, and after those great things which God hath done for us in Christ, it is in the power of man to make al to be void and of none effect, and that there should not be any one man in the world reconciled at last; for ir must needs follow, that if it be left to man to beleeve or not to beleeve, and that it is in his power whether he wil or not; then it is in his power likewise to make al the Councels of God, and the great works of God in Christ to be of none effect at al; that after God hath from al eternity plotted the work, and sent his own Son into the world to be made a Curse for the sin of man, to die & to make al that ado, & al that work about the matter of Reconciliation, & Atonement; yet, (if that Doctrine were true which is a Belzebub error a false Do∣ctrine

of the greatest magnitude) it had been possible, hat (notwithstanding the doing of al this) all had een lost, and Christ might have dyed in vain, and not one soul in the world saved; I say this must needs follow upon that Doctrine. But now if that we hear that there is so much done, as there is for the making up of our peace & Reconciliation with God; then on the other side, this must necessarily follow, & certainly be conclud∣ed on, that there are some that are to be reconciled to God, and that this work shal never be lost; God wil never plot so great a work, and send his Son into the world to do so much as he did for the sin of man, and at last suffer it al to be lost; but he wil certainly bring some unto salvation. I confesse, when a poor sinner, that is made sensible of what sin is, and of the Breach that sin hath made between him, and God; when he thinks of the greatness of the work, what it is to be reconciled unto God, he trembles, and shaketh in hmself, fearing it were to good news to be true, and least it were not certain and sure. Yea, but when he comes to understand what God hath done for the accom∣plishment of that work, how God not only hath pro∣mised it; but we can say now, that it is done, that the Lord hath indeed sent his Son into the world and that he is made man, and that he hath been under the Curse of God for mans sin, and he hath been C••ucified dead and buried, and is ascended into Heaven, and sits at the right hand of the father, and al those glorious Mysteries of the Gospel (spoken of in the Old Testament) are now fulfilled, and accomplished; when a sinner comes to understand this, O! then he thinks, surely there is a cer∣tainty, a sureness in this work of Reconciliation with God. And as when Jacob heard that Joseph his Son (whom he loved) was yet alive, the Text saith, the heart of the old man failed, he did not beleeve it, he thought it was two good to be true; But when his other Somes came and shewed him the Charriots that Joseph had sent, and gave

him such real demonstration of the thing; not only that he was a live, but that he was the greatest man in Egipt, and next unto Pharoah himselfe; then the text saith; that the Spirit of Jacob revived, and he said, is Joseph my sone a live? I have enough: So when a Siner that comes to be made sensible of the evil of sin, and the greatnes, and widenes of that Breath that is between God and him; when he comes and hears one preach of the Doctrine of Reconciliation, and of Attonement be∣tween God and the Soul, and how that al his Sins may be pardoned, and God may become an intire frind unto him, and he come to be saved, and glorified eternally in the higest Heavens: The hearts of a poore Sinner beginns to fail; but when he can tel him what great things God hath done to bring this work about; that God hath in his infinite wisdome found out such a glorious way for reconciliation, that he hath sent his son, and he is become man, and hath been under the wrath of his father, and Satisfied for mans Sin, and died, and shed his blood, and is now assended into Heaven, and is at the right hand of the Father, and an Advocate, and an interscessor; upon this, the sinner may come to beleeve that there is a reallity in the thing, a Certainty in this worke of reconciliation. My Brethren, the work of reconciliation, is a Sure thing indeed: it is not a notion, fancy, or an imagination, but there is a re∣ality. and a certainty in it; and al this follows from hence; that it is [in Christ:] we could never be so er∣tain of the thing, except we had these real demonstra∣tions of Gods heart towrads us. Suppose God had sent an Angel from Heaven to preach to the Children of men the Doctrin of reconciliation, and to tel them, that God was wiling to be reconcilied unto them; alas, this could never be made out to be so Certain unto them; but stil the hearts of poore Siners would have been afraid, and would have thought, surly whatsoever is said unto us, is but a little to quiet us for the present; certainly the

mater is not so, as it is declared unto us, this would not have been so certain, though an Angel from Heaven had declared it; but when God shal please to give this evidence to us of his heart being towards us, and of his willingnes to be reconciled unto us, that he hath wrought so strangly for us in sending the second Person in trinity to be made man, and him to do thus, and thus to worke out this work of Reconciliation: Upon this we may come certainly to conclude: that the heart of God is real in the wo••k. In Rom: 4.16. we have an expression to this purpose; therefore it is of faith saith the Apostle: it is: what is that? that is the pro∣mise of life and peace; for of that the Apostle is speak∣ing in that place: It is of faith; why? that it might be by greace, so the end the promise might be sure. Mark here these two properties of our reconciliation with God, Wee are reconciled in Christ. Upon that, first it fol∣lows that it is a great mistry. And then secondly, that therfore it is free; [therfore] (saith he) it is of faith that it might be free. It is of faith; as if he should say; it is from God in Christ; for faith doth relate alwaies unto Christ: It is of faith; that is of faith in Christ: that it might be by greace. as if it had not been by faith; if it were by any works that we should do, then it were not free; it were not by grace; but it is by faith in Christ, that it might be by grace. And then secondly: it is of faith in Christ, to the end that the promise might be sure you wil say: would it not be suer though it had not been by faith? suppose God had only sent an Angel (as I hinted before) would it not have been sure? No, not so sure as now it is; for in that it is by faith upon Christ, we have Christ to pitch upon as the Object of our faith for our reconciliation with God, and by that it coms to be more sure then it cold be by any other way. We cannot conceive that it were possible for the Lord by any way to reveale the reallity of his heart, and the certain∣ty of his work in reconciling the world to himself so as by this means, in that he hath reavled it to be in

Chirst. And that is the Third thing that follows from it.

Consequence. 4.

The Fourth thing from thence is this. That if it be in Christ, then as it is sure; so it is full. Indeed were it in any other way that God did reveal Reconcili∣ation to us then in Christ, we might be afraid that there were something in the heart of God against it, that the heart of God did not fully close with us, & to be fully Reconciled with us: but when we hear what God hath done to Reconcile us to himself; what a price he hath paid for it, what cost he hath been at to accomplish it, and that his own Son hath undertaken to bring us and the Father together, and so to make up this Re∣conciliation; then we may conclude it a full, and per∣fect Reconciliation. Jesus Christ would never undertake such a work, but he would Compleat it, and he hath Compleated it; and therefore when you hear this word of the Gospel that we are Reconciled to God in Christ, we may conclude, that the work is a ful, and a compleat work, because it is done in him. That is another Con∣sequence.

Consequence. 5.

Further, if the Reconciliation we have with God be in Christ: hence in the Fifth place it follows, that God is Reconciled unto man upon very honorable tearms, it is an honorable Reconciliation, for it is such a Recon∣ciliation wherein God suffers nothing at all, but he hath all made up. If God had come, and only passed by our offences, and so had been reconciled to us without a∣ny more ado, the Devils perhaps might have cried out a∣gainst him, and have said: Where is the glory of thy Justice? these have sinned against thee as wel as we, and the Breach they have made upon thy Justice is no way made up; thou hast been by them dishonored, and that

dishonor that thou hast receivd by them is no way an∣swered. But now, Man being reconciled to God in Christ; none of the Devils in Hell can speak against Gods Ju∣stice, or against his Righteousness; for as God is Re∣conciled, so he is Reonciled upon honorable tearms. Indeed a man that hath an inferior who hath offended him, when he can see no other way to help himself; but that he must put up al the wrong, and injury that hath bin done him. It is a far different thing, then to be reconciled to the party offending upon honorable terms; for if he could come to have this wrong made up again, and not only he that hath offended come to submit himself to him but all the injury that he hath done him fully satisfied; this were honorable. So is the Reconciliation between God and us, it is so honorable a Reconciliation, that it wil be the glory of God before the Angels, and Saints to al Eternity and it is that which God doth much re∣joyce in, as being exceedingly pleased with it, seeing his honor is made up in this Reconciliation. That is a fifth Consequence from hence.

Consequence. 6.

Sixtly: Followeth this; If we be reconciled to God in Christ, Hence our Reconciliation is in such a way as doth altogether debase man; and though it be upon honorable tearms; yet it is in a way, wherein man hath no cause to glory in himselfe: It is the greatest way for the lowing, and humbling of man that posibly can be there could be no way devised, wherein man should be recon∣ciled to God, and yet be abased so much, as he is in this way of Reconciliation, when he truly Considereth it. For it is true, we are reconciled, but how? we began it not our selves, we did nothing in it our selves, al was done by Christ: therefore in Rom. 3.27. saith the Apostle; where is bousting? It is excluded; by what Law? of works? no, but by the Law of Faith. God

(indeed) hath done great things for us, but al that which is done for us, is not thankworthy to our selves; it was al done without us. God was [in Christ] Re∣conciling the world, to himselfe; and therfore though it is in honorable tearms (in respect of God) yet, when we seriously Consider of it, we have ground, and Cause sufficient to be abased in our selves; even to the very dust. And then.

Consequence, 7.

Yet further. Our Reconciliation being in Christ; Hence it follows: That it is a most firme, and lasting Reconciliation, an everlasting Re∣conciliation; as it is in Christ, here is the ground of the Everlastingness of it; Hence it is, that there is nothing can make a Breach again between God, and us, so as we should become Enimies againe unto him; so that when we understand this Reconciliation with these properties, and Consequences; then we understand aright what it is to be Reconciled unto God.

Consequence 8.

There is one Consequence or poperty mor of this Re∣conciliation that I must ad to what I mentioned before. And that is this. That if it be in Christ that we are Recon∣ciled unto God. Then certainly the work of Reconci∣liation is a very difficult work; it is a mighty hard thing; Heaven, and Earth must be moved before this can be done, and God even shakes the Heaven and the Earth in this work. It was the difficultest work that ever God himself undertooke; and the difficultest work the Son undertook; for when he undertook it; you find that he did sweat at it, and before he had done it, it cost him his very hearts blood; therefore it was not an ordinary and slight work to reconcile God & man

together, but a most difficult work, because it was in Christ.

CHAP. 19 Three Reasons why God would be Reconciled to the world in Christ and no otherway. 1. Be∣cause God the Son is most glorified this way. 2. Because God the Father is most glorified this way. 3. Because there was no such way as this to melt the hearts of sinners. Or to encourage them to come to God.

BUt there yet remains to shew you the Reasons Why God would Reconcile himself to the world this way in Christ, and no other way. And for that I shal only give you these Three Reasons.

Reason. 1.

First, Because in this way the Father glorified his Son; had it not been for this way of Attonement, we had but little understood the glory of the second Person in Trinity. No, nor indeed of the Third Person; nor the distinction of the Persons: and therefore, before the Gospel came to be made known to the Sons of men, the distinction of the Persons in Trinity was very little made known: And in those places wherein the Gospel is not revealed, and made known; there is nothing fully known of the distinction of the Persons in the Trinity. Now for the glory of the Trinity, and more especially for the glory of the second Person, the Son of God (who is the special Person in the work of Reconciation) hath God chosen this way of Reonciliation. It is true in∣deed, the Third Person, and the Spirit, is sent by Christ

and in the Consummation of the work of Reconciliati∣on, the glory of that Person appears; but the main weight of the work lies upon the Son, and for the glory of the Son of God hath he appointed this way to be Re∣conciled to the world. And indeed it is such a work, as the Son himself doth exceedingly glory in, and accounts this to be a great part of his glory, that he is appointed by God the Father to be the Mediator, to reconcile God and man together. I besech you observe this; this work of Reconcilation betweene God and us, it is that which Christ himself doth glory in, and it is that; which he counteth next unto the glory that he hath Personally with the Father, as he is generated of him from all Eternity: next unto that, Jesus Christ glories in this; that he is appointed to be a Mediator between the Father, & sinful man. And that Christ himself doth glory in this work, I wil give you a Scripture, or two to prove it. That place which we have in the 13. John, 31. is remarkable for this. Therefore when he was gone out, Jesus said; Now is the Son of man Glorified & God is glorified in him. Glorified now, When? It was when Judas betrayed him. and when he was going to shed his blood, and to die for the sin of man, and to Compleat and Perfect this work of Attone∣ment, or Reconciliation; Now (saith he) is the Son of man Glorified: as if so be he should have said; I was indeed designed by the Father from all Eternity to un∣dertake this work of Reconciliation, and I came into the world for this very end, that I might do it, and all this while I have been a doing of it in a way of prepara∣tion, but the main work is stil behind for me to accom∣plish, and perfect this work of Reconciliotion; but now it is at hand; Now I am going to die, and this my death wil bring an end to the work, and now (saith he) is the Son of man glorified; yea, here is the glory that I ex∣pected from al Eternity; this is the glory that I rejoyced in when I was in the Bosome of the Father; for then I knew of this; I knew I was appointed to be a Medi∣ator;

I knew it would cost me my Blood when I should come to compleat that work, and now the time is come when it is to be performed: and therefore now the Son of man is glorified. I say, Jesus Christ accounteth it his glory that he is appointed to stand as a Mediator be∣tween God, and us. And therefore you shal find, that when the Scripture speaks of Christs being appointed for this work by God; that he rejoyced in it exceeding∣ly. Psal. 40.6. Sacrifices, and Offerings thou didest not desire, mine eares hast thou opened: burnt Offer∣ings, and Sin Offerings thou hast not required; then said I, Lo I come, mine eares (saith he) hast thou opened: what is that which God spak to him, unto which his eare was opened? That which God the Father spake to him, was this: Son; the work of Reconcili∣ation between my selfe, and sinful man, I have appoin∣ted, and designed you to it; I have appointed you to go to be a Mediator between us, and to undertake to make Satisfaction; and such satisfaction, as that sinful man, and I may be at peace; as that Mercy, and Justice may be Reconciled together. For let me tel you, (as I have hinted before) God, and we could never have been reconciled, except Mercy, and Justice had been reconciled. Now God the Father tells Jesus Christ, that he hath appointed him to this work. And saith Christ; my eare hast thou opened: O, I do entertaine this worke and entertaine this gladly; yea, though I know that I must be made a Sacrifice for the sin of man. And observe what follows in vers, 7. then said I; Lo I come; I am ready, and willing to do this work, for in the volum of the Book it is written, that I should do thy wil: that is; in the Scriptures it was written before ever Christ came into the world, that he should come to perfect this great work. And verse 8. I delight to do thy wil O Lord yea, thy Law is in my heart. What was this wil of God? Certainly this wil of God here spoken of; was that Christ should be a Mediator between God and man; and

to make up this Reconciliation; and O, saith he, I do even delight to do this wil of thine, though it be a wil which wil cost me deare. And saith he, thy Law; this Law that requires of me to come thus to be a Sacrifice, and to shed my blood to the end that I may be a Media∣tor between man, and God; even this Law, it is with in my heart. This is one Reason why God Chose this way of Reconciling himself to the world; because it tended to the glorifying of his Son, and his Son acknow∣ledgeth it, that it was his glory: and therefore just when he was going to die, he breaketh out into th••se words; with desire have I desired, to eate this Passo∣ver; because that was to make way for his death, which was the accomplishment of this work of Reconciliati∣on.

Reason, 2.

A second Reason why God would have this way of Reconciling man to himself, is. Because, in this way the Father himself is most glorified; the Attributes of God do shine in a greater luster in this way of Recon∣ciliation, then if so be God had been reconciled unto man only in passing by the offence, and so no more to do; for now shines forth the glory of his Wisdom, of his po∣wer, and of his Justice, as wel as of his mercy; not only mercy, but the other divine Attributes of God shine in this way of Reconciliation exceedingly bright; and there is no such Glass to behold the glory of God in as the glory of the Gospel in the Mistery of Reconciliation. We indeed behold and see the glory of God in the Glass of the Creatures; But in the Gospel, in the work of Reconciliation in Christ, there is the bright Glass where∣in al the beams of the glory of Gods Attributes are vnited together, and shine with a Transcendent luster. Yea, there is not only a luster, and a shining forth of them, but a heat, and a warmth that is reflected in the behol∣ding

of them. In this way of Reconciliation God him∣self is glorified; and therefore that Text which I named John, 13.31. You have this likewise said; that as Christ acknowledged himself to be glorified by this work; so saith he, my Father is glorified in me; and therefore in Chapter, 17. About the beginning; Father (saith Christ) the hour is come, glorifie thy Son, that the Son may glorifie thee. And verse, 4. I have glorified thee on Earth; how hath he glorified God? I have finnish∣ed the work that thou gavest me to do; that work of Mediation; that work of Reconciliation between thy self and sinful man; that work I have finnished, and in that work I have g••orified thee upon Earth. And the truth is; this is the glory that God expecteth from the Children of men even to be admired, and magnified in this great work of Reconciling the world to himself in his Son. And that is the second Reason.

Reason, 3.

A third Reason is this: Because the Lord saw that there was no such way to melt the heart of sinful Creatures, and to draw them to come, and close with himself, as this way; no such way to incorrage the hearts of poor sinners to come in to be reconciled unto God as this; even the Consideration of the great things that the Lord hath done to make peace and Reconciliation between himself and sinners. God (I say) foresaw this; and because he would have a way to break the hardest heart in the world, and to draw the most stout, and stubbarne sinner unto himself; therefore he hath chosen this way above al others of Reconciliation. This the Gospel tels us in that parrable wherein you have the letting out of the Vineyard unto Husbandmen; and it tels you when the Master sent one servant and they beat him; and he sent an other, and they beate him; and at length he said within himself, I wil send my Son,

surely they wil reverence him; as if he should have said; Here are a company of hard hearted, stubbarn, stout, wicked creatures in this world, and they have had this argument, and the other argument to work upon theire hearts to perswade them to come unto me, but so hard are their hearts, as that they give a rebound to al the arguments that they have; and there is nothing strikes into their hard hearts, there is nothing melts them, no∣thing perswades them to come unto me, But I have one argument more, and that shal break the stoutest, and hardest heart that is; and that argument shal be a pre∣vailing argument if they be those that are appointed to life; if they be such as are not lost Creatures for ever, and what is that argument? even this; that I am recon∣ciling my self to the world in my son; I wil send my Son into the world to work out this reconciliation; and there I wil reveale so much of my glory, that when they come to see this, O, their hearts shal be fil'd with admiration; they shal stand and wonder at the goodnes and riches of my grace, and their hearts shal melt before me, and shal at length be gained unto me. when they come to heare thereof Certaynly it is the most Dange∣rous thing in the world for the hearts of men not to be melted not to be gained upon with this Doctrin of our Reconciliation with God in Christ. And remember it; if your hearts when you come to hear of this Doctine be not gained upon, be not drawn unto God; it is a shrew'd argument that you are lost Creatures; for God himselfe looks upon this way of reconciliation as the most gaining and prevaling argument that posibly he can use to gaine the heart of any man. And except you finde your hearts gained upon by this, you may take it as an argument of a most dangerous Condition in which you are. I dare ap∣peal to those whose harts God hath gained to himselfe, let them Say, what was it that gained their hearts, what was it that broke their hearts most kindly at first and Caused them to fly unto God; was it not the o∣pening

of this mistery of Reconciliation in Christ, was it not Gods tender of his mercy to the souls of poore sin∣ful creatures in Christ, And woe to those Persons that shal Sit under the ministry of the Gospel the droppings of heaven and here the blesed tidings of Reconciliation in Christ, and yet not find their hearts gained by this argument; for this was one special end why God those this way of Reconciling himself to the world, that he might by this gaine the hearts of the Children of men to himselfe for ever.

So that now you have had al these things opened in the point besides the proof of it in Scripture. first you have had shewed unto you, that there cold be no Reconciliation but in Christ. secondly; That Christ was a fit mediator to reconcile God and us together; and in what particular. thirdly what Christ hath under∣took to do for the Reconciliation of us to God, and what he doth to this very day. Fourthly how we com to have Interest in what he hath done for our Reconciliati∣on. fiftly the several properties, or consequences of this Reconciliation which doth discover to us what a kinde of Reconciliation it is. And then the Reasons why God would reconcile the world to himself in this way rather then in any other way.

CHAP. 20.

APPLICATION. Ʋse. 1. See the woful misery sin hath brought us unto; humiliation for sin us ful.

THis improvment of al by application to our selves folows. Indeed a great part of what hath been insist∣ed on though it hath been by way of Explication, yet it

hath been Applicatory. But there are yet further things by way of Application to be presented to you, al flowing naturally from what hath been taught neither shal I need to be long in it because it is but only a working upon your hearts the same things which I have inlarged upon in the opening of the Point.

ƲSE. 1

1. then from this point; that God was in Christ Reconciling the world to himselfe. Hence is presented before us the woful misery that sin hath brought us into. There is nothing that sets out the Breach between God and man so much as this. That the making up of that Breach must be in Christ. There is a great question now on foot. Whether humiliation be necessary or no; whether men must be made senssible of their natural condition, and so be humbled, and that way be brought unto Jesus Christ. There are a great many that Catch hold upon the abuse of this Humiliation so as wholly to exclude it (but exceeding ignorantly) because that some would make humiliation as if it were a Condition of the Covenant, which indeed it is not; and when they heare us say, that it is not a Condition; they presently Con∣clude that there is no need at al of it; because say they, Humiliation doth not at al interest us in Jesus Christ. And because some perhaps wil trust two much in their Humiliation, and rely upon it, therefore others wil wholly take it away, and exclude it. But: though humiliation is not the Condition of the Covenant, though it is not that which doth give us an interest in Jesus Christ; though it is not that which we are to rely upon; yet there is very much need of humiliation, and that we be made sensible of our lost Condition by sin; and by that which hath been delivered you may see a necessity of it: for Consider; I suppose if you beleive that God wil pardon your sins, and that he wil be Reconciled

unto you, you beleive it is in Christ: Yea, you wil say, that is Certaine; and therefore seeing Christ hath wrought our Reconciliation what need we be humbled for sin. Certainly my Bretheren in that which you say, if you understand what you say, there is implied the deepest work of humiliation, and the strongest argu∣ment thereunto that it is possible for any Creature to be Capable of in this world. How is that, you wil say? Thus. I beleeve that God is reconciled to me in Christ; what? hath God wrought my reconciliation in his Son? hath he brought it about by Jesus Christ? and chosen that way above all other wayes to do it? Then certainly such was the Breach between God and me through my sin that al the Angels in Heaven, and al the men in the world could never make it up. Such was the Breach that my sin had made between God and my soul as it is required so great a mistery of Godliness to make it up, as the very Angels themselves are not able to comprehend. And indeed it is the greatest work that ever God did do, or that ••ver God wil do to al Eternity. Consider what it cost to make up the Breach that sin had made between God and thy soul.

And againe; If you beleive that you are reconciled to God in Christ; you do not only see and are Convinced of the greatness of that Breach, but you must be sensible of it too; for can I go out of my self, and exercise such a gloriouse act of Faith upon Christ as Mediator, and yet not be sensible of what Christ hath done? Cer∣tainly the work of faith can never be raised in the heart, But it is raised so as the sinner knows what he doth when he doth beleive, and is sensible of what he doth. And if this be so; take but these two things. That when a man beleeves in Christ as Mediator, that he knows what he doth; when he beleeves, and is sensible of what he doth; take but these two things for granted, and I wil warrant that foul wil be humbled; it follows of it self, and of its own nature; it need not be required as a Con∣dition,

it is as necessary to the work of faith as light in the Sun when it shines, or as heate of the fire, and indeed it is implyed. As for example. When I am to go to such a place, or about such a business; it is true, going is not the condition required; it is not required that I should travil so many stepps by way of Condition, but that such an act should be performed; that I should be at such a place at such a day to do such a business; now though this be not expressed in a condition, that I must go so many miles, and the going of the miles is as neces∣sary as the other; and though that be not required yet it is implyed in the act that is required; and it is to be looked upon as necessary, as that which is required as a Condition. So, it is true, humiliation is not the Con∣dition of the second Covenant, it is not the thing that in∣tersteth us in Jesus Christ, but it is that which the nature of faith doth necessarily imply; for faith is an under∣standing Grace; and indeed it is the most gloriouse worke of the soul that ever was: for a soul to beleeve in God through Christ; to beleeve that God is Recon∣ciled to him in Christ it is the most glorious work under heaven

Now when I beleeve in Christ as a Savior; what is he a Savior from? a Savior from my sin, a Savior from the wrath of God, and this the Soul must necesarily be senssible of, how else can it put forth such an act of Faith; and I know no faithful preacher in the world that ever pressed humiliation further then this; that when men beleeve in Christ, they must know, and be sensible of what they do; you must know Christ is a Mediator, and if he be a Mediator, what is he a Media∣tor for? why, to make up a Breach between God, and you. And then you must know what that breach is; that is, the breach that your sin hath made. And then you must know what sin that is; Namely, that your sin hath provoked the Justice of God, and put you under the Curse of the Law. So that you see the necessity of opening the law, though it be not a thing which interest∣eth

us in Christ, yet it follows of it self as a necessary Consequence without which you cannot understand Christ as a reconciler. This is therefore the first use If God wil never be reconciled to any Soul but only in Christ; then that Soul that comes to be Saved must come to see it self in a most woful Condition; for such a Creature as hath need of such a Mediator must needs be in a most Wretched, Damnable, Misserable, Cursed condition in it self, for else it could never requier such a Mediator. And certainly there is no such way to honor Christ as this. When men speake of Christ, and of free Grace, except rhey instruct people in this; Namely the breach that is made between God, and them through sin; how can any of their Avditory understand what Christ is. Christ is a Mediator; what to do? to save from fin, What? from what sin? from sin. What is that? sin must be made known if Christ be the reconci∣ler between God, and us; because Reconciliation im∣plies a breach, and a breach that is made by sin, and if you know not what breach is that is made, how can you honor Christ as Mediator? So that you must know what that breach is: that breach is the enmity that is in your hearts by Nature; you must know what that en∣mity is, and be sensible of it, or else you can never give glory to God in Christ. And though many have so much in their mouthes of Christ, and of free Grace; yet it is apparent in their Course that they do not give glory to Christ; Christ hath little cause to thank them for any glory that he hath from them in their Conversation; they rather blott, and staine the name of Christ: and what is the reason? The truth is, they never rightly un∣derstood Christ as a Mediator; they never knew what it was to have need of a Mediator between God, and them, and so they having but a superficial knowledg of Christ; Christ hath but a superficial glory from them. That is the first Use.

CHAP. 31.

Use, 2. Discovering of Mistakes about Recon∣ciliation.

2 IF God hath reconciled himself to the world in Christ. Hence we are to take notice of the great mistakes there are in the world in the point of Reconciliation with God. Certainly if this be a truth; that the only way of making up our peace with God is in Christ; then the world doth gennerally mistake in the great matter of Reconciliation with God; and a mistake, in this, is an undoing mistake, a damning mistake; a Soul may perish eternally meerly thorugh a mistake in the matter of Reconciliation. A man may be troubled for sin, and cry out of his sin, and may break off the practice of his sin, and cry unto God in Prayer that he would pardon him, and be reconciled unto him, and yet mistaking here, and not understanding that it must be God, in, and through Christ that reconcileth himself: the mistake in this may prove an undoing mistake to that Soul; and although they should be Crying out of their sins al their daies, they may perish at last if they do not know, and rightly understand how to close with Gods mercy as it is in Christ: if they do not understand, that it is God in Christ that reconcileth himself to the world. We know the greatest part of people look for their Recon∣ciliation with God meerly in a natural way; they have sinned against him, and they wil cry unto him for mercy, and for pardon, and so they think al may be made up between God and them. I remember Luther hath a notable speech concering this in his meditation about the way which God hath appointed for reconciling of man to himself, that it is in Christ. It is intollerahle

and horrible blasph••my (saith he) to faigne any worke by which thou mayest presume to please God; and he gives the reason of it. It is therefore intollerable, and hor∣rible blasphemy for any to faigne any worke by which they shal presume to pacifie God, when they shal see, and hear that God cannot be pacified any other way, but by such a way, as the blood of his Son one drop where of is more preciouse then the whole Creation. And upon this ground being meditating of Gods reconciling the world to himself, and that it was by such a way as the blood of his Son, and that one drop of his blood is of more value then al the Creatures in Hea∣ven, and Earth; hence it was that he affirmes is to be horrible, and intolerable blasphemy for any man to think to pacifie God any other way. Nay, when God by such a way hath appointed Reconci∣liation, for a man to neglect this, and to think, that any work of his own shal pacify God; especially those that heare the Gospel preached to them, when they shal think of any other way of their own, and so neglect the way that God hath appointed this is indeed a most in∣tollerable, and horrible blasphemy: and Certainly it is that which provoketh the Lord exceedingly; that when a sinner shal be made apprehensive and sensible of the Breach that is made between God and him; for that sinner to think the Breach to be no greater then may be made up with any work of Repentance, or good mean∣ing or good works; the Lord disclaineth to look upon that sinner in this his folly; that a man should think that the Breach between God, and him is a matter of no greater moment. No, my Brethren, you must know, that the Breach between God, and you by sin, is a mat∣ter of another manner of Consequence then can be made up by prayers, or feares, or any thing else that you can do al this is untempred Morter. It is true, when there is Repennance, and turning unto God, it is a good signe that God is at work with your hearts; but that cannot

do the deed; it is in Christ; it is the blood of the Son of God that must make Satisfaction for sin; it is that which must make the Reconciliation. This is that which is indeed the great doctrine of the Gospel; and til you receive this into your understandings, into your hearts al other things that we preach are to no purpose at al, it wil never do you good, till you have imbraced this, you wil never Sanctify Gods name, nor gloryfy God in your Conversations, nor have any true peace within your doores, til you come to receive this point into your hearts; that God is in Christ Reconciling the world to himselfe. Take heed therefore of any mistakes in this point. That is the second Use.

CHAP. 22.

Use. 3. To encourage sinners to come to God for Re∣conciliation: And discouragements removed.

The Third is a Use of incouragement to sinners to come for Reconciliation with God. You may remember that one Reason why God did on purpose appoint this way to Reconcile himself to the world, was, that he might break the hearts of sinners, and that it might be an encouragement to sinners to come in, Is this Gods End? O! that then God might have this end in your souls This hath bin our endeavor to open what we could, this Doctrine of the Gospel, namely, of Gods Reconciling of himself in Christ; and we have not done this only from this Text but from others: and though divers other things have been spoken, yet you cannot but know, that the drift of al hath bin to this purpose, that God may have this glory of gaining our hearts to himself, and that it might be an incouragement unto you to come in to be reconciled unto God. Are

there any that are apprehensive of the Breach that sin hath made between God and their souls? I suppose there are many. You put up papers of complaints of the hardness of your hearts and that you cannot be sensible of sin as you desire; it is a sign that there is some sensibleness therefore of the breach between God and you. Now the Lord in opening of this Doctrine propounds the way of Reconciliation, and he would fain draw your hearts to come in and to be reconciled unto him; what is it that hinders? These two things are the Only hinderance.

First, The great distance that is between God, and a Creature; I am a poor vile worm, and the Lord is an infinite, glorious, dreadful God. O! but that I might take off this dreadfulness from you, that that might not skare, and hinder you, therefore he propounds himself to you in his Son. If God should indeed speak from Heaven by thundring, and lightening, and call in sinners to come in and humble your selves, and seek to make your peace with him, that might skare you, and upon the sight of the distance between God and you, you might not dare to come in. But saith God; I call you now in my Son, my Son that came to be like one of you, and to be made sensible of your infirmites, it is in him that I offer you Reconciliation. This takes away the dreadfulness of God from sinners, and therefore a mighty incouragement. And though there be such a di∣stance between God and us, yet there is a Christ be∣tween God the Father, and us. Though we be the poorest worms in the world, though we are mean, and vile Creatures, yet if we were ten thousand times meaner then we are, seeing there is such a Mediator between God, and us; this makes up the distance. Christ is such a Mediator as there is enough in him to make up all the di∣stance that can be between God, and man.

Another hinderance, or discouragement is sin: either the greatness of our sin, or the multitude of our sins, or the long continuance in our sins is that which hinders

us from comming. O! saith the soul, I have been so vile a sinner, and I have continued so long, and I have mul∣tiplied sin one after another, and is it possible for such a one as I am to be Reconciled? It is true had'st thou to deal only with God as he is in himself, thou mightest de∣spaire: But know O! sinner that it is God Reconciling of himself in Christ; therefore though thou beest a great sinner, & a sinner of a long continuance; yet there being a Reconciliation with God in his Son; seeing that Christ hath undertaken such a work as to make up a peace be∣tween God and sinners, and to mediate for them; thou may'st be encouraged to come in, and to lay hold upon this grace of God in Christ.

If thou sayest thou art unworthy; and that there is no worthines in thee for God to regard the for. Al this is stil answered with this. It is God that is reconciling the world to himselfe in Christ. Indeed were it so that there were nothing but God and thee to deal together; and if thou wert to deal only with God, himselfe thou mightest be afraid but thou hast to deal with God not in himself win his Son, for so he hath Set forth himselfe the to world, he is reconciled to the world in his son, and herefore that may incorage thee notwithstanding al thy unworthines.

And what Further hast thou to discorage thee?

O! thou wilt say; God is infinitly Just to punish sin.

Stil this point wilbe Sufficient to remove al discorage∣ments; that he is Reconciling the world to himselfe. Though he is Holy; his Holines is pleased in Christ: Though he is Just: his Justice is satisfied in Christ. So that there is enough in this point to take away al object∣ions, to remove al discouragments that any Sinner in the world hath. And therefore as God doth propound this on purpose to draw sinners to himselfe that they may be reconciled unto him; So let them know; that the more grace here is received for the taking away of al objections, and discoragments; the more wil sinners be left without excuse another day if they do not come

in and lay hold upon this grace of God in Christ; God wil have his glory that way if he cannot have it the other. God primarily intends his glory in reconciling the world to himselfe; and therefore takes away al discouragments from siners that they may come in and venture their souls upon his rich grace, and mercy in Christ; But if God cannot have his glory from that point; then, the more this is preached in any congregation, the more wil God have his glory by the stopping of mens mouthes that they shal not be able to say another day; O, the Lord was terrible, and he was a hard master, and I durst not goe unto him. Indeede my Conscience told me I had sinned against him, but I durst not goe to him for mercy for I was afraid of him. The mouthes of men shal be stopped another day that have heard this doctrine or God reconciling the world in Christ opened unto them, and have not come in, and layd hold upon it. Indeed it is the plea of many a servant that hath offended his master, when one comes to him and Saith; why do not you goe and humble your self before your master. O, Saith he I dare not, he is such a furiouse man that he wil fly upon me presently, I had rather suffer very much then go to him; and this they think excuse enough; and many poor Servants wil rather wander up and down the Contry, and perish, then go backe to their master? But noe sinner can say so of God, let him be never so vild a siner that is departing from God, if one should come unto him and say; you wreched sinner whether are you going? you are departing from God, you are going away from him, but behold God calls you to come in; O, goe, and humble yor soules and lament your sin, and lay downe al those weapons of enmity a∣gainst God which you have taken up. This sinner now cannot say; how shal I dare to look upon God, I that have been such a vild, and wretched Sinner, Surely God wil distroy me, and consume me. No, the Lord pro∣pounds himselfe to you, a God or mercy in his Son, and

tels you, that he hath provided a meanes in his Son to be reconciled unto you; and that his heart hath been so much upon reconciling himselfe to the chrildren of men, as that he hath sent his son to do this worke and though it cost the very blood of his son, yet he wil do it; and therefore sinner if thou dost not come in, but wilt go on in wandring from God and Conti∣nuing in wayes of enmity against him, thy blood be up∣on thine own head. Thou hast read this blessed do∣ctrine of the Gospel opened; that God was reconciling himselfe to the world; and that he was reconciling him∣elfe to the world in his Son; and that God excepted that when this message was brought to a Congregation; the whole Congregation should come and fly unto him; and that the world should be fill'd with Cries; O! that we might be Reconciled unto him. Our Lotd expects this day from some of you to heare you reflect this upon your selves by crying unto him for Reconciliation in his Son; that should be the issue of such sermons as these are; God ever after such preaching looks to heare some soul repeate in prayer to God, and tel him what it hath heard in the Ministery of the word; and upon that make a prayer unto him according to what it hath heard. As in this manner; The Lord expects that this day some sinner, or other should get alone, and be crying unto God in prayer. Lord, I have heard, not only that there is a possibility for sinners to be Reconciled, but there is such a glorious way of Reconciliation, that thou hast done it in thy Son. Such an honorable way; and such a certaine way of Reconciliation; and that thy heart is much in that way. And Lord I have heard, that this is a way, that takes away all objections in the world; al the discouragments that can be immagined; and thou hast revealed it to that end, that is, that thou mightest break the hearts of sinners, and draw them to come in, and accept of that blessed covenant that thou hast tendred to them in Christ, and to be reconciled unto thee. Now Lord I desire to cast my soul upon

this free grace of thine in thy Son; O! that I might feel thy spirit inableing me to such a gloriouse work as this; and O! that the Lord might heare such things as these from some of your Closets this day; it wil be that which wil even cause the heart of God to rejoyce that ever he opened the doctrine of Reconciliation to you; other∣wise it wil turne to the quite contrary end; it wil only serve to stop your mouthes at the great day. That is another Use.

CHAP. 23.

Use, 4. Dispaire not of Gods making peace in this Nation.

YEt once more: If there be such a way of Reconcili∣ation between God and us; if God hath wrought it so, that it is in Christ. Truly from hence we have no Cause to dispaire in Gods power, and wisdome, and goodness to make peace in this Nation; God hath done the greater work. You see that God is a God of peace and loves peace; and to the end that he might be at peace with the wretched Children of men, he hath wrought so wonderfully as to send his own Son into the world and provide such a way that he may be sure that peace may be made, and by that way he hath done it: He hath made peace between Mercy; and Justice; there is peace made between an infinite provoked God and wreatched sinful vild Creatures. I told you before that this was a mighty difficult work; yea, the most difficult that ever was, or can be in the world. If God hath therefore wrought such a work so difficult, in a way so gloriouse. Then from hence learne not to dispaire, but that God may worke even peace for us in this Nation, and an honorable peace, and a good peace too. We are not

only hereby incouraged to cry unto God for peace be∣tween him and our Souls; but we are by this incouraged to cry unto him for peace in the Nation, and that he would put an end to these woful times of destruction, and misery, and war which many of our Brethren have suffered, and bled under. And indeed those that do understand, or have ever felt the work of God in working peace between his maiesty and their Souls, they are those that have such intrest in God, as if any people, shal prevail with him for peace in the land, it must be these; they wil prove to be our peace makers in the conclusion, howsoever people at present cry out of them as if they were the means and instruments of making the gratest debate, and as if they were the enimies of peace: No my Brethren, they that have experience of this great work of God, of making peace between himself, and their Souls, they are they that he at the Throne of grace continually crying unto him that is the prince of of peace to make peace in the Land.

We desire peace. But you wil say; How can it be done that way? Why should we say how? when God himself hath made peace between Heaven, and Earth. We see things so intricate, that we know not how it should be done, and we wonder it should ever be brought about, that the Spirits of men being so set one against an∣other there should be a Reconciliation: But God hath waies in his infinite Wisdom that we are not able to com∣prehend, the spirits of any of our Adversaries are not so desperately bent against us, but there was as much enmity between us, and God, as there can be betwixt us, and any of our adversaries in the world: and we have no such exasperated enimes against us, as we were by nature against God. If therefore God could find a way when we were such enimies unto him to make peace betwixt us; and him; then hath God likewise a way to make a true setled, and constant peace between our Adversaries, and us: And we should desire; that as

God hath made our peace with him firme, and sure; so that what peace God makes in this land, it may be somwhat like unto that peace that he hath made between Heaven, and Earth. There is a firme peace made be∣tween God, and us, a peace that we may rest upon, and confide in. A peace betwen our adversaries, and us, (as things now stand) we cannot count it sure; you cannot be sure of your lives one night after it is done; as things now stand. But we must desire such a peace might be made, as there is made between God, and us; sure, and firme, and stable. Therefore pray much, and be∣leeve much as you are able; and though things be brought to such a straite as there is no likelyhood in the thoughts of men how it should be done; yet they are not brought to such a straite as things were between God, and us be∣fore he reconciled himself unto us. And there was more required to make up that Reconciliation betwixt God, and us, then there can be between us, and our adversa∣ries. And what was it that made our peace first with God? God was in Christ reconciling the world; it was the blood of his Son that saved our blood, and therefore let al those that are godly go to this God of peace, and not only cry to him by Prayer for the making of a true, and firme peace amongst us; but present unto him the blood of his Son to that end; and say; O Lord; thou that sentest thy Son into the world to make peace be∣tween our Souls and thee; look upon that blood, and let that blood prevail with thee to make peace in Eng∣land; that there may be no more of the precious blood of thy Saints spilt, and shed amongst us. Here is the way to get peace. And Certainly if the blood of Christ were able to make such a peace between us, and God as is firme, and lasting: it wil be able also to make peace in this poor Nation; and such a peace as shal be firme, and lasting too.

Thus we are incouraged in regard of external condi∣tion; in regard of the peace of our land; that seeing

God hath done the greater, he is able much more to do the lesser. That seeing God hath reconciled mercy, and Justice together, and made peace betwixt Heaven, and Earth, when the Breach was so great, as al the men in the world, and the Angels in Heaven could not find out a way to compose the difference, and make up that breach, yet he hath done it: He can certainly also com∣pose the differences, and make up the breach that is a∣mongst us.

CHAp. 24.

Use, 5. Those that have assurance of their peace with God; highly to prise it.

HEnce then if our Reconciliation with God be such as hath been opened, and if it be wrought after that way; Then an other Use we may make of it is this. Namely: That al those that have any comfortable assurance that their peace is made with God, they are to prise it highly, and not easily, and lightly to loose the assurance of it; Why? Because it hath cost so much as it hath done, and it hath been wrought for them after such a strange manner as it hath been; the greatest work that ever God made; and wherein his wisdome, and goodness, and power hath been seen; now that which God hath set himselfe to worke so powerfully in, to the end that he might acom∣plish it; and that which hath cost so dear as it hath done; that wherein so much of the mistery of Godliness is contained; suerly then if we have obtained the assu∣rance of it in our selves, we should highly prise it, and we should seeke to preserve it, and not loose it; we know not how. I remember when we opened the excellency of

our Reconciliation with God and, what admirable fruits did flow fom it; we had there a Use like unto this; that because it is so excellent we should preserve it and not let it go lightly, But now this Use is drawn from the way of Reconciliation, that it is a Reconciliation in Christ; and in indeed the argument fals more strongly upon us here then it did formerly, before, the argument was, that we should prise it because we have such com∣fort in our Reconciliation; because such admirable fruits doe flow from it; because it is able to carry us through al troubles in the world. But now we must seek to preserve it, because we have it in Christ, because it is that which cost more then ten thousand worldes are worth; because God hath wrought so wonderfully to bring it ahout. Hath God therefore spoken peace to any of your souls? take heed that you turn not again to folly; Psalm: 85.8. I wil hear what the Lord wil say, for he wil speak peace to his people and to his Saints; but let not them return again to folly. Hast thou gotten any comfortable perswasion that the Lord is reconciled unto them Christ; and God hath made thee to know that Reconciliation with him was a difficult work? it may be it cost you many tears, and prayers, and much trouble before you could get it, and a long time you were seeking of it in a Legal way, and crying unto God for his mercy to pardon your sins, and Seeking to him in that natural way; but then you could not have peace spoken to your hearts, but in time the Lord opened the mistery of Christ unto your souls, and then you sought Reconciliation with him in Christ, and you saw how that it was in his blood that your peace was made. Have you got peace in an Evangelical way through Christ? O! Make much of it; it is a precious Jewel in that it comes to you in such a way as this is; it cost God dear, and it may cost you dear; but whether it cost you dear or no; you may be sure it cost God dear, therfore make much of it, do not loose it: to loose it fully so as God should

again be••ome your enemy, that indeed you cannot do; but you may loose it in your apprehensions; you may loose the comfortable assurance of it.

There are Two waies that Christians may loose the comfortable assurance of their peace with God. First through the weaknes of their faith, secondly through the sinfulnes of their lives.

CHAP. 25. Christians may loose the assurance of their Peace with God through the weakness of their Faith. 1. Weakness, When they think the sin they fall into, doth presently cause an enmity between God and them. Object. What need Beleevers then be careful to avoid sin? Answered. 2. Weakness, Judging Gods works as enmity against them.

FIrst, Through the weakness of their Faith; and that in Two waies.

Weakness. 1.

When they shal through their weakness think that that sin they fall into, or are overtaken with, doth pre∣sently cause an enmity between God, and them. I make no question but there are many souls that God is recon∣ciled unto, and somtimes have had some comfort in the assurance of this reconciliation, and yet if at any time they be but overcome with the sinful distempers of their hearts, they presently think, that this puts an enmity between God, and them again, and they begin to look upon God as upon their enemy, and think that all the peace is broken between God, and them, and this makes such a Breach between God, and them, as that al that God hath done, is undone again, and now they think that God is against them in all his waies, and contrary

unto them as unto an enemy. It's true, Carnall hearts that do not understand what the difficulty is of making peace with God; or what a breach it is that sin makes between God, and the soul; they can sin, and sin, and sin, and yet think God wil be merciful to them stil, and never look upon their sin as enmity unto God, or upon God as an enemy unto them in regard of their sin. But take a poor soul that understands what sin is, and hath found it a hard thing to make peace between God, and himself, as soon as any sin overcomes such a soul, the dayly weaknesses many times make him think that God is an enemy to him; and however he had good hopes before, yet the breach is again as wide, if not wider between God, and him as ever it was. Now by this know, you do dishonor much the great work of God in Christ in the point of Reconciliation. surely it is as great a dishonor as you can cast upon Christ; when he hath come to make Reconciliation between God, and you, and when he hath undertaken it, and done it so throughly as he hath; and when it cost him his very life to do it, yet when you apprehend this Reconciliation to be no otherwise, but that upon any offence, you think al is undone again: truly this were but a very poor Re∣conciliation. Suppose two that were at ods one with another, and a great breach hath been made between them; another comes and reconciles these two for the present, but yet so as that the one shal watch the other, to take an advantage against the other, so as if there be but the least offence committed, they shal be as great enemies one to another as before; this were but a poor Reconcilia∣tion. So when you come to think, that upon every sin you commit, after you have had your peace made between God and you, though you can appeal unto God in the sincerity of your heart, that it is the greatest burden in the world to you, that you do thus sin against him, and you would think it the greatest mercy in the world to be delivered from that body of sin: yet, when you shal

come to think, that upon this sin you have committed, the breach is made as wide as ever it was with God; What a dishonor do you put upon Christ? What a Reconci∣liation hath Christ made for you? O! therefore beleeve that Christ hath made another manner of peace with God then so; and know, that it is not a peace that can so soon be broken. If a Bone-setter should set a Bone in your Body that were broken, or our of joynt, and set it so that it is right for the present; but yet so too, that if you stir your arm, or leg, it is out of joynt again; you wil conclude, this is no skilful Bonesetter. Christ came from Heaven for this very end, and purpose, that he might joyn God, and us together, that he might make us one with God. Do you think that Christ hath only set us so together, as that upon every dayly infirmity, we should be out with God again? No, certainly he hath set us strongly together, more strongly then ever we were, Adam in Innocency, when he was without sin, had not such a strong peace with God, as thou hast in the mid'st of thy sins. It is a truth; and though we cannot speak of such things without trembling, in regard we know how ready carnal hearts are to abuse them; yet this is a truth, and so I would have Christians to look upon it; to look upon the re∣conciliation that is made between God, and them, as a peace firmer then ever it was with Adam, and God, though Adam had no sin, and they have many sins, for Adam had it not in Christ; and therefore think upon it as such a Reconciliation as Christ hath wrought, and so honor God in it, and sanctifie God in it. If indeed it were no other reconciliation then thou hast got by thy own prayers, or then thou hast got by thy own tears; then thou mightest feare, that, that reconciliation might be broken upon thy renewing of sin. And the truth is; this is the ground why those that have inlightned Cons∣ciences, are so ful of feares, and doubts; those indeed that have no inlightnings in them, are without any feare

but the other are ful of doubts, and feares; and it is upon this ground; because that peace they have, is no other but that which they have gotten by their Prayers, and by their duties, and by their teares, and by their good meanings, as they think, and never bring in Christ; they never have been acquaynted with that great Mistery of Godliness. Now, that peace with God that thou hast got any way but by Gods revealing the work of his reconciling himselfe to the world in Christ; that peace wil never hold long; but thou wilt be ready upon every temptation, upon every suggestion; upon every new sin committed, to cal that peace into question: But if thou hast been rooted in Christ, and thy peace grounded upon that which is beyond al thy duties, and al thy teares, and prayers, nnd canst look upon God as reconciled unto thee in Christ; this peace wil hold, and this may hold notwithstanding abundance of sins may remaine in the soul of one that is thus recon∣ciled unto God. And therfore for your help, because you may not upon every sin cal in question your reconcilia∣tion with God: know this; that being reconciled unto God, thou art not under the Law so as that every sin against the Law should put thee under the sentence, of eternal death: thou art not under the curse that doth threaten everlasting death to those that so sin. Here is the difference between one that is reconciled unto God, and an other that is not. One that is not reconciled unto God in Christ, is so under the Law, as every sin he commits, be it little, or great doth put him under the sentence, and curse of eternal death: the neglect of any duty, be it never so smal doth it. But now, here is the priviledg of a Beleiver; when thou art once a Be∣leiver, and so art in Jesus Christ; then the sins thou committest; those should indeed be for thy humiliation; but there is none of them that do put thee under the sen∣tence of eternal death; neither upon this ground art thou to keep the Law: that is, to keep it so, as to think,

that if thou do it not, or that every breach of the Law should put thee under the sentence of eternal death. In∣deed others that are under the Law, they must looke to keep the Law, whether they be able or not; but the Law hath no power over thee that way, and thou art not upon that ground to keep it; and therefore thy sins which thou committest, do not put thee under the sen∣tentence of eternal death, as the sins of others do: there is no condemnation to them that are in Jesus Christ; & it is true of every moment, and instant of time, that there is no condemnation to them that are in Jesus Christ. I wil give you another scripture for this, that is as cleer as the other, though not perhaps so much taken notice of It is in Rom. 7.5. For when we were in the flesh, the motions of sin which were by the Law did worke in our members to bring forth fruit unto death. Note the Mo∣tions of sin which were by the Law did work in our members; What did they do? they brought forth fruite; and fruite unto death; this the blessed Apostle saith was when we were in the flesh. But now being Beleevers; though we have the remainings, the motions of sin, yet they are not such as bring forth fruit unto death. None of the sins of Beleivers bring forth fruite unto death, for they are delivered from that power of the Law; that the Law cannot come with the sentence of death upon them. This is an high priviledg of Beleevers; and the right knowledg of this would help us that we should not think, that our peace with God is so broken that God is our enemy through every sin which through humane frailty is committed.

Object. You wil say; what need then Beleevers to be careful to avoid sin; may they not take liberty to walke as they list?

O! No; there are other arguments besides this. In∣deed had they a slaveish spirit, had they no other argu∣ments to perswade them from sin, but this, that sin would make God, and them enemies, it were somewhat.

Men that object, and say; that Beleivers may do what they list because their peace with God cannot be broken: The truth is they themselves have slavish hearts; and they do not know the strength of other arguments to keep them from sin. I deare boldly affirme this: that a Beleever should not upon the Commission of sin think, that therefore he is now under the sentence of death, if so be it be such a sin as may stand with the state of Grace, as many weaknesses, and frailties may; for there are some sins; as liveing after the flesh, which the scripture speakes of, which if Beleivers live in they shal die. You wil say; what, can they perish eternally? yet this is made as a means to keep them from living after the flesh: But if they should come to live after the flesh which Gods grace wil keep them from doing in a con∣stant way; they shal die; and so far they may appre∣hend eternal death were due unto them, if it were pos∣sible for them to fal into that condition, to live after the flesh. But it is not true, that a Beleiver upon every sin he committs should be under the sentence of death; for being once Beleevers we are freed from the Law. And therefore the Apostle after he had spoken of the Law of God to the same purpose in Rom. 5. He answers this Objection. What shal we say then? shal we con∣tinue in sin that grace may abound? God forbid: How shal we that are dead to sin, live any longer therein: and then follows. Even as sin hath raigned unto death; so grace must raigne through righteousness to eternal life. The Grace of God raigns, domineers over al things that come to oppose it; even over al our infirmities, over al our sins; over whatsoever may seem to contradict it; the grace of God raigns; there is a domineering power in the grace of God over al things that would contradict it; but this is through Righteousness. Thou hast sin in thee that would oppose Gods reconciling Grace; but it; ••aigns notwithstanding that sin of thine, and it raigns to eternal life; it hath a raigning power to carry thee

through al difficulties, and hinderances to eternal life; and al through the righteousness of Christ. Therefore Beleevers that they may keep their peace with God, are to look upon al duties required in the Law as bound to do them; and that they are not freed from the duties the Law requires; their relation unto God redeeming of them, doth not take away their relation unto God as a Creator; stil they are bound to God as a Creator; as wel as a Redemer: But they should look upon the Law as comeing to them in the hand of Christ. It is an excellent speech which Luther hath for this O! how sweet (saith he) are the commandements of God unto us, when we receive them, not as they are in the Book; but as they are in the wounds of Christ? When we reade the Commandements of God in the wounds of Chrst, And receive them there; O! how sweet are they then? then we obey them out of sweet principles, not out of Legal respects, as if upon every Breach we should be brought under the sentence of eternal death, as we did before. This I take to be the meaning of that place in Rom. 8.15. For you have not received the spirit of Bondage againe to feare. What is the spirit of Bond∣age? The spirit of Bondage that causeth feare at first; before one is a Beleever, is this; either perfectly obey the Law, or Perish, saith the spirit, even the spirit of God, whether able, or no; you must obey every thing or die; and if thou hast sinned against the Law, thou art now accursed notwithstanding al the duties that thou hast done; the spirit of God saith so to al unbeleivers and this causeth feare; but saith the Apostle; you have not received the spirit of Bondage to feare again; though perhaps thou mayest feare upon thy weakness, that God wil turne thine enemy upon every Breach: but the spi∣rit of God saith not so, that thou art therefore accursed but that spirit inableth thee to go to God as a Father to heale thy weakness, and to give thee power against them, and the Contrary is such a mistake as indeed is a great dis∣honor

to the work of God, reconciliation of God in Christ. We must put much upon that great work which God puts so much upon, and if we did, we might go up, and down in the world, with a world of comfort, and it would increase sanctification. Indeed to deny al kind of obleigment of the Law to God, and to say that men are not bound to keep it, as God being their Creator &c there is an exstream vanity in it, but to give the Law that which is its due, and to give the Beleever his due too; to shew how farr we are bound to it, and how far delivered from it, this is a great mistery of the Gospel and people should labor to understand it aright, and take heed, least out of a desire to apprehend the grace of God in Christ, we do not go too farr in ovrthrowing our obligations to God by the Law. One would think, that this which I have delivered (if mens spirits were not very wanton) were enough, namely, that we are not under the sentence of condemnation, though we are not freed from the Law, and the duties thereof as God is our Creator, and we should think the grace of God magnified in this, and therefore thus far take hold, and make use of this Grace of God in Christ, as not to loose the comfort of it. This is the first weakness that hin∣ders men from preserveing the comfortable assurance of their peace with God.

Weakness. 2.

The second Weakness is this. When men that are god∣ly are ready to judg of Gods works through their weak∣ness, as works of enmity against them; not only of their waies towards God as an argument that God, and they are at enmity; but they are ready to judg al the admi∣nistrations of Gods providence, as if they were the works of an enemy to them; as if God were in them, walking contrary to them: This is a great weakness, and disho∣nor unto God. Let the wicked, and ungodly judg so

if they Wil. As God saith; fury is not in me; who would set the briars, and the Thorns before him? he wil go through them. When God comes in outward waies of misery; ungodly ones may look upon them as God walking in them contrary unto them; they may look upon al his works as the works of an enimy, and as one that intends their ruine, and destruction: they are to look upon every trouble, if it be but the least distemper of their body as the beginnings of eternal wrath, and a making way for eternal misery for ought they know. But they that are reconciled to God, it is their weakness if they should look upon the greatest affliction they meet withal as a work of Gods coming towards them as an enimy. No; you must know; that there is this power in your reconci∣liation with God in Christ; as

First, That there is nothing that ever God doth to∣wards you, that doth tend to everlasting wrath, nothing, whatever it be. Here is thy comfort; that thou mayest build upon this; though thy affliction be sore, and though they be long upon thy body, or estate; perhaps thou loosest al that thou hast, and it may be God de∣livers thee up into the hand of thine enemies, and they trample upon thee as dirt; yet nothing of al this tends to eternal wrath. As on the contrary; though a wicked man may have a great many favors from God, and fruits of his patience; yet no wicked man hath ground to make such an interpretation of any good thing he injoyes from God, as to think that this doth tend to his eternal good. So those that are beleevers, though they meet with ne∣ver so great afflictions; yet they have not sufficient ground to make this interpretation of those afflictions; that they tend to their utter undoing. And one would think that this were enough on the other side; for men to beleeve; that whatsoever afflictions they meet with∣al in this world; the wrath of God in al those afflictions is taken away; they shal not tend to their ruine, and e∣eternal

misery: that though the afflictions themselves may remaine yet the poyson of every affliction, which is the wrath of God, is taken away by Christ. Nay, whatsoever befals us in this world; is so far from ten∣ding to eternal misery, that it is, through the love of God tending to thy good: that which doth seem to be most cross to thy desires, yet, it is such as tends to thy everlasting good in Christ. And this, one would think is enough for the sattisfaction of mens hearts in the point of afflictions. As what was delivered before may be enough concerning our freedome from the Law; So what I have now writ in being chastened for our sins.

Take but these two things that no evil, no chastisement that shal befal us, shal tend to our everlasting misery nay, nothing shal befal us, but it is out of love and tends to our eternal good. These two being granted, one would thing, one might grant any thing else; that God may shew a fatherly displeasure against us for our sins though not as a revenging judg; that God may exercise his wis∣dom that way, to mannifest his holiness, and how he disliks sin &c. One would think this might safely be granted, granting the other two. And indeed these two and the other concerning the Law, al our divines that are Orthrodax grant, and these are enough to satisfie us about the free grace of God in Christ, and beleevers be throughly revited, and grounded in this, they may come to keep the assurance of their peace with God; for what shal hinder, either their sins, or Gods afflictions; now neither of these should hinder a beleevers peace, but that he may be able stil to preserve it, looking upon God through Christ. This is concerning the loosing of the assurance of our peace through weakness.

CHAP. 26. We may loose the asserance of our Peace with God by our sinful walking.

SEcondly we may come to loose our peace, the assu∣rance of our peace with God, through sinfulnes; through our loose, and carnal walking with God; by this means we may come to fear, that such walking can∣not stand with the condition of a Beleever; and then indeed a beleever is put to a nonplus and it wil be a great while before he can be satisfied. In the other, when it is but a dayly infirmity, and when it is such as he strivs against, he is easily satisfied; but when it comes to that, that it is very like walking after the flesh; as indeed many fal so fouly, as you can scarcly perceive any differ∣ence between one that works after the flesh, and him; his exceedingly clouds the light of Gods favour, and exceedingly hinders the Comfort of his peace with God And O, how justly may the Lord abraid thee, and say what, did I set that infinit wisdome of mine a work to find out such a way of Reconciliation with thee? and is it worth no more then so, but that thou castest of the comfort of it, that thou mightest give liberty to thy loos∣nes, and negligence, and to have the flesh have satisfa∣ction? And so Christ himself may abraid the: what, shal I come from the bosom of my father, and take upon me the form of a servant, and be made a curse, that I might make peace between my father and thee, and is it worth no more but this; that thou castest away the Comfort of thy assurance for such a sinful distemper of heart, to give thy liberty to live after the flesh? Yea the Holy spirit may come, and a braid thee, and say. What, shal I come, and reveal the deep councells of God towards thee, and shew thee what those things were that God

from all eternity hath done for thee? shal I open the mi∣steries of Christ unto thee, and draw thy heart unto him; and shal I speak peace unto thee, and yet when al is done, thou shouldest regard this so little as for the sat∣tisfaction of some base distemper of heart, loose that which I have thus brought to thee; loose the comfort of al that I have done for thee? both Father, Son, and Holy Spirit, may abraid thy negligence, and the loos∣ness of thy heart, and life. Yea, and thine own Con∣science may tell thee, and say, did not I often hint un∣to thee, that if thou didst give liberty to thy selfe to walk thus, and thus loosely, thou shalt loose thy com∣fort, and thou shouldst' come to apprehend God to be a terror to thee? and wilt thou even in these dayes of tro∣ble, when men crie out of feares, and dangers take such a foolish course to loose thy peace with God? Is there any thing in the base distemper of thy heart that can countervail this loss? Look upon those that walk holylie, and closs with God, and let their Conversati∣ons abraid thee; they keep their hearts cleane, and maintaine their peace with God, and when they lie down, they lie down in peace, and they awake in the comfortable assurance of their peace: and when thy heare of warrs, and rumors of warrs, yet so long as they can look up to God as their reconciled Father, their hearts are fixed, and stable; and though they suffer the spoyleing of their goods, and ••he loss of all that is deare unto them; yet they know, that within their bo∣som there is that which wil afford comfort enough unto them. And yet thou, through the giveing sattisfaction to some base, and sinful distemper, or lust, canst not think upon God without terror; can'st not apprehend him, but as an enemy. O! unworthy soul; how shouldest thou be confounded in thy own thoughts, for the loosness, and negligence of heart in preserving that peace which Christ hath wrought between the Father, and thee, so strangly, and so wonderfully! Work these things (my Brethren) upon your hearts; any ground all

upon this; that we are reconciled to God in Christ; our Reconciliation was wrought by such a strang way as by Christ, and it cost his blood to work it: therefore, if we have any hope of our peace with God, we had need looke to it to preserve it.

CHAP. 27.

Use. 6. Give God the glory of our Reconciliation.

Againe, we have yet a further Use here If God be reconciled to us in Christ; it teacheth us to give God the glory of this great worke; adore the infinite wisdome, and mercy, and goodnes of God in this work of his towards us, reconciling us to himselfe in Jesus Christ. When Christ was born, the Angels Sang; glory to God on high; peace on earth: and it was upon that ground that they Sang it: as if they should have said. O Lord, what a way is here for thee to make peace upon earth; that thou shouldest send thy Son? here we looke upon a poore Infant in a manger, and this In∣fant is the eternal God the second person in Trinity, that hath thus taken mans nature upon him, and here he lyes in the cratch; even the same person that made the world. What a strang work of God is this to bring peace upon Earth; peace after such a way as this! glory be to God on high And this is the thing we should spend our dayes in; to adore, the infinite wisdom, and goodnes of God in this way of his, in reconciling the world to himselfe in Christ. God expects, that al the children of men to whom Christ comes to be made known to, should even fal upon their faces, and spend their days in adoring and praysing, and magnifying this great work of God. God expects that we should have mighty high thoughts of this work; and if our thoughts be not high

of this work, and be nor lift up above al Creatures, we do but take the name of God in vaine. God doth not care for any other glory we give him, except we give him the glory of this work. It is true when we see the works of God in the Earth, and in the Seas, we should glorifie Gods power, and Gods wisdom &c. But except your heart be taken with this master peece (as I may so terme it) with this great work of God, of Reconciling himselfe to the world in Christ; God wil rject al your other gloryfyings of him. I mean so reject them, as he wil not accept of them in comparison: therefore this is the thing that God accepteth above al; and this is the comandement of God, that we should beleeve in his son, and that we should give the Father the glory due unto him for reconciling himselfe to the world in his Son. This is the worke that shal be done in Heaven to al eter∣nity: This is the thing that God himselfe delights in a∣bove al that ever he hath done; that takes up his heart above al. And if it do not take up your hearts, but you look upon it as an ordinary thing, and so indeed count the blood of Christ as a comon thing: O! know, it is a high indignity in that thing in which he doth expect most glory from. And let me say this; Hath God reveal∣ed this work of his Son unto thee; and is thy heart taken with this great work that God hath done; and art thou continualy adoring of the greatness of that work of God? peace be unto thee; for this is as Good an evi∣dence that thou art reconciled unto God in Christ, as any I know. But I must hasten.

CHAP. 28.

Use. 7. To love Christ, And do or suffer for him.

AGain. Is it in Christ that we are reconciled unto God? O! let Christ be beloved by us. Let us say with the blessed Martyr Lambert; None but Christ, None but Christ, which he spake too when he came to the stake to be burnt for Christ: a good Lessen for us by the way to take out, that may come to suffer very hard things for that which we have undertaken to do in obe∣dience to God; yet for us to rejoyce when we come to suffer banishment, or loss of goods, or life; to rejoyce that ever our hearts were ingaged in the waies of God; It is a sign of grace indeed. Many men when things prosper can go on, and rejoyce that they were ingaged in such a business, but if they find that it shal not prosper by outward success, and that there are many miscarriages, they repent of what they have done; and that is the rea∣son why we have so many run away now, and have withdrawn themselves from that which before they would spend their lives, and dearest blood in, and not only withdraw themselves when they see the work a lit∣tle hot, but betray the cause: But here is a tryal of god∣liness; that if I have engaged my self in the waies of God; and God by his providence casts me into such waies as bring trouble unto me, yet I can rejoyce that ever I was ingaged in them. Thus it was with the bles∣ed Martyr that cried out none but Christ, even then when he was at the stake for Christ. It may be a Carnal heart might say. Yea, Lambert before you rejoyced in Christ, and talked of Christ, but what say you now? that you are come to be burnt for Christ; had you kept Christ within your self, you might have preserved this Body of yours: O! no, Christ was even then, sweet unto this

man, when he was going to suffer for him, and even then, none but Christ. And indeed there is cause sufficient for Christ to be dear, and sweet unto us even in the midst of al sufferings. It is true, it may cause us to have the world to be our enemy; but what of that, when Christ hath made peace between us, and God the father; this satisfies the soul of a man to the ful, and therefore the soul wil love him, and will rejoyce in him, and bless God that ever he was ingaged in any cause for the sake of Christ; because Christ is his blessed Reconciler, and because Christ hath made a peace between God, and his heart; although men are his enemies, yet he knows that through Christ God is his friend. Christ hath made men our enemies indeed but it is accidentally, but he hath made God our friend; and he himself saith; Do you think I come to bring Peace? No, I come to bring a sword: through the profession of the Gospel there is a great deal of enmity amongst men and I beleeve this rage, and enmity that is on root here in England, Christ himself accidentally is the cause of it. On the one side, the desire of Gods people is for a through Reformation; and on the other side the hatred of mens spirits against Christ, and his Ordinances, wil rather undo themseleves then Christ shal have any Glory, they wil rather put their Necks under an Antichristian yoak, yea, under the yoak of slavery, and make themselves, and their po∣sterity slaves, then to be under the yoak of Christ; and this is the very bottom of that bitter mallice and rage that is now in the hearts of men, for there was never the like example of a people, that should be enraged one against another for their own mind. We might have peace, and we might have liberry if we would but unite our selves as one man against Papists, and others that are notorious, and abominably wicked to subdue them. But now because that peace, and liberty would bring in Reformation with it, and men should not have that li∣berty for their lusts as heretofore they have had, upon

that they will have no peace at all; and they will rather be slaves to the wills and lusts of men, and to the Devil, then come under Christs yoak. Thus the Gospel is in great part, the cause of the sword by accident. What though? Shal we not love there∣fore, Shall we say? since there was so much preaching, and profession, we have had such and such wars, and strifes, and troubles: would men be quiet, and contented, they might be at peace. O! what is this, but to be con∣tented to be without Christ, without truth, without peace of Conscience? so that because we would fain have these; that is, we would fain have Christ, and fain have the Gospel, and truth, and peace of Conscience, we can have no peace with men, but yet blessed be God for Christ; for although Christ be as a bundle of mirth, that hath much bitterness in it, yet let him lie between your breasts, let us rejoyce in him, let us love him, let us bless God for him, and be glad that ever we were en∣gaged in his Cause. O! that great Peace-maker be∣tween God and us, how dear should he be to our hearts? And as that Martyr said when he was to suffer for him. What have I but one life to lay down for Christ? O! that I had many; So should we say; what, is our life in danger for Christ? O! that we had many lives that might be al in danger for him. I heard a credible relation of a yong man that was in the business that was in Kent, & had a shot through the shoulder, and fel down as dead, and for a while lay as dead, but recovering and getting up, and having strengh enough to discharg a musket; said, wel, I wil spend one life more for this Cause. The truth is, had we one, yea an hundred, a thousand lives, we might very wel bestow them in a cause wherein we might testifie our love to Christ, and bless God that ever we were engaged therin though it hath brought such a disturbance between man, and man. And let this be one particular wherein you are to manifest your love to Jesus Christ as the great Reconciler; namly, that you

are willing to be reconciled one to another, to be recon∣ciled to your Brethren for his sake: this is one good way to manifest your love to Christ. It may be such, and such have wronged you, and there is a great breach be∣tween such a neighbor and you. A natural man may be willing to be reconciled upon natural grounds; it is a troublesome thing to be in Contention, and it is more comfortable to be at peace with my Neighbor; and so through a natural love unto peace some wil be contented there should be peace made between them, and the o∣thers they are fallen out withal; and it is good to go so far: But when you can bring your selves to this; not onely out of love to peace, because it is good for neigh∣bors to be reconciled; but when you can think thus. Christ hath reconciled my soul when I was an enemy unto God; he hath come down from the bosom of his Father, and laid down his life for me: and Christ is dishonored when there are such breaches between friend, and friend; therefore out of love to Jesus Christ who hath reconciled my soul unto the Father I am willing out of that very principle to be at peace with others.

CAHP. 29.

Use, 8. In Seeking Reconciliation by Christ.

LAstly; if it be in Christ that we are reconciled unto God. Let us al learne in seeking Reconciliation to eye Christ, and carry him in our armes. If there be any of you that now begin to have your consciences stirred, and to be made sensible of the breach that is between God, and you, do not rest in seeking peace in a natural way, but eye Jesus Christ; and when you look up un∣to God for peace; look unto him in Christ. Look upon Christ as the second person in Trinity, takeing our na∣ture upon him. Look upon Christ as the head of the

Covenant of Grace. Look upon Christ as the Lamb slayn from the begi•••• ••f the world, and having made peace with his bloo•• Look upon Christ as sitting at the right hand of the Father makeing intercession.

Thus you should act your faith upon God in Christ when you are seeking peace with God. The reason why many people ly under the spirit of bondage for many years together, is this. Because they look upon God meerly as he is in himselfe, and do not look upon God through Christ, and so do not sanctifie the name of God in this great work of Reconciliation

CHAP. 30 God [was] reconciling the world to himself from all eternity, opened.

ANd thus we have gone through that point of Gods being reconciled to us in Christ. There is another; Namely. The Sixt thing propounded in the first Chap∣ter viz. That God [was] reconcileing the world to himself in his son. The work of our Reconciliation, is not a work of yesterday; it is a work that God was doing from all eternity; for the point is from that particle he [was] this work; for God to reconcile us to himself in his son, hath taken up the heart of God from al eternity. That place in Titus, 1.2. Is most remarkable for this In hope of eternal Life, which God that cannot lie, promised before the world began: he not onely promised it now; but he promised it before the world began. who was there before the world began to whom God made this promise? There was his Son Jesus Christ. So then, that is the meaning when he saith God [was] reconcileing himself to the world; that there was from al eternity, a transaction as it were between God the

Father, and God the son about our Reconciliation: there was not only a purpose in 〈◊〉〈◊〉 ••••om al eternity that he would reconcile the world to ••elf; but there was a real, and actual transaction between the Father and Son about it; an agreement between God the Father, and God the Son about it. Gods Wisdom from al eter∣nity was exercised to find out a way. Secondly, Gods purpose was from al eternity to do it. And Thirdly, There was a transaction between God the Father, and God the Son from al Eternity for to do it: they did covenant one with the other: God the Father told his Son what he required of him; and God the Son promi∣sed to the Father to do it; there was such a transaction as this; and therefore the scripture saith, it was promi∣sed before the world began; God the Father did promise to his Son before the world began what he would do for those that he would dy for; as if he should have said. Thou art content to lay down thy life, and to shed thy blood? Yea, saith the Son, I am: wel, saith the Fa∣ther, I wil be reconciled unto them, and I wil save their souls; they shal have eternal life for their portion; this I promise thee; and so, it was promised to Christ first. It is true the promises of the Gospel are sweet, and they should rejoyce our hearts; I had perished in my afflicti∣on saith David, had I not had ragard unto thy word: nothing more sweet to a soul then the promises are; but though the promises that are made to us in the Gospel are sweet; yet the promise that was made to the Son of God, is infinitly more sweet. And this is the thing that I should have shewed you: not only how this was pro∣mised unto Christ; but the excellent comfort that this is unto the Saints; that they are now to look upon al that is done unto them, and upon all the works of Gods grace to them, not as a new thing; not as an accidental thing that comes. As if we should have peace here in the Commonwealth it would be pretiouse to us, if it should be upon these tearms, and we would al rejoyce

much in what should befall us in a way of a safe peace: But our peace with God is not wrought with God so, as if we were perishing, and then Gods providence came and turned all about againe. No, our peace with God is a thing plotted from al eternity; God did as it were contrive it in Heaven before any world was made: God thought of this work of Reconcileing himselfe unto the world; yea, unto thee in particular if thou beest a Beleever, a broken hearted sinner, before even the Ha∣vens, or the Earth were made, God had actual thoughts of thee stil; and there was a Covenant between God the Father and the Son, for thy soul in particular; and though God foresaw thou wouldest sin against him, and turne enemy to him, yet there was a consultation be∣tween the Father, and the Son from al eternity to bring thy soul home unto God, and to pardon thy sin. So that thou art to look upon al the works of Gods grace towards thee here in bringing thee to his Son, and upon all the comforts thou hast from his Son, as the fruit of Gods eternal plot, of Gods eternal councel with his Son: and that although it doth but now break forth, yet it was that which was in the bosom of the Father, and the Son from al eternity; and this indeed wil sweeten our Reconciliation with God, and al means tending there∣unto. As, doth God send but the word of Reconcilia∣tion to bring you home unto Christ? this was that which there was a Contrivance of in the heart of God from al eternity. That in such a time, such a man should live, in such a place, and such a Minister should be sent amongst them, and such a text of scripture should be opened, and such truths should be preached, and if thou findest God bringing of these truths home to thy soul: know, it is a fruit of that eternal counsel that was between the Fa∣ther, and the Son before the world began; and a branch of the promise that God made to his Son from al eter∣nity. Do'st thou, when thou comest to the word begin to feel thy mind inlightned, to know Jesus Christ? doth

thy heart begin to be melted, is thy soul drawing after Christ? do not look upon this as a meer accidental thing; do not say only, What a providence of God is it that called me to such a Sermon? at such time I went for company sake to such a place; but when I came, I felt the Spirit of God stirring in my Soul; yea, I find a beginning of that which I hope I shal have cause to bless God for, for ever. Do not look upon this as a meer accidental thing, or as an act of providence only; But know, that this very work of God towards thee, is no other then the fruit of the promise that God made to his Son before the world began. God promised his Son, that it should be so ordered, that at such a time there should be such a Text, and such a Sermon preached, and that it should so fall out that thou should'st be there And so likewise any peace of Conscience; any work of grace whatsoever, is a fruit of this promise; and therefore rejoyce in this; that Gods heart is broken open unto thee; and that which was in his bosom from al eternity is made known unto thee.

Those men that are not converted til they be old, have cause to be sorrowful, and to be troubled for that: It is true I have cause to bless God, that at length God is pleased to open his heart unto me; But what a misery is it to me that I lived so long before I came to know God the Fathers purpose to my heart, had I embraced the Gospel first, I had then been made acquainted with the councel of God from al eternity concerning me. And a mighty encouragement it is to yong people to bless God for this, that God begins with them betimes; it is a sign that Gods heart is ful when he begins with one so early. For the truth is, Gods heart was towards thee from ever∣lasting, and the business was transacting from everlasting. Some, though the heart of God be towards them, yet he keeps it a long time from breaking open til they grow to their middle age, til old age it may be, and then he discloseth himself. As Joseph would not open his heart

to his Brethren for many daies together. So there are many people, that God lets them go on a long while in waies of sin, he withdraws himself, and denies himself to open his heart to them, but at lengh he doth: But then how much better is it when God shal open his heart betimes unto a man? Would not Josephs Brethren have been glad that he should have discovered himself unto them and opened his heart unto them at the first coming? So, you that do begin now to have the day of grace dawn into your understandings, and God begins be∣times to open himself, and those things that were in his heart before the beginning of the world discovers them to thee; and God cannot (as we may speak with reve∣rence) stay any longer; but as soon as thou art able to receive in those thoughts of the heart of God; he lets them out unto thee. O! bless God for it. And this will prevent abundance of sin and sorrow, and make thee go on with comfort al thy daies. This point also should be a marvelous Comfort to the people of God. That their peace with God doth not so much depend upon the Covenant God hath made with them; but it depends upon the Covenant God hath made with Jesus Christ from al eternity; and that is the roote and bottom of their peace, and Reconciliation with God. Alas were it a dependance upon a Covenant between us, and God, and what he requires of us; we could not have firm peace: But when we know this; that the root, and ground, of our peace, and happiness, dependeth upon that transaction that there was between the Father, and the Son from al eternity, and upon the Covenant that was between them: O! this is that which should re∣ioyce the hearts of the Saints, and be a mighty foundation of their Faith, and inable them to go through the world, and al difficulties with Comfort.

CHAP. 31 The work of our Reconciliation with God in Christ hath been a doing from al eternity.

IN the last Chapter we came to the sixt point that formerly hath been propounded in the first Chapter; and that is this. That God [Was] reconcileing him∣selfe to the world in Christ. [Was] and when was he? Even from all eternity, he was reconcileing himselfe to the world. That point I did then name, and shal now a little inlarge it, and so proceed to some other. The point is this.

Doct. That the worke of our Reconciliation with God in Christ, it is not a work of yesterday, it is a work that hath been doing from al eternity; it is not a thing that fals out as it were accidentally, but a plotted thing, a thing that hath been plotted from al eternity. I gave you then but only one scripture for it: I shal ad some more now, and open it more fully. That scripture I gave in the 1 Tit. 2. In hope of eternal life which God that cannot lie, promised before the world began. Now to whom did God promise it before the world began? The first promise that was made, and that we read of, was to Adam in paradice, the seed of the woman shal break the Serpents head. O! but there was a promise beyond that promise; a promise made before Adam was, or before the Angells were, or before the world began; a promise of eternal life, which is the accomplishment of our reconciliation with God; this promise could be made to no other, but to the Son of God that was with the Father, and the delight of the Father; not only the delight of the Father as he is the Son eternally begotten of the Father, but the delight of the Father

as he undertooke the grea•• work of Reconciliation be∣tween God, and us; and this promise was made to him from the Father; the promise of Reconciliation, and eternal life before the world began. So that by that scripture it appeares; that there was from al eternity, not onely a purpose, or a determination in God to re∣concile us to himself; but there was an agreement, a transaction between the Father, and the Son about it, and a Covenant passed between them. God the Father promiseth somwhat, and the Son promiseth somwhat, and so they make up the agreement one with another from al eternity.

First, There was a transaction of this great work of Reconciliation between God the Father, and the Son from all eternity; and for this I shal give you a scripture or two more. 2 Timo. 1.9. Who hath saved, and called us with an holy calling, not according to our works; But according to his own purpose, and grace which was given us in Jesus Christ before the world be∣gan. Here is not onely a purpose, but here is grace besides purpose; there was not onely a purpose in God before the world began, but there was somwhat more; here is purpose and grace, and this is given to us too; it is not only intended for us (that is observeable) but it was given us, and given us before the world began: how given us? could God give any thing to us before the world began; could God give any thing to us before we were? It is therefore added; it was his purpose, and grace, and given to us [in Christ] before the world began. As it is possible for an Inheritance to be made over to one before he was borne; somtimes between man and man, there is something made over thus, to our heires lawfully begotten, though there be none born, yet it is given them; and there is solemnity in Law con∣cerning it. Perhaps it is given to some as a feofee; that if such, and such should be borne, they should injoy it; or that they shal imploy this for the benefit of such, and

such that shal be born; so Jesus Christ stood before the Father (as we may so terme it) as a feofee in trust, as the head of a Covenant, and there were transactions be∣tween the Father, and him; there was not onely a pur∣pose in God to reconcile himselfe to us, but there was grace given to us in Christ; there was an actual donati∣on of this unto Christ before the world began, that so we might come to Injoy it.

Again, another Scripture for this is the 1. Cor. 2.7. which speakes somwhat of this also, though not altoge∣ther so fully as the former. The words are these. But we Speake the wisdom of God in a mistery, even the hidden wisdom which God ordeyned before the world to our glory. He doth not only speake here of Gods Electing, of Gods ordaining us to Glory; but he speakes of the whole mistery of the Gospel, which he calles the hiden wisdom of God. Now this doctrin of Reconcilia∣tion which I have been preaching to you, about that we are reconciled to God in Christ, this is the hiden wisdom of God which was kept hid from the begining of the world, and yet ordayned before the world to our glory. God had contrived al this doctrin of Reconciliation, and purposed, that in time it should come to be reveal∣ed to us, as it is at this day.

There is yet another Scripture for this which is very remarkable. It is in the 17. John. you shal finde in that chapter many expressions to that purpose; that those that did beleeve in Christ were such as God the Father had given him: and you may find by divers expressions there apparantly, that there was an agreement, a tran∣saction between the Father, and the son, long before the thing was done; verse 16. I have manifested my name to the men thou gavest me out of the world; thine they were, and thou gavest them me, and they have kept thy word; he doth not speak meerly of giving them at this time; but of Giving them to ••••e son before now, for he makes that to be the ground of their beleife; he

doth not make their givi•••• ••••em to him to be beleeving; but he makes their beleeving, and the keeping of the word of faith, to be a fruit of Gods giving them to his Son, the fathers giving them to his Son is the foundation of their beleeving, and hence it is that in time they come to beleive; because God the father hath from al eternity given them to his Son: that is the argument of Christ & this indeed makes the difference between some that beleeve, & others that do not beleeve. There are som that are of mean parts, poor people, and yong ones that beleive in Jesus Christ, and the great misteries of the Gospel; others that have more understanding, that are learned men, they do not beleive. That which makes the difference is this: that God the father gives some to his son to re∣concile, and he doth not give others: and this is the argument of Christ in that 17, John. he makes the foun∣dation of their faith to be God the fathers giving of them to the Son. So that it is apparent in Scripture, that there hath been (before we come to beleeve, ye a be∣fore the world was) a transaction between the father, and the Son about our reconciliation. God was recon∣ciling himself to the world, So that our Reconciliation with God, and the having our sinns not imputed must be considered in three periods of time. The first is (if we may cal that a period of time, which rather was before time) that which was from al eternity with the Son; there God was reconciling himself unto us. Secondly; when Christ came into the world, and was upon the Cross, and suffered; there was an actual imputation of the sins of al the Elect unto him, and a laying of them upon Christ; there was then a special act of God impu∣ting and charging upon his Son, the Sins of al the elect. Thirdly when God cals any sinner to beleeve; then there is an other act of God passing the Sentence of absolution upon the Soul, an actual passing of it, which we cal Justification: As it is between man, and man; you know the law may be satsfied for the prisoner, and yet the

Prisoner not absolved; th•• ••••••soner is not acquitted, til the sentence be so solemnly pronounced by the Judg, though the verdict be brought in, not guilty, yet he is not acquitted until the Judg pronunce the sentence of absolution. So, though Jesus Christ in his sufferings when he was crucified, satisfied the law for al that should beleive in him; yet there is required a pronouncing of the Sentence by the Judg for the acquitting of, which is our Justification. And yet somtimes we know, that after the sentence is pronounced by the Judg, the malefactor may ly in Prison til the fees be pay'd. Just thus it is with us: after our justification, yet we remain in this world, and have the fetters of our corruption upon us, have the fetters of afflictions, and troubles upon us til we have pay'd the dues to nature, and the dispensations of Gods Providence. One that is Elect, and not a be∣leever, he is as a prisoner that hath the Law satisfied for him, though he doth not know it; yet certainly he shal be saved: One that is Elect, and a beleever is as a pri∣soner that hath the Judg pronouncing the sentence of absolution upon him; yet afterwards, so long as the Beleever is in this world, he is like a Prisoner that hath had his sentance pronounced upon him to acquit him, but he lies in Prison til he hath pay'd his fees. But those in Heaven; they have not only the Law satisfied, and the fees pay'd, but they are set at liberty also, and are in their Fathers house. There are Several times there∣fore of Gods manifestation of our Reconciliation to us not imputing our Sinns unto us.

But though there be such several workings of God, yet this doth not argue any change in God, which is an Obje∣ction that many through weakness make; that because God doth this thing, and the other thing & the other thing that was not done before, therefore 〈◊〉〈◊〉 would argue, as if there were a charge in God, and therefore would conclude; that there is nothing that is now done, but was done, and that as it is now done, so it was done everlastingly.

But we are to know this; that Gods actual pronouncing of a sentence of absolution now; was not done before, doth no more argue a change in God; than Gods glori∣fying the Saints in Heaven now, who were not glorified before. To be Justified in time, doth no more argue a change in God, than to be glorified in time argueth it. The Saints upon Earth are not yet glorified, and yet they shal be glorified, and that argues no change in God. So the Elect that are not yet Beleevers, are not yet Justified in that sense the Scripture speaks of Justi∣fication, yea they shal be Justified: and that argues no change in God.

But that we may further understand this, how God was from all Eternity reconciling himself unto the world, yet there are several periods of time wherein there are several workings of God towards a sinner, which indeed are implyed in the words of the Text. God was reonciling the world to himself; he [Was] a doing of it; and this work before it comes to the ac∣complishment, hath several periods of of time. And to the end you may understand it the better; You must know, that there is a great deal of difference between those actings of God which are in himself, according to his own nature, and those actions of his towards the creature that are in a suitable way to the Creature; and for the want of the right understanding of the diffrence between these two, many people do most grossly mistake and ga∣ther many absurd Conclusions. They agrue from Gods infinite, and unconceiveable way of acting in himself, to those acts of God that are suitable to the Creature, and received by the Creature; when they heare of any thing of the workings of God received by the creature, they would understand that in the same manner, or as if it were to be understood in the same manner as those acts of God in himselfe. I wil shew you how great a differ∣ence there is between them.

First, Take the Acts of God in himself, and this is

true, the act of God is the Beeing of God himself, Gods Essence, and his act in himself, are allone: but now the act of God as the Creature receives it, is not the Essence of God, for the Creature is not capable of Gods essence, for then the Creature should be infinite. But the act of God as it is in himselfe, is God himself, and so it is in∣finite; there is no act as it is in God, but it is an infinite act because is is God. As now that which the Crea∣ture receives cannot be infinite. So the acts of God in himselfe, are al eternal, and there is no difference of time with God; there is not time past, present, and to come. Look upon the acts of God as he worketh in himself: whatsoever act there is in God, even the glo∣rifying of the Saints; so far as Considered in God, is e∣ternal; And there is no difference of time at al in the acts of God, as in himself; But if one consider those acts as the Creature receives them; then we must looke at the difference of time, one, at one time, another at another, and another at another, received by the Crea∣ture. And you must take heed of too much boldness when we speak of God; when God sometimes mani∣festeth his workings as the Creature receives; we must not then thinke, that these are the acts of God as they are in himself, which are infinite, and to be conceived in an infinite manner, so as nothing but an infinite under∣standing is able to reach, and to conceive of. Therefore those men that think to fatham the arts of God as they are in himselfe, they are too too presumptuous; for only an infinite understanding is able to conceive of them; we must conceive of them as the Creature receives them, and so as they are revealed in the word; and this is the substance of what is revealed concerning Gods working towards us; namly; that from eternity, there was a transfaction between him, and the Son in such an unconceivable maner as we know not of; and that in time the Lord did lay our sins upon his Son on the Cross, and that afterwards when his good time shall come to call a sinner to himself, then he doth justifie him, and

prononce a sentence of absolution. But first, he calls them; So the scripture saith those whom he hath called, he hath justified. The Scripture makes calling of a sin∣ner to go before justification; therefore whatsoever is in God from eternity; yet it is apparent that (speaking of justification as the scripture speakes of it) Vocation goes before, and that justification is no otherwise from eternity, than Vocation. God may as truly be said to cal a sinner out of his natural estate from eternity, as to justifie a sinner from eternity in that sence that the scrip∣ture speakes of it in Rom. 8. But, when we speak of justification ordinarily, we speak of it in the sence that the scripture speakes of it here, and so Vocation is first, and then justification, and afterwards glorification. So that though the Lord be pleased to reveale much of the mistery of the Gospel to us, and tel us he hath been re∣concileing himself to us from eternity, yet we must un∣derstand this in a sober way, and take heed we do not vanish in our own thoughts when we come to search in∣to it.

CHAP. 32. Five Ʋses of the former Doctrine.

A Word, or two further for the Application of this (for something hath been already done in the last Chapter) and then we pass to another point.

Ʋse. 1.

Here we see the infinite love of God, that he hath been pleased thus to think of us poor Creatures from everlasting, to make it his worke to reconcile us to him∣self: and here is the foundation of the sweetness, and

comfort of al the mercies of God, to those that are re∣conciled un••o him; that they are the fruits of eternal love of God to us. And here is the foundation likewise of the establishment of the Saints; that their happiness doth not depend so much upon the Covenant that God hath made between himself, and them, as the Covenant that God hath made betwixt himself & his Son. For the covenant is two fold; either between God, and Christ, or between Christ and us. Now, it is true, much doth depend upon our keeping Covenant with Christ; but our happiness; and Salvation, and indeed al our good doth cheifely depend upon the Covenant between the Father, and the Son.

Use, 2.

Againe, Here we may see how to answer that question of some Atheists; what God was doing before the world began? I remember it is said, that when that question was asked by some in the primitive times; the answer was. That God was makeing of Hel for such curiouse Inquisitiors. But here we have a further, answer to give then that; namely; That God was exercised from al eternity in the business of Reconciling the world to him∣selfe. God had (as it were) the idea, and the platform of all things before him; and saw man how he was made in his Innocency, and saw him fal, and saw how he should rise againe, and how he should be converted, and glorified. Al the platform of al these things was before God from al eternity. As a work man when he goes to build an House, or to build a ship, he hath the platform thereof in his head, before he strikes a strook. So the great work of our Election, of our Vocation, Justifi∣cation, Reconciliation, adoption, sanctification, and glo∣rification, the Lord had the platforme of al before him; it was all in his Head as it were, and he was exercised a∣bout it before the world began: so that if thou art a Beleiver, it now comes to be knowen; that the Lord

from al eternity was exercised about thee, and thy good and about the Contrivance of thy Salvation, and fore saw how thou wouldest fal from him, and be made a child of wrath, and an Heir of Hel. And then he saw a way how to recover thee out of that condition, and how to bring this to pass; how he would cast thy lot, to live in such a place, and in such an age of the world wherein the Gospel, and the misteries thereof should be preach∣ed; and that thou shouldest come under such a ministery; and that just at the preaching of such a sermon, such a truth should be darted into thy heart, and applied unto thee; and that then he would send his holy spirit to fasten that truth upon thy heart; the Lord plotted al this from eternity: and this is that which the Lord was bu∣sied about (as we may speak with reverence) before the world began.

Ʋse 3.

Another Use is this. It is a good establishment for us to help us to beleeve that eternal happiness that is to come; that part of eternity that is a parte post; Beca••se we have God revealeing his love to us in that part of e∣ternity that is a parte ante. God hath shewed, that from eternity he hath been plotting our good: Surely then it is no more for God to make us happy on the o∣ther side of eternity, then it was for him to be plotting our happiness in the former part of eternity. So that a Beleever may see his happy condition in this. He is now injoying that peece of Gods love that is between two Oceans of eternity of love. As if there were a little River, and on each side there wer a mighty Ocean of Water: now the streame of Gods love and mercy runs towards thee, & thou now dost receive abundance of good from God; the Lord sweetneth thy life, and now comforts, and refresheth thy heart with his grace; art thou glad of this; and is this peece of the mercy of God

sweet unto thee? poor soul, look on this side, and look on the other side, and see those Oceans of Eternal Love, on both sides towards thee. Alas, this is a little that thou hast now; but if thou lookest on one side; there thou shalt see that eternal love of God that was toward thee before the world was made. And if thou lookest on the other side, thou shalt see eternal life in al that glory which shal never have an end, which thou shalt actually be possessed of; and that which thou art for the present in the possession of, is a little stream in comparison of these two great Oceans of love that are from eternity, to eternity. And when thou hearest that God intends to make thee happy for ever, and that thou shalt continue a glorious, and blessed creature as long as God himself shal live; and that thou shalt be happy as long as God shal be happy. Perhaps thou thinkest, how is this possible, is it possible for such a poor fraile creature as I am to live to be happy as long as God himself shal be happy? Yes, do not doubt of it, though it be a great thing, for God hath had a love to thee from al eternity; therefore, though it is true there be many frailties, and many sins of thine, yet that can∣not hinder thee of that eternal mercy that God hath been plotting for thee. Methinks the Apostle argues after this manner Galla. 3.17. The Covenant that was confirmed before of God in Christ, the Law which four hundred, and thirty years after cannot disanul, that it should make the promise of none effect. Observe the Apostles argument; the (Law saith he) cannot disa∣nul the promise of Grace; Why? Because it was four hundered, and thirty yeares after the promise was made, and that which came so long after cannot disanul that which was before. We may make use of the argument thus. Surely if thou beest one that belongest to this transaction of God with his Son; the sins that now thou fallest into, cannot take away Gods love from thee, cannot hinder thee from being happy for ever; VVhy?

Because the Covenant of God with his Son for thy hap∣piness was not four hundred and thirty years ago, but hundred of millions of thousands years ago, there∣fore that which is now done, cannot disanul that which was from al eternity. ••••mfort thy self with this, when thou hearest that God was reconciling himself to the world, even before the world it self was, yea, from al Eternity.

ƲSE. 4.

Again; It should stir al to begin betimes to get grace and Reconciliation with God. You that are yong ones, and are now in the flower of your youth crowned with rose buds. Consider this: God, he was working for your good before the world; be you working for his glory as soon as you can. Shal not I give the begining of my years, my first fruits to God who loved me, and was working for me before ever I was borne; therefore it is fit he should have as much of my time as can be,

ƲSE, 5.

Yea, this should also be a mighty argument to put us al on to be constant in holy walking with God, be∣cause the lord hath been working from Eternity, and wil be working to eternity for our good, and therfore that time which we have, we should serve, and glorifie God in it. For suppose we should live ten thousand yeares, or ten thousand millions of years in this world; Suppose God should require us to live, and serve him in the way we do now, Eternally; we should not think much of it, for we serve God but one peece of eternity, that is, that part of eternity which is comming; But God is merciful to us in both peeces of Eternity; his mercy is to us on both sides from everlasting to everlasting; God is before hand with us in his mercy, and in his love; his love was from eternity, and shal Continue to eterni∣ty,

and therefore we should not think much to serve God, and to glorifie him in waies of holiness al the time that we are appointed to live, and when we have don al we cannot com neer to those workings which he hath been at for us. But I shal lea•• his point the Lord seal it with his bleessing upon our spirits.

CHAP. 33. Of Gods Reconciling the world to himselfe.

THE next point being the seventh propounded in the first chapter is: That God was Reconcileng the [World] to himselfe. So the text Saith; and so the Point is. That God hath been reconciling the [World] to himselfe. This which we have in the text heer it is the very same in effect with that we have in John. 3.16. So God loved the [World] that he gave his only begotten Son, that whosoever beleeved in him should not perish but have Everlasting life.

The world you wil say; how is that? did God recon∣cile al the world, to himselfe?

No, we are therefore to understand this saying here as an indifinite Proposition, and not as if it were an universal Proposition; and the right understanding of this difference between an universal, and an indefinite proposition is of great use to us, both in this, and many other points of divinity. An Universal Proposition, is that, that speaketh so of the general, as it includes every particuler under it, An indefinite Proposition, doth but speake of the general, and not include every particuler under it, but only many. As thus. If one should say, that such a man teacheth al the Children in such a Towne; we do not mean that there is no perticu∣ler Child that is not thaught, for there are infants there;

and there are perhaps some that are not taught at al; but we mean thus; that he teacheth, those Children that are taught; there is none that he excepteth but if they come to him, he wil teach them, he is there ready, and stands prepared to teach them; and in this senss he may be said to teach al the Children in the Town; that is; there is a genneral proposition without a particuler restriction, though every individual is not contayned in it. This now is an Indefinit proposition, or speech. But when we Say a general proposition, then we speek of al par∣ticulers none at al can be excepted, But must come under that proposition: and this wil help us much in other Points of divinity. As in the promise: I will be thy God and the God of thy Seed. We must understand this Promise by the way of an indefinite proposition, and so al understand it that understand it aright. Many that understand not the difference between these two, think they have a strong objection, and say; This promise cannot be made of the godly, for then the Children of the Godly would be godly too. No, it is not an Universal proposition that includeth every parti∣cular, but an indefinite one; that is thus. God, pro∣miseth to be the God of his people, and of their seed; that is, he wil shew mercy to their Seed, rather then to the Seed of others, and he wil rather draw the line of Ele∣ction through their Loyns then through the Loyns of others, he wil take them, not every particular of them, but take them indefinitly, and not reveal which of them he wil take; whether this Person, or that Person indi∣vidually; But he speaks indifinitly; and his meaning is, that those that are the Seed of his people shall be brought into a neerer Pale; into a neerer limit of Gods Grace, then the Seed of others, and he wil be gratious to their Seed, rather then to others. And so here, God saved the World, and reconciled the World, the propo∣sitions are to be understood alike, indefinitely; not that he loveth, or reconcileth every individual Person in the world Even as he is the God of the Seed of the

Saints. It is not to be understood that he is the God of every particular one of them; he is pleased to express himself thus indefinitly, and not generally.

CHAP. 34. Gods reconciling [the World] to himself, cannot be meant of every individual man; proved by Scripture: And Three Reasons.

BUt for the opening of this. That God is reconciling himself unto the world; that is, unto man-kind, to humane nature, though not to every individuall person that is in humane nature. I shal shew you.

First, That it cannot be meant of every individual. And then.

Secondly, Why it is expressed in such a large tearm as the World.

First, I shal make it appear, That it cannot be meant of every particular man, or woman in the world: Nay, indeed, the truth is, that there is a great part in the world and such a part as the world may receive deno∣mination from too, that Christ hath rejected, & shal ne∣ver be reconciled to: and that is cleer in John. 17. where Christ saith, That he prayed not for the World, surely then he died not for the world: there are some in the world that Christ did not so much as pray for; How was God reconciling himself to the world then, when as Christ professeth, he did not pray for the world? It appears by this, that we are not to understand it of every particular man, or woman in the world; there are some that are in the world that God was never reconciling himself unto.

1. And besides this Text, it appears from hence.

Because if God were reconciling himself to al the world, then al should certainly beleeve, and be saved; Why? Because that Christ should lay down a price for al, and the blood of Christ doth as wel pardon the sin of unbe∣lief as any other sin. If there be any one that Christ hath laid down his life for, he hath purchased at the hands of God the Father, that this Soul should be delivered from the power of unbelief; and Faith it is a blessing that comes unto us by Christ, as wel as any o∣ther blessing. I appeal to you; Is not Faith a spiritual blessing, as wel as any other Grace? Eph. 1.3. Bles∣sed be the God, and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in Hea∣venly places in Christ. So that al spiritual blessings are in Christ; if they are in Christ, then Faith is in Christ, for Faith is a spiritual blessing, and then Christ hath purchased Faith, for whosoever Christ hath died for, they must beleeve in time; Christ hath not left the work of our salvation loose upon this adventure. I wil lay down my life, and in case men beleeve, they shal be reconciled; No, Christ laid down his Life to purchase of God the Father, that men should beleeve, as wel as he hath purchased eternal life it self; and therefore if thou beleevest, know, it is the fruit of the purchase of Christ, as wel as Heaven it self is. So then, if God were reconciled to all the world, al should come, and be actually Beleevers; But in that they do not, it is ap∣parent, that Christ never intended it. That is one Rea∣son.

2. And then. Another argument may be this. If this were so, that Christ had laid down a price for the world in general, and only those that are left to them∣selves to beleeve, or not beleeve, should come to be sa∣ved: Then the great things that are conteined in these great Mysteries of godliness, and the great works of God, both in Election, Redemption, Justification, & Glorifica∣tion, must rather depend upon mans wil, than upon any

work of God; for say they; God indeed hath wrought al this; but it is in case men beleeve, he hath left it to them to beleeve, or not beleeve, and so al the great coun∣cels of God must depend upon mans wil: No certainly, Christ hath not left it so, but those that he hath recon∣ciled unto God, he hath so reconciled them to him, as that they shal beleeve, and this is not al the world.

3. Further: If this were so, that Christ hath payed a price, and left it to mans free will to beleeve, or not be∣leeve; the truth is, Judas would have been as much beholding to Christ for Salvation, as Peter. But you wil say, Judas was never saved, Peter was; But ac∣cording to these men, Christ did as much for Judas as for Peter, for he shed his blood for Judas as wel as for Peter; only Peter by the act of his free wil, beleeved, and the other did not. So that the truth is, according to the doctrine of these men, Peter shal be no more be∣holding to Christ at the day of judgment, than Judas was. Peter indeed must acknowledg that he was saved by Christ; but if their doctrine be true, he may wel say; Lord; thou hast done no more for me, than for Judas, and what was more, I did that my selfe, thou shedest thy blood a like for us, but I beleeved, and he did not, if he had beleeved he might have been saved as wel as I; so hereby the grace of God is exceedingly dishonored by these men that hold universal Redemption by Christ, and make it to include al the world. There are many ar∣guments that might be used, which because they are not so cleer to the ordinary capacities of people, we shal leave further mentioning of them at this time; and shal only ad; that it is Arminian doctrine, to teach, that there is a price payed by Christ for al the world, and it is left unto men to beleeve, or not to beleeve: And that is true evangelical doctrine; That there is a price payed by Christ, and God hath resolved upon such, and such particular ones in the world that he wil be reconciled un∣to, and that they shal beleeve, and be everlastingly saved.

CHAP. 35. Why Gods Reconciling to himselfe is expressed in so large a terme as the [World.] Six Reasons there∣of.

BUt you wil say; If this be so, that God hath made such a difference; that there are some that he hath been from al eternity reconcileing himself unto, and not al; what is the reason of this phrase? why doth he say that he loved the world? and that he was reconciling himself unto the world without any distinction? One would think, God should rather have expressed it thus: That he Reconciling himself to some in the world, and that he loved some in the world, and not the world in general. No, God would rather express it in this ge∣neral phrase upon these Six Reasons.

Reason, 1.

First, He would say, the World, to exclude Angells that are not so properly of this world. But this doth not come up so fully to the Reason; why God would rather say the world, than this, or that man in the world. And therefore.

Reason, 2.

In the Second place; another Reason is this. Because he would shew the sufficiency of the death of Christ, and of the work of Redemption; that there is enough in it, if it were to save never so many worlds.

Reason. 3.

Thirdly, Another Reason of it is this. That God might shew, that in the Ministery of the Gospel, none shal be excluded, No, not the worst of sinners that are in the world; and therefore God doth not say in the Ministery of the Gospel; this, or that particular man or woman Christ died for; but generally, he died for the world. Because he would hereby shew, that he hath not excluded the worst, and vildest sinner in the world; and that those that are the most notorious, and the greatest sinners in the world may come in and be Re∣conciled. If God had expressed it thus; There are some in the world that I have been reconciling my self unto from al eternity: Then may a sinner say; surely, if there be but some, God never intended me that have been so wicked a wretch, so notorious a sinner. But therefore God would not express it so, but in the most general tearmes, to the end that there should not be any one sinner in the world have this plea: Lord, I was ex∣cluded. No, saith God, I wil have the Ministery of my Gospel go in such generall tearmes, as that every sinner shal have incouragement to come in, and receive mercy. Therefore you shal find in that last of Mark. 15. where Christ gives his Commission to his disciples to preach. He saith; go in to al the world, and ••••each the Gospel to every Ceature; that is, to man, who is a little world, an Epitome of every creature. To the Gentiles also, who had been denyed this favor of the Gospel, as if they had been none of Gods creatures. If thou beest a creature, the Gospel is to be preached to thee. There is to be a general tender of Grace, and mercy to every Creature throughout the whole world, to the greatest sinners that live upon the face of the Earth. Great sin∣ners, and smal sinners, al of them are to have the offer of Reconciliation with God; And the Ministers of the Gospel are to preach in the name of God, that the Lord

doth tender unto every one, this offer of mercy and Salvation. This to be done ministerially to every Crea∣ture we shal come preach to; not only great sinners, but those that are of the meanest condition in the world. For some may say; If God wil shew mercy to some in the world, sure it must be to some great ones in the world, those that are eminent, and may do him a great deal of service; alas, what service can God have from me a poor creature that lives al day long in a poor dark hole, that can do him no work, or service; wil ever God have any thought of me? Yes, if thou be a creature of God, and livest in the world, thou art no more ex∣cluded from Reconciliation with God, than the Kings, and Emperors of the Earth; and it may be God may think of thee in that poor hole of thine a thatched cottage when he neglecteth, and passeth by the great Monarks of the world. Therefore this expression is so large; that those that are the poorest people in the world, and the greatest sinners in the world, may know, they are not excluded from the offers of grace in the Gospel. This is a third Reason. And then.

Reason. 4.

A fourth Reason why it goes in such tearmes as these. That herby the Lord may shew; that those that shal actually come in to be reconciled unto him, they must come in while they are in this world. That those per∣sons that are capable of Reconciliation, are only such persons as live in the world: If they be not reconciled before they are gone out of the world, they are never to be reconciled: therefore is this phrase, God is Recon∣cileing the world to himself. As if he should say: If once you are gone out of the world, and are not recon∣cilied unto God before you are gone, you are lost for ever. The object of this my grace, is only those people that live in the world, if they pass away this time, and

be not reconciled unto me while they live here, they shal never be reconciled; for God was not reconciling himself to men that are in Hell, for they are not of this world, they are gone out of the world; they were suf∣fered by Gods patience to live a great while in the world, and here they filled the world with sin as much as in them lay; Now they are gone out of the world, and are gone from the shine of Gods grace, which shal never come to shine upon them more; they shal never come to hear any offer of the Gospel more. This is a fourth Reason.

Reason. 5.

A Fifth Reason is this. Hereby God wil shew his wonderful love, and free Grace to wretched Creatures; that he should regard such vild Creatures as those that live in the world; for the world, alas, what is it? It is a dunghil of filth; and as the Apostle saith, 1. John 5.19. The whole world lies in wickedness; it lies as a dead Dog or Carkass that lies in a Com∣mon Sewer,* 1.5 in a ditch, al in slime, and filth; Now that God should set his heart upon the world, what an infinite, and wonderful love, and free grace is this? The truth is, be∣fore our Conversion, we do al lie in wickedness, as a Carrion, or a dead Dog that lies in a Cart-way, al in gore, & mire; So are we in our natural Condition, and yet that the great God of Heaven should send his own Son into the world to die for such a one; that he should make such a one an heir of Heaven, and of eternal life; that such a one should become a member of his Son, and so have everlasting Communion with himself; & that this should be plotted by God from al eternity; What an infinite love of God is this? And again; that the world lies in wickedness; the world

that is so vile, and so unworthy a thing; that yet the Lord should be thus reconciling the World to himself; What an infinite, and unconceivable, free Grace of God is this?

Reason, 6.

The Sixt Reason is this. They that shal live in the world shal generally come in to God; and indeed be actually reconciled in time. Though the world for the present be not so generally reconciled unto God: yet the Lord hath his time when the Jews shal be called, and the fulness of the Gentiles shall come in, and we shal see further Reason of the generality of this expression. God hath promised that Christ shal possess the utmost parts of the Earth, and that the Heirs of the promise shal inherit the World. I understand it litterally. Rom. 4.23. God made a promise to Abraham, and to his Seed, that he should be the Heir of the World. And this Promise is yet to be fulfiled in a literal sence. In some spiritual sence the Saints may be said to be Heirs of the world: for indeed the right especially belongs to them (I do not say but ungodly men have right by guift, he giveth the Earth to the Children of men) but not by inheri∣tance (as the Saints have) as Servants have a right to their meat, and drink, and what is given them: but the Children have a right by inheritance, so the Saints have a right to this world as wel as to Heaven, and there is a time a comming when they wil be possest with their inheritance. Then the Text wil be true literally.

And thus you have had the Reasons given you of this Phrase; and this may suffice for the opening of the Point. That it is the World that God was reconci∣ling himself unto.

CHAP. 36

Use. 1 Seeing God hath excepted none from Mer∣cy, let none except themselves.

BY way of Application now; and that very briefly, only two particulars.

First, Seeing God propoundeth Reconciliation thus in such genneral, and large tearmes to the world. Then, if God have not excepted any, let none except them∣selves. Art thou a man that livest here in the world? there need be no further qualification for the tender of Grace, for the offer of the gospel to thee, but this; that thou livest in the world; God doth not cal for such qualifications as these; That they must be such, and such men, of such and such ranks and dignities, or men of such parts; or that they must be such as have not com∣mitted such, and such sins; Or that they must be first terrified, and so, and so humbled; No; we have Com∣mission to preach the Gospel to every one that hath no other quallification than this, but that he lives in the world. Indeed if thou wert gone out of the world; al∣though thou should'st have but one sinful thought to answer for, we could not preach the Gospel to thee, though it were possible for an Angel to come to thy soul after it is gone out of this world, yet it cold not, nor dare not preach the Gospel to thee. But while thou are in this world, we are appointed to preach the Gospel to thee, and to hold forth the tender of Grace, and mercy to the. There is no councel of God revealed either to Angels, or men, that hath excepted any one in the greatest Congri∣gation of people from Reconciliation with God: and thou that hearest or readest what I now say; thou may∣est bless God, that thou art one; bless God when thou hearest and readest this; that there is no councel of God

against thee made known, either to angels, or men whereby thou art excepted from Reconciliation; But every particular one, for ought we know in any congrega∣tion may be reconciled unto God, and have eternal life. O; Only take heed of abusing this grace of God; look to it, that you make a Good use of this grace of God: this is that which we are bound to tel you, and in the name of God, we do declare it to you; and God pro∣pounds this Gospel to us in these large tearms, that you may be left utterly without excuse if you perrish. There is none of you if you perish can say; I was so vild a siner, that I was afraid I should never be received by God, though I did humble my selfe, and come unto him; for God wil answer you, Were you such a vild Sinner; Did not I reveal my gospel in such genneral termes, that none might exclud himselfe? did not I say, I was re∣conciling my selfe to the world? And did I make any exceptions of thee in particular? Thou oughtest to have come in amongst the rest, and have ventured thy soul up∣on the offer of the freeness of my grace. Indeed there can be no other incouragment but this for the first work, whosoever doth beleeve at any time, he is not to beleeve because any qualification of his gives him a right to it, but upon these termes, that God hath reconciled the world to himselfe; and that he hath offered the promise of grace generally; and that he hath Said; whosoever wil come may come in, and beleeve; whosoever is a thirst may come and that word of his is my warrant; that endifinit Promise that God hath made, is a Suffici∣ent encouragement; and if I can rowl my soul upon this it is that which gives me right and interest in the grace of God; and whosoever hath been saved, hath been saved upon these terms. The first worke hath been a kind of venturing work, they have ventured their soules upon this grace of God thus generally and indefinitly offered, and do you retire into your closets and do so too. You whose consciences condemn you of great, and notorius sinns, when you hear of this genneral offer; though you

do not know wh•••• 〈…〉〈…〉 be elected or no; trouble not your selves with ••u••h thoughts, but venture to cast your souls upon this free gr••ce of God in Christ, with resolution to give up your selves to the service of God for the time to come. ••and though you have not abillity in your selves; yet who knows, but upon such a work as this, Gods Spirit may come, even at that instant to inable you to do it. This is that which God requiers; and if God perswade thy heart to this; it is a good signe, that mercy is intended to thee. When at every time God shal make an offer, and tender of the Gospel to thee, it doth stirr up thy heart thus to conclude; wel, I wil adventure my soul upon this offer; God hath not ex∣cepted me; why then should I except my selfe? God hath not cast me away why should I make my selfe a castaway? do not dispair But beleeve.

CHAP. 37.

ƲSE 2.

SEcondly: Hence then it concerns us al to look about us while we live in this world; that there may be some work of God upon our hearts while we are here; that while we live in this world, we may be reconciled unto him; for if the thrid of our life be once cut asun∣der, and we be noe longer in this world, but go out of it without being reconciled unto God; we are undone creatures for ever. We say of men when they are dying; alas such a one is now no man for this world; wel, they had neede then to look to themselves that the work of Reconciliation be done before, for when thou art no longer in this world, then thou art gon for ever. O, then apply thy selfe to this work whilst thou hast time, and tak hold of the means, and oppertunities which God affords unto thee while thou art a man of this world, loose it not; and know, it is a great mercy of

God to thee to continue thee in this world; because here thou art under the power of grace; thou art under that genneral grace of God that is indefinitly tendred unto every man; under that grace which hath fallen upon as great Sinners as thou art; and therefore so long as there is life there is hope. This point I have divers times made use of; to shew, that this time of our lives, is the time of grace, and salvation; and it follows naturally, and fully from the expression in the text; therefore I shal leave it. Only let me tel you thus much, That though God expresseth this grace of Reconciliation here to the world; yet if ever thou beest actually, and indeede reconciled to God, before thou dost leave the world, God wil make thee to be a man no more of this world, and though thou art in the world, yet thou shalt not be of the world but above the world. Therefore in john 17. you shal finde when Christ speaks of those that his father had given unto him, and had beleeved on him; he sayeth verse 14. and 16. I have given them thy word, and the world hath hated them, because they are not of the World, even as I am not of the world; I pray not that thou should'st take them out of the world but that should'st keep them from the evil. It's true, when men have beleeved on Christ, they are in the world, and Christ doth not pray that God should take them out of the world, but preserve them in the world. It should teach us by the way, to be content to live in the world though it be a dangerous, and an evil world; for it was as dangerouse, and as evil a world wherein the disciples and Christ lived, they were in danger of death for the profession of Religion; and yet though Christ loved his disciples, he would not pray they should be taken out of the world.

You have a great many discontented people, that wil pray, that God would take them out of the world; No, saith Christ; keep them in this world. And then he saith, they are not of the world, Indeed God is recon∣cileing

himself to the world; that is, to those that are in the world, but being reconciled to them, they are no longer men of the world, though in the world; there¦fore if thou beest one that God the Father and the Son hath agreed upon from al eternity to be reconciled unto him in time, thou shalt be brought to be one not of the world, even whilest thou livest in the world. There∣fore you that are not only in the world, but are worldly men, and minde only the things of the world; know that the worke of Reconciliation is not done with your Souls; what God hath done concerning you in his eter∣nal purpose from al eternity, we know not, but as yet the work is not done upon thy soul, thou art not recon∣ciled unto God; that is; thou art not brought into such a disposition in thine own heart, as to be at peace with God; and if ever thou shalt have any peace at al, know it must be done here in this world; the work of Reconciliation must be done here. Thus much for that point. That God was in Christ reconcileing the world to himself.

CAHP. 38. Not imputing their trespasses; Opened And 3. Notes on the text.

NOw followes the Two other Expressions. Not inputing their trespasses to them. And hath com∣mitted to us the word of Reconciliation. The first; I may finnish in a few words, not imputeing their trespas∣ses; meaning, not reackoning, not setting their sins upon their own score; so the word is. As a man that is in debt; we say there is so much standing upon his Head; so much upon his score. Now, when God is said not to impute your trespasses; the meaning is;

your debt comes to be cancelled & to be reckoned the debt of an other man; he sets your sins no longer upon your score, but upon the score of Christ: this is the happiness of Beleevers: that those sins of theirs that stood upon their scoor are now taken off and set upon the score of Christ. This is a blessed doctrine, and we cannot speak of this without trembling of heart; because we know how subject men are to abuse it; but the Children must have the bread given to them, though it tend to the ruine, and destruction of others. You that are sinners and go on in sin, though you see it not, you run every day upon the score, like some Gallants that come into an Inn, or into a Tavern, and there cal for Wine, and good cheer, never thinking that one is al the while they are eating, and drinking, and merry, behind the dore with a peece of Chalk scoring up al, and at last wil cal in for the payment of it. Every sin we commit is upon the score and there is a time when God wil cal for payment. You wil say, how is it then that God saith, their sins shal not be imputed? Why, it is because Christ comes, and al that is upon our score is taken off, and set upon his, but yet the score must be payed. So that this phrase noteth; That the Salvation of man is not from such a free pardon, as a man that is in debt should have his Creditor come, and say, I wil quit the score, I wil wipe off al, and pardon it al: No; But the way of the Salvation of man is thus; Here is a debt, and pay∣ed it must be: Only Christ the suerty comes, and he payes for some, and others are cast into the prison of Hel, where they must lie till they have pay'd the ut∣termost farthing; for the debt must be pay'd. And here is the Reason of the difference between Beleevers, and others. Those that are damned; al the time they live, they run upon the score, and at last God comes, and reckoneth with them for all; and then alas they have nothing to pay. Saith God to the Devil; take him Jaylor. Death is Gods Sargant to arest him, and

the Devil is his Jaylor, and they have him to prison, and there he must lie til he hath payed the uttermost farth∣ing. But now Beleevers that have run upon the score: In the dayes of their youth, they were so much upon score. When they were Apprentizes; so much upon the the score. Since they were married; so much upon the score. Yea, but when divine justice is ready to seize upon them, and arest them; Christ comes in, and saith he; let the man be freed, I wil pay the score for him. As if a spend-thrift should run upon the score, and when he is arested, and ready to go to the Jayle, there comes some freind, and saith; deliver him, and I wil pay the debt. So Christ doth. So that when our sins are forgiven, they are so forgiven, as that it costs much; our deliverance costs much. And this I note from the phrae in the Original text; for there it is thus; not reckon∣ing, or accounting it upon the score: I have in many sermons opened the doctrine of the pardon of sin: therfore I do not intend ••o dilate upon that. I wil only give some few notes from hence that are most proper to this text.

Note, 1. And the first is this. That there may be sin in the soul, and yet not imputed, Therefore there may be a righteousness imputed which is not our own, there is the same ground of both. Many of our adversaries do crie out of imputation of righteousness: say they, how can that which is none of our righteousness, be made ours? for so it is if we beleeve, the Righteousness of Christ which is none of ours is made ours, how can that be, say they? Yes, as wel as that which is our sin shal not be made our sin, if that which is our own shal not be imputed, then that which is not our own may be imputed likewise.

Note 2. Secondly: (Which is a note of marvelous Comfort) There may be a Reconciliation with God, even while there remains much sin in the Soul. It is not said thus. Reconciling the world to himself ta∣king away their sins, purging out al their sins, as if

there could be no Reconciliation til al their Sins were taken away; But he was reconciling the World to him∣self, not imputing, that is the Phrase. As if he had said. O! you Sinners, so long as you live in the world, you wil have sin, and therfore do not think that God is not reconciled unto you, or that you are not reconciled unto God; No, though sin be remaining in your hearts, yet God may be reconciled unto you not imputing your sins. This should be an argument to you, to labor to purge out sin as much as you can, seeing the grace of God is such; that sin remaining in you, yet God is stil reconciling you to himself: it is not so much to think, that God should be reconciled to the Angels in Hea∣ven that have no sin in them. O! but God to be re∣conciled to his Saints upon Earth that have so much sin in them; that is much. There are many of the people of God that cannot distinguish between the not imputing of sin and being of sin in them; they think because they have much sin in them, the Lord wil not be reconciled to them. But know thou; though sin be in thee, yet the••e may be no imputation of sin to thee, and therefore learn to distinguish between sin being in thee, and sin be∣ing not imputed to thee.

And this should be of Use to us likewise to teach us to be willing to be reconciled to others, notwithstanding there are many weaknesses in them; and though they stil continue to offend us. Be reconciled to your Ser∣vants, and reconciled to your Childdren, and to your Neighbors; and say not; I could be reconciled to them if I saw them changed indeed: What meanest thou by that? Dost thou mean that thou may'st see no more weaknesses in them, or that there may never be any thing in them more that offend thee; wilt thou stay so long? God doth not stay so long for thee, til he bringeth thee to Heaven, and perfecteth thee; he doth not stop his Reconciliation with thee til thou comest there, and be∣est

perfect; No, he is reconciled to thee here; even here whil'st thou hast a nature in thee that bubbles out no∣thing but sin against him; and notwithstanding the in-being of sin in thee; yet God can distinguish between the in-being of sin in thee, and the imputation of it.

Note 3. We see here is the bottom of al our Reonci∣liation; the non imputation of our Sins. It is no argu∣ment that God is reconciled to a man, because he lets him prosper in the world; or because he hath been at Sea, and hath got a great deal of Riches in his Voyage; perhaps the man blesseth himself, and he thinketh, O! now al is wel between God and me, for he hath given me so much riches; and he blessed me in such a Voyage: alas thou mistakest if thou thinkest that this is an argu∣ment of Reconciliation; No, the bottom of Reconcili∣ation, is non imputation. Hast thou an evidence to thy Soul, that God hath revealed Christ to thee, and that in his Son he hath imputed thy sin to thee; and do'st thou build thy peace upon that? This wil hold. Many build their peace upon this; that their sins are not so, and so great as others are, What of that; if it be but one sin that thou art guilty of, though it be of the least nature, yet if it be imputed to thee; it is enough to make thy Soul and God eternally enemies. Others there are whose sins were committed a great while ago, and they have worne out the trouble of them, & now they are quiet and at peace; But O! let them know there is stil the debt, remaining upon the score, it is not taken of. And as a man that may stay a long while before he cals for his debt, may cal for it when he pleaseth, and first, or last wil do it; So, thou hast gotten thy selfe into a kind of peace and worne out the trouble of thy conscience; yet know, that so long as thy sins are upon the score, and are not wiped off; God wil cal for payment sooner, or latter; therefore pleace not thy self in any things in the world as the ground of thy peace, but thy being reconciled unto God in Christ he not imputing thy sins unto thee.

CHAP. 39 The Ministers Commission to Preach Reconciliation to the World.

We now pass on to the next thing. And that is the Commission for declaration of this Do∣ctine of Reconciliation with God in Chrst, in the last words of the 19. verse. And hath committed unto us the word of Reconcilation: God hath committed unto us. I find the words in the Original different from that they are read in your English Bibles, the word [Com∣mitted] is, and put into us, so the words are; put in this word of Reconciliation: so if you read it word for word according to the Original Text it is thus. And he hath put in us the word of Reconciliation. But because this kind of reading would seem to be somthing harsh in our English phrase, therefore the Translators have translated it thus: And hath committed to us, but the Original exprsses it in this manner, to shew what it is that is needful to a Minister of the Gospel, that he should have the Doctrine of Reconciliation to sink deep into his own heart, first, that so when he comes to speak to the hearts of other men, he may speak from the heart and so to the heart, the word that comes from heart (we say) goes to the heart, therefore it is of great use, that one that is a Minister of the Gospel should have the word of Reconciliation, the mysteries of the Gospel deeply rooted in his heart, that when he comes to speak to the people he may speak it not meer∣ly from his tongue and head but from his heart e••peri∣mentally that his heart may be in his ministry, that so it may be more effectuall to go to the heart of the people to whom he speaks, and that expression is somwhat like to this 1. Gal. 16. verse. in the 15. verse it is said

But when it pleased God who seperated me from my Mothers Womb, and called me by his Grace to reveal his Son in me. To reveal his Son [in me] he doth not say to reveal his Son [to me] but [in me] so the words are: so that indeed it doth befit a Minister of the Gospel to be a profitable Minister when Jesus Christ comes to be revealed [in him] And so much for the expression [hath committed unto us] that is, put in us the word of reconciliation. As if the Apastle should say whereas the Lord hath been from al eternity plotting as it were the great work of reconciling the world unto himself, in that great mistery of godliness, doing of it in Christ, and this is the work that above al things concerns the glory of God and the good of Soules, and the Lord hath been pleased to appoint some select messengers for to carry this his name about the world, and to shew unto the world what those glorious counsels of his wil hath been from al eternity concerning the Children of men, this great Doctrine of reconciling the world unto himself in Christ, is the very buisness that we are sent about the world for, and are as the Embassadors of Christ to come, and in his name to treat with the world about Reconcili∣ation with God, about making up their peace with God, so that here you have the work of the Ministers of the Gospel, & what great things are committed to the Mini∣sters of the Gospel, He hath committed unto us the mini∣stery of Reconciliation, that is the work, so that from hence the point is this according to the words of the text.

Doct, That the Ministery of Reconciliation with God is committed unto the Ministers of God to preach unto the World. The Ministers of God have a comission both from the Father, Son, and Holy Spirit; to preach the Doctrine of Reconciliation to the people, for here we have it in the very words which follow. We are Em∣bassadors of Christ as if God did beseech you by us, we pray you in Christs stead be you Reconciled to God, for Father, Son, and Holy Spirit is likewise in the com∣mission

of Gods Ministers, when they come to preach in the name of God, and that you have in Nehem. 9.20. Thou gavest thy good spirit, It was the Prophet that came to instruct them, it was the Spirit of God in the Prophet that did instruct them, So that the Ministers of God have their commission from the Father, from the Son, and from the Holy Spirit, to come to the people and to reveale the great counsels of God unto them, they are sent by the whole Trinity unto the people, here is their commission, you have it clearly, But the commis∣sion is more imediately from Christ (though there is the Father, Son, and Holy Spirit in it) yet it is more ime∣diatly from Christ, because Christ is the great Prophet of the Church, & it is part of the prophetical office of Christ to have the great counsel of God his Father in the mistery of our Reconcilliation to be opened to the people, Christ was first annointed, and then he doth as it were, annoint other officers to this great work, in Isa. 61. There you shal find the great Prophet, he is first annointed, The spirit of the Lord God is upon me, because the Lord hath annointed me, To what? To Preach good tidings un∣to the meek, he hath sent me to bind up the broken heart, to proclaim liberty to captives, and the opening of the Prison to them that are bound, to proclaim the accep∣table yeare of the Lord, and the day of Vengence of our God, to comfort all that mourne, to appoint unto them that mourne in Sion to give unto them beauty for ashes, the Oyle of joy for mourning, the garments of praise for the spirit of heaviness, that they might be called Trees of Righteousness, the Planting of the Lord, that he might be glorified, that is in effect the same with this, the Mi∣nistery of Reconciliation, that is but a large expression of the Ministery of Reconciliation, and as you see here, it is a prophecy of Christ, that first Christ is annoyinted, this Christ is appointed by God the Father and the Ho∣ly Spirit, for the Spirit of God is upon me, because the Lord hath annoynted ••e, there is the holy Spirit in it,

God the Father appoints him, he only may be said to be the appointer, and the Holy Spirit going to annoint Jesus Christ to be a preacher of the Gospel, and he be∣ing the prime, and the cheif Prophet of the Church, he doth appoint others to exercise as it were some work of his prophetical office, that is, to preach the great Do∣ctrine of Reconciliation, hath committed unto us the Mi∣nistery of Reconciliation, & this you shal see is the com∣mission that Christ gives in the last of Mark, 15.16. verses And he said unto them, go yee into all the world and Preach the Gospel to every creature, he that beleeveth & is baptised shal be saved, and he that beleiveth not shal be damned, Go ye saith he, and preach to every creature, he that beleiveth and is baptised shal be saved but he that beleiveth not shal be damned, this is the Gospel, the doctrine of Reconciliation by Christ, he doth not give them a bare commission, but he joyns his own power together to this commission, and tells them that his power doth go along with them in it Math. 28.18. And Jesus came and speak unto them saying, All power is given unto me in Heaven and in Earth, What followes in vers, 19. Go ye therefore and teach all Nations baptising them in the name of the Father, Son and Holy-Spirit. What a commission is here, what a preamble to the commissions is here? I have received all power both in Heaven and in Earth, And than he tells them, Go and teach al nations, as if Christ should say you are going about the greatest work that ever any creature hath been implyed in, in this world, for so it is certainly, The Ministery of Reconciliation is next to the work of Redemption, that Christ was employed about is the greatest work that any creature in this world was employed about, whatsoever the world thinks of it, no Angel in heaven was ever employed about a greater work then this, and therefore being of so great consequence, Christ makes this preface; Al power is given unto me in heaven and in earth, go ye therefore, as if Christ

should say, Be it knowen to you now, that the power that is given to me by the Father, shal go along with you and therefore be encouraged, but they might wel have said, who is sufficient for these great things? But be not discouraged saith Christ my power shal go along with you to assist you, to comfort you, to encourage you, it shal go along with you, to make your Ministery proffi∣table unto them that do belong unto my election; It shal go along with you to defend you from al adversaries, The world wil be enraged against you, When you come to preach this Doctrine, But now my power shal go along with you, to defend you from them al, to strengthen you against al oppositions in the world, and to enable you to suffer whatsoever shal be brought upon you; and further saith Christ, I am with you [Alwayes] even to the end of the world. One would have thought that that should have been sufficient that Christ should have said I am with you to the end of the world, But there is something more in this, I am with you [Al∣wayes] even to the end of the world, (that is) I wil not be only with you, so as not wholly to leave you, but there shal be no one moment of time to the end of the world, but in it I wil be with you, I wil not only oversha∣dow you and send my presence with you, but every moment, every day, every sermon you preach, and then, I wil be with you to the end of the world, those were dead above 1500. Yeares agoe, and yet Christ saith he wil be with them to the end of the world, that is with those that should succeed them in the Minnistery of Reconciliation, This is the commission, And when they come to any house they are to begin thus, You shal say Peace be to you when they come to any place, that is the peace of God in Christ. Now this doctrine of Re∣conciliation is that that must be understood by preach∣ing. We can read but very little of it, scarce one letter in all the book of the creature, we cannot come to un∣derstand it by any knowledg of our own, but it must be

taught us, no, nor by the creature, But thus much may be understood by the creatures, Gods continuing to the world, and shining upon the just as wel as upon the un∣just, and abundance of Mercy heer doth this declare with a loude voice, that there is some possibility for men to be reconciled unto God, there is mercy for mankind, there doth seem to be a loude voice in the goodness of God in the creature to sound out in the eares of al the world that man is in a better condition than the Devills, for certainly, if God had no intention to do good unto man∣kind, he would not continue so many Mercies as he doth; But now this cannot shew us what is Christ; but it may shew us thus much, that God hath a way of mercy for the Children of men, and I think in part, that text may be meant of this that we have in Rom. 10.18. Where the Appostle speaks concerning the Gospel, but I say have they not heard? Yes verily their sound went into al the world, have they not heard of the Gospel that is here spoken of, Hath not Israel heard the Gospel? Yes verily, their sound went into all the Earth, and their words unto the end of the world. And this text if you compare it with the 19. Psal. We may have cause to wonder much at the quotation of it, and there you have it a little different, as in the vers. 4. their Line (that is, the great characcter of the Grace of God that is written in the book of the creature, as it were in a line,) that is gone out throught the earth, and hath a kind of sound in it, at least we may see it written, but hence you see in the 19. Psalm, It is clerly spoken concerning the works of God, In the Sun, and in the Heavens, The Heavens declare the glory of God and the firmant shews his handy work. The creature hath a loude voice to cal us to God by repentance, now there can be no calling of us to Repentance, but it is a voice of the Gospel, And the Apostle saith plainly in the 2 of Rom. That the pa∣tience of God calls us to Repentance, in verse, 4. what∣soever leades to Repentance hath something of the

Gospel in it, Patience and goodness, though we never come to heare of the Ministery of the Gospel, yet it is that that calls us to repentance, and it is cleare in this, be∣cause that is spoken of in the creature; the loude voice in the creature in the 19 Psalm. it is applied to the Gos∣pel in Rom. 10. and except you understand it so, we cannot tel you that the sound of the Gospel hath gon to the utmost parts of the earth. We cannot understand in the Apostles time, how the Gospel went to the ut∣most parts of the world, for there are many places that are not found out yet, but this kind of sound of the Gospel goes throughout the earth, that by the voice of the creatures men ought to come to know thus much, that surely there is some way for God to be pacified towards sinful men, though they cannot tell which way, or what way, suerly there is some way, and many of the Jewes knew no other way but this, they knew there was a Mes∣siah to come, but what he was; or who he was, they know very little of him. Now the Devills have no such work of God towards them, nor such bounty and pati∣ence and goodness towards them whereby they can con∣clude that God hath any thoughts to be reconciled to them, Though its true, they are not yet fully under the torment that they shal be, yet they are under so much torment as they are said to be reserved to the great day in chains of darkness, whereas wicked and ungodly men are preserved by the bounty and patience of God, and the cords of Gods bounty and mercy is towards them, and therefore they are not reserved in chaines of darkness as the Devil and damned are; So that by the bounty of God in the creature we may gather such a conclusion, that surely God hath some way to shew mercy unto mankind, But we can never have any thoughts by any works of God in his creature, that God should send the second person in Trinity to take mans nature upon him, to die, to suffer for mans sin, to tender up satisfaction to divine Justice, and then al must be brought into this

Covenant, & then he must be the head of the second Co∣venant, and they must be made Members of his body; now the Creature hath no such misttry as this, and therefore in the 3 Eph. 8. verse, saith the Apostle (speaking what his ministery was) unto me who am the least of al Saints is the grace given that I should preach amongst the gentils the unsearchable riches of Christ,* 1.6 they are unsearchable, speaking of the riches of Christ, as they are of Christ they are unsearchable; the word is there, the Riches that are without footsteps, there is no foot steps of the riches of Christ, if we speak of the Doctrine of Christ the Media∣tor as it is indeed in the Gospel there are no foot steps of them in the Creature, therefore, though there be some kind of sound in the Creature, that it is sure, that God hath some kind of way to be reconciled, but now the sound of the Gospel, this is committed to Ministers to Preach, & therefore in the. 1 Cor. 1.21. the Apostle saith, That in the Wisdome of God, the World by Wis∣dome knew not God; it pleased God by the foolishness of Preaching to save them that beleeve. (Mark) the world by Wisdome knew not God, certainly, the world did know there was a God, and that he was infinite in power and goodness; but the Text saith, they know not God, (that is) they knew not God savingly in Christ, they might know that God had some kind of way to shew mercy to sinners, but what way they knew not, and by [Wisdome] that is, by al the Wisdome that was revealed by God in the Creature, and by al the Wis∣dome they received from God, they knew not God by Wisdome; true there is an abundance of the Wisdome of God in the Creature, several acts are no other then several beames of Gods Wisdome shining in the Crea∣ture, and the knowledg of these acts, are no other but

the several beames of Gods Wisdome shining into mens understandings: take either of both them, and by both these it could not know God in a saving way, but by the Foolishness of preaching, that is; by the preaching that the Men of this world do account foolishness, the Lord is pleased to save those that beleeve: so that it is evident that the Ministery of Reconciliation is commit∣ted to the preachers of the Gospel.

CHAP. 40. Why God chose Men rather than Angels to dispence the Mystery of Reconciliation. The Reasons thereof.

NOw it is to be enquired after, First, why God would choose men rather, to be the dispencers of of the great Mystery of Reconciliation then the Angels? God hath not committed unto them this word of Recon∣ciliation (though it is true the Angels they do go about, and they somtimes witness to the Gospel) as you may read afterwards) But they are not chosen by way of of∣fice to the Ministery of the Gospel; that is not the office they are appointed to, so as the Ministers of the Gospel are; God hath not chosen Angels in an ordinary way to come and dispence those great and glorious things unto the Children of Men.

Object. You wil say, had it not been better that God should have chosen the Angels to come in and preach Je∣sus Christ, than men? for they are poor weak Creatures, and like our selves, and now when they come to stand up and Preach Jesus Christ, the great things about re∣conciling men to God, should we think that they know more then we ourselves?

Answ. You must not think that there is no good to

be done till one comes and tels you that you never heard of.

But you must know; that it is by vertue of the ordi∣nance of Christ: because he hath appointed a Minister of the Gospel to come, and in such a way to preach, though the instrument be like your selves, and perhaps may not have a deeper understanding then some of you, yet you are to look upon it beyond the matter that he speaks, you are to look upon it as the ordinance of Christ, and so to expect, and look at al means whatsoever. But now the great standing ordinance in the Church of God is the Ministery of the Gospel, It is this that is commit∣ted to us to Preach, and this therefore is to be looked upon as the power of God to salvation in those that God intends Salvation to: God hath not chosen the Angels, but Men, and upon this reason, because we are not so capable of conversing with Angels as men; we are not able to stand before them; when an Angel hath somtimes appeared to a gratious Servant of God he hath not been able to bear the glory of it, but to fal down, and when the Angels came in the 2 of Luk. and said, Glory to God on high &c. The Angels struck the Shephards with amaz∣ment.

And in the second place, the Ministrey of the Angels could not be so effectual, Angels do not so fully un∣derstand the windings & turnings of the hearts of men so as men do, A Man is more conscious to the turnings and windings of his own heart then any Angel can be, he may know his own heart more then Angels can, and by know∣ing his own heart he may be able to speak more suitable; we do not in read the word that Angels knew the thoughts of the heart of men any further then they are some way exprest; nor the Devils. That is made to be the property of God, to be the searcher of the heart; but a Man may search his own heart in a great measure fur∣then the Angels, and so they may the better speak unto the hearts of others, and so God in Wisdome

rather commits the Ministery of Reconciliation to men then Angels.

But a third is this, and that is a special one, that the power of God may the more appeare in the conver∣sion of souls unto Jesus Christ; and in this one thing, the power of God doth appear a great deal more then in making Heaven, and Earth.

First, The Doctrine of Reconciliation, is the most high supernatural thing that is in the world, it is above the reach of a creature.

Secondly, It is that that doth beat down mans nature as much as can be, But now that a few poor fisher men at first, to whom was committed the word of Reconci∣liation, and a few of the Apostles that were in a poore meane contemptible condition, that sometimes had scarce raggs to hang upon them, were whipt up & down, & put in the stocks as if they had been the vilest Rogues that had been in all the world, and yet that God should sub∣due so many nations upon the face of the earth, and in time should bring the whole world in general to receive this Doctrine by such poor and weak meanes, O! the infinite power and glory of God that doth appeare. In this God uses weak meanes, to shew the greatness of his power, and for that you have a cleare text in 2 Cor. 4 7. But we have this treasure in Earthen Vessels, that is the Ministery of Reconciliation. O! it is a treasure in∣deed in earthen vessels, the word is in the greek, in vessels of shells, there were some rich shells, that had on the outside a plaine shel, that when you came to the Sea∣shore you should look upon them, and they looked meanly as if they had not been worth a farthing, but within the shel there was a pretious Pearle that was worth many thousands of pounds, so saith he, we have this treasure in a shel, that is in a poor weak fraile vessel man, a contemptible vessel we have this pearle, And why so? the Apostle gives the reason, that the excel∣lency of the power may be of God, and not of us. There

is a mighty power of God that goes together with the Ministery of Reconciliation. Whensoever any soul is brought home to be reconciled unto God, certainly there goes a mighty power, yea, there goes an hyperbolical power together with it.

Object, But how wil this appeare, that there is such a mighty power of God that goes with the Ministery of Reconciliation?

It appeares in this, that there is such mighty things done by such poor weak and contemptible means that men should be willing to part with any thing in the world, yea their very lives, and beare the greatest tor∣ments of the most cruel Tyrants, and that for the witness of this truth. Now this appeares to be the mighty power of God, and this seemes to be a secret answer to any ob∣jection in 3 Cor. Is it so that the Ministers of the Gospel are far more Glorious then the Ministers of the Law? What is the reason that the Ministers of the Gospel are in such a meane condition, so much meaner then the Ministers of the Law? There was an high Priest, and he had glorious Robes, and had pretious stones upon his brest and shoulders, now we have no such things, Here is a company of poor Fisher-men, weak meane men that the world regards not, suerly the Ministers of the Law were more Glorious then these Ministers of the Gospel. No saith the Apostle for al this, we have this treasure in earthen vessels that the excellency of the power of God might appeare, and not of man, and we are willing (as if the Apostle should say) that the power of God may appeare more, that the glory of God may shine bright, we are willing to be Earthen Vessels.

Another Reason may be this, why God committs this Ministery to poor [Men] rather than to Angels; surely God hath a further end then wee imagine, it is (in just judgment) to be a stumbling block to wicked, and ungodly men, whose hearts are opposite unto the Glorious Gospel; that (as we know) Christ said he

preached in parables, that in seeing they might not see, and in hearing they might not understand; as a just judgment of God against the Pharisees, and others whose hearts were wicked, and unclean, and opposite unto Christ, that the glorious things of the Gospel might be hid under those parables. So I make no question but the means of the Ministery of the Gospel, (which the world counts Foolishness) and the mean condition of the professors of the Gospel is made by God as a stumbling block to ungodly men, who God intends should perish eternally, because their hearts are wicked and perverse, & I hate them (saith God) therefore wil hide this rich trea∣sure from them; But those that I love, I wil open the inside unto them, but others shal have nothing but the outside, they shal only have the visible part. But now there are others whom God intends to save, and they come, and the Lord (together with their outward Ministery) speaks to their hearts, and opens the inward treasure to them, and they se the Glory of it, and ad∣mire at it, and they come to tast the sweet promises of the Gospel, and they adore God in receiving such things as these are: so that God fetches about his ends this way, but (in his just judgment) hides his Gospel from some, and reveales it to others, and therefore saith the Apostle in 2 Cor. 4. If our Gospel be hid, it is hid to them that are lost, the ministery of the Gospel it is hid to some, but it is to those that are lost; he hides it from them by this outward meanes, the outside; Thus you see why God doth commit the Ministery of Reconciliation unto men rather then unto Angells.

CAP. 41. Why God wil not himself immediatly dispute this Gospel Reconciliation.

BUT further, it may be said; why wil not God im∣mediately himself preach this Doctrine of the Gos∣pel, The Mistery of Reconciliation? we see many in∣firmities in men; Men are ready enough to stumble at al infirmities of the Ministers of the Gospel (which by the way should teach Ministers of the Gospel to have a care how they walk) but because there are so many things to be excepted against men we would be ready to think, if God would himself preach the gospel from hea∣ven men would regard it more.

No, but God wil not do so, though God wil assist the Ministery to make it effectual in the hearts of those that shal be saved; yet he wil not speak himself from Heaven, but he wil send men like themselves, and let men hear or not, and howsoever, (though men think, if God should speak himself they would hear him) yet if they heare not men, they would not hear God. God spake himself from heaven in the delivering of the Law, but men did not keep the Law; but now God wil rather speak by men; because he doth delight to make use of every creature according to the capacity of it. The Lord takes a wonderful delight in the use of almeans that is suiteable to a creature, And therefore you shal find (which is very observeable) that though God did begin to speak from Heaven to Saul that he did convert (who afterwards was called Paul) Christ spake at first from Heaven, but mark, he would not do the whol work himself immediately; but before the work should be accomplished there should be meanes

used in Acts, 9.4. There Christ speaks from Heaven; but I beseech you observe it, what doth Christ speak from Heaven? he doth not preach the gospel; it is on∣ly the word of conviction Saul, Saul, Why persecutest thou me? This was enough to strike Saul with astoni∣shment so that he fell upon the earth, and said Lord, what wilt thou have me to do? But mark, what answer is given him? Go into the Citty and it shal be told thee. You must not think though I begin to speak from Hea∣ven to you, but that you must be content to set upon means, and so he did with Saul, he arose from the Earth in verse, 8. God made him stay a good while before he would tel him what he should do; he was three dayes and nights and eate nothing, and was praying al the while unto the Lord, and then in vers, 10. Saith the Lord to Ananias (a Minister of his) Go to such a place, and there thou shalt open to Saul my Mercy: this Doctrine of Reconciliation. It is true, I begin to think upon him; but I wil not go on in the work; you shal do it, and he shal attend upon your Ministery to let him know, what my mercy in Christ to his Soul is, and I wil bless your Ministery unto his Soul.

And thus you see how God stands upon the making use of the meanes, I make no question but it is some∣thing like to Gods dealing with many of you; though God at first begins himself, and strikes some terror into your hearts. A man when he is going about his business, he hath some suddaine thought dents into his heart, Lord where am I? What if I should now die? how can I answer for such and such things before God? And thus perhaps he comes to be troubled in his Conscience by some immedi∣ate work of God, but he wil not go on in this work im∣mediately, but he sends him to the Ministers of his word, and there he shews him what he must do con∣cerning his good; I wil give you a notable text to shew you how God stands upon means; in Act. 10.2. He

had some kind of the fear of God, but understood little of Christ; he was a souldier, a Centurion of the band called the Italian band; he had a greate many souldiers that were wicked, but yet he had some that were godly: But though he was in that place, yet he was a devout man and ful of prayer, (as it is commendable for Soul∣diers to be much in prayer,) because carrying his life in his hands, he had need carry Grace in his heart, and then in the 3. verse, (it is a very observable Scripture) first, God accepts of his prayers, and appeares in a Vi∣sion to him, and sends an Angel to him, and tels him that his prayers were accepted wel, but God had re∣vealed so much of Christ to him which he was very ignorant of.

Object. You wil say, seing God did send an Angel to him, why did not God reveal Christ by the Angel? No, he would not, he sends an Angel to Cornelius to this end, to bid him send for Peter that was a Minister of the Gospel; This should be the message of the Angels, to tel him that God regarded his prayers, and almes. I but, as if the Angel should say, God hath other things to tel you; but the truth is I have no commission to tel you, my commission is to tel you that you should send for a Minister, he sent for Peter, and Peter came and Preacht Christ unto him; as you may see in verse, 34. so that you may see that God doth use to work upon men by means, and surely, herein God wil honor humane nature in taking it upon himself, and for Gods honoring of the Minister of his word, take this one note (which is likewise very observable) that Christ himself when he Preacht upon the Earth, we never read that his prea∣ching was so efficatious to convert so many Souls, as the Ministers of the Gospel did; Peter when he came to preach the Gospel, Converted three thousand Souls at one Sermon, and you never read that Christ converted so many at a Sermon, Christ himself preaching imme∣diatly the Gospel did never convert so many as Peter

did; The reason is to shew, that we must not expect so much the immediate preaching of God unto us; as God and Christ preaching to us by the Ministery of Man; that is the meaning of it: so that now you have had the point opened unto you; that God committs unto us the Ministery of Reconciliation.

I shal endeavour to apply it.

CHAP. 42.

Use, 1. The sending of the Ministers of the Gospel is to be accounted a glorious blessing.

FIrst, If this be the great work of the Ministers that are sent amongst you to dispence the Ministery of Reconciliation to you; O! then certainly the sending of any of the ministers of the gospel among you, you are to account a glorious and a wonderful blessing of God upon you at any time; why? what is their errand? They come to treat with your souls about Reconciliati∣on with God, and God hath appointed this the greate means of bringing souls unto himselfe, to be reconciled unto himselfe, and therefore it is one of the greatest blessings in the world to have the minestry of the gospel in any congregation. Blessed be your eyes saith Christ that you see such things, and your ears that you heare such things, that God hath disposed you to live in those times wherein you have the mighty things of the minis∣try of the gospel shewed unto you; it is a good argument that god hath many souls to be reconciled unto when he sends the ministers of the gospel unto a place, and therefore when Paul was going from a place, God ap∣peared to him in the night, and bid him be of good courage and saith unto him, I have many souls in this City. When God in a special manner sends the preach∣ing

of the gospel into a place let them bless God from their souls, and take it as an argument that sure God hath many souls in this place that he intends to be reconciled unto, for the minnistry of the gospel is the minnistry of reconciliation; it is the fruit of the prayer of Jesus Christ, and for that compare those scriptures together and it wil be clear; in Esay. 49 8. this is quoted in Cor. 2.6.2. now what is that? that is, when Paul was preaching to them, and he makes this the fulfilling of that prophecy in Esay. 49. now it is clear, that, that prophecy is a prophecy of Christs praying to God the father; for those that did belong to his election, that in due time they might have the doctrin of reconciliation opened to them; now saith God I have heard thee in an acceptable time, and saith Paul, now is the accep∣table time, so that at any time when you come to heare a sermon, and hear the doctrine of Reconciliation opened to you; you should think thus much, This morning, or this day have I had the fruit of the prayer of Jesus Christ for this congregation, and for my part in partic∣ular Christ was praying unto his father for this long be∣fore I was borne, and now do I come to have the fruit of the prayer of Jesus Christ; This very sound of the gos∣pel in my ears this morning, it is no other but the fruit of the prayer of Jesus Christ unto God the father long before I had a being and the world was.

CHAP. 43.

Use, 2. The Great honor of Ministers that are Faithful.

SEcondly, Hence appears the great honor of the Ministers of the Gospel in their Ministery; we wil not attribute to our persons, but to

our work, certainly, if they are committed to the Mi∣nistery of reconciliation, they are sent about the most honorable business that ever was in the world; to dis∣pence unto the Children of men the great mistery of Salvation by Jesus Christ. So if a Minister be faith free in it, it may be said of any one that God uses in this; Happy that ever he was born, and blessed be the womb that beare him and the paps that gave him suck, if so be he be faithful in this his work; for he is imployed about the greatest business that is in the world; never did God employ Angels in a work of greater consequence, and in a work wherein they are more honored they are called in scripture Angels of the Churches, for indeed their work is Evangelical, and when he speaks of them in 1 Cor. 4.1. Therefore let a man account of us as of the Ministers of Christ, and stewards of the misteries of God. Bretheren, we could be willing, that for our persons they should be never so contemptible before you if so be the contemptibleness of our persons might fur∣ther the glory of our work, But we know ordinarily, that the contempt of persons hinders the honor of the work, and therefore saith the Apostle, let a man so ac∣count of us as of the Ministers of Christ, and stewards of the Misteries of God: we are appointed stewards of the misteries of God, we are stewards to deal out unto you the misteries of life, and Salvation, Joseph was accounted highly off, when he did deale out the Corne in Egypt, and now this work of reconciliation is that that the Angells prie into, the Angels learne instruction from this mistery of reconciliation, it doth, not only beseem the greatest men in the world to attend upon it: but the Angels themselves honor it, and learne by it. I wil give you a text for this because it may seem to be hard unto you, the text is in Ephes. 3 verse, 10. To the intent, that now unto Principalities, and Powers in Heavenly places might be known by the Churches the manifold wisdom of God; that (not only men) but the

very Angels in heaven might come to understand further the wisdom of God in Christ, made knowen to the Church, certainly; if the Angels come to know further by the Church, then specially at their Church meetings when they are together, and when there is the dispensa∣tion of the Ministery of the Gospel among the Saints; then when the Church is in their exercises of the ordi∣nance of the Church; then they come to know the manifold wisdom of God (howsoever some think it is foolishness) yet God saith, it is a manifold wisdom of God and the Angels think so too. Certainly, there is no place so ful of sinners, as of Angels heareing; therefore, you may wel come to heare, for the Angels they come to heare, and therefore the Apostle saith to women, that they should beheave themselves wel be∣cause of the Angels, and the scripture tells us, that the Angels prie into this mistery of the Gospel. Ministers need not seeke honor to themselves any wai••••, but by their faithful administration of the Gospel, and there∣fore in the primitive times, the Ministers of the Gospel were mightily honored of the people, let a soul come to understand what it is to have peace with God through Jesus Christ, through any Ministers, Ministery, and that soul wil honor that Ministery enough; hee needs not cal for any honor and respect from that poor soul, It is said, that in the former times there were wooden challices and golden Ministers: but afterwards there were golden cupps, and wooden Ministers. It was a great deale more honor to the Church when there were golden Ministers, but afterwards when there were golden cups & ministers were gallants, and had great means, may they not wel be called wooden in respect of their opening of the misteries of Salvation to the pople? It is not now so much for to preach morallity, (these are good things to be preacht on) but where is the great point of recon∣ciliation? The great point that al Ministers ought to aim at is the great point of Reconciliation, and that is to be

preacht, and it is their commission to preach that especi∣ally. Oh, how is it to be received, to be accepted? To us is committed the ministery of reconciliation; what is it? It is such a ministery, of no less consequence then your reconciliation with God; Oh how gladly should you take in this ministery? for they come about a work that is worthy of al acception, as the Apostle saith Tim. 1.1.15. This is a faithful saying, and worthy of al acceptation that Christ Jesus came into the world to save sinners; This is the sum of the ministery of recon∣ciliation, when we come to bring this unto you, we do not expect al acceptation, to open your hearts and hands to receive in this work of reconciliation into you: as we read of Noah, when he was tossed up and down the Sea) after many dayes he put forth a dove, and she brought in an Olive branch, Now this you know is an Embleme of peace, Noah opened the window of the Arke, and took in the Dove with the Olive branch, and al those that come to preach the Gospel unto you, they come with the Olive branch in their mouths, and the truth is, you are, as it were upon the Sea floting up, and down, and we come unto you: with an Olive branch in our mouthes like Noahs Dove, Oh, then open your win∣dows and receive it, saith the prophet, Oh how beauti∣ful are the feet of them that bring good tidings of peace, and as you read in Rom. 10.15. Their very feet should be beautiful unto you; It is so prophecied of among the Prophets, and it is made use of in the new Testament, and if you find your hearts opened and accepting of it, and rejoyce and bless God for it, then you fulfil that prophesie, and then the feet of those messengers are beautiful in your eyes; that is the work that you should come for when you come to hear a Sermon; You should think, this day am I comming to hear somewhat of the work of reconciliation between God and my soul, and when people come to the word to expect somthing con∣cerning this peace with God, and when they heare any

such thing, Oh, then they should bless the name of God. Some come to the word to hear some witty sentences, and for discourse (though the maine thing is that you should come to hear somthing about the reconciliation of God to your souls, and you should watch for such a word al: the while the minister is opening the point, Oh! but when wil the word of peace be opened from God to my soul? And when you hear that word, Oh! you should embrace it, and receive it as in Psal. 58. I wil hearken what the Lord wil say, for he wil speak peace unto my soul; so should every poor afflicted conscience say, I wil hearken this day when Christ wil speak peace to my soul. The Lord by his word speak peace unto you and make that which we preach in opening the things of the Gospel to bee a powerful mi∣nistery of reconciliation unto your souls.

CHAP. 44.

I have treated about what commission is given unto the Ministers of the Gospel, and there is one great thing that I would have you observe, that we take no notice of; how the Apostle again & again speaks of this, as mak∣ing account that it is one of the greatest things that con∣cerns the world that ever was; for saith he in v. 18. Al things are of God; who hath reconciled us unto himself by Jesus Christ, & hath given unto us the Ministery of re∣conciliation. But he had not enough of that, but he comes over it again to wit; that God was in Christ reconcileing the world; that God reconciled us to himselfe by Jesus Christ, & hath given unto us the Ministery of reconcilia∣tion that is in the 18. v. that is; God is reconciling himself unto the world in Jesus Christ, again the same is in the 19. verse, And hath Committed unto us the word of re∣conciliation, shewing, that it is a matter of great conse∣quence; it is a great trust that is commited to the Mini∣sters

of the Gospel, the word of Reconciliation; and there I shewed you, how you were (therefore) to enertain the Mi∣nisters of the Gospel; beautiful should the Feet be of those that bring glad tidings &c. That comes from God with this Commission, this Doctrine of Reconciliation in their mouths as Noah put forth his hand and took in the Dove with the Olive branch: So when a Minister comes with this Olive leafe in his Mouth, the Ministry of Re∣conciliation, you must open your hearts, and take it in. A word or two more about this, This (you have heard at large) is the great work of the ministers of the Gospel; to bring unto you the Doctrine of Reconcili∣ation: howsoever it may be folishness before the world, yet it is the great Ordinance whereby God wil bring men to be reconciled unto himself; those that he hath a pur∣pose to save. Here is now a work, to treat with you about reconciling your Souls to God; to open to you the Counsels of God about bringing you to be at peace with him.

Use. 1. See what a wicked wretched world this is, that cannot bear the Ministers of the Gospel.

Hence then see, what a wicked and wretched world is this, that cannot bear the Ministers of the Gospel? When this is al the work that they come about; this errand unto them in the name of God, to treat with them only to make peace between God and their Souls; here is al the Errand, and yet the world cannot bear this. If they came as the Messengers of Gods wrath against them, then indeed the world might look sourly upon them, and seek to avoid them; but when they come a∣bout no other Errand, but meerly to treat with their Souls about terms of peace that the world should not recceive them, but reject the Gospel, and despise it, and look upon the Ministers of the Gospel as if they were their greatest enemies. This is a most wretched

wicked world, and there is nothing in the world that can aggravate the sins of menmore then this; that they should reject the Ministry of the Gospel. Saith God, What? when I shal send the Minsters of the Gospel, my servants to treat with these wretched Creatures about making peace between me and them, and they shal re∣ject this; certainly God expects that wheresoever he sends the Ministry of the Gospel, generally al people should admire at the grace of God, that is made known to them in Christ, and they should al come in and even cry to God; Lord, What is it thou dost require? what? Is there any Messenger from Heaven come? Now let us give up our hearts as a blank paper; let God write in them whatsoever he pleaseth, (he doth not expect that men should rise in a rage against the word, and cast it of as that that brings trouble upon them) how infinitely are men mtstaken in this? to think that the preaching of the Gospel is a trouble to the world, to whom it is the greatest happiness that can be in this world. And if you knew it, you would bless God for it; even with your faces groveling upon the ground, that such a com∣mission was given to your brethren to come from God, to treat in his name about termes of Reconciliation with you, the Sons of men, What hurt is it the Mini∣sters of the Gospel do unto men? that they should be so troubled with them? as to say, that the Town or place is troubled and we could never be at quiet, since there was such and such preaching, were there not infinite mallice; it could never enter into the hearts of men such a conceit as this is.

You speak about treating of peace with God; but they are severe, and denounce the Judgments of God a∣gainst us.

I appeal to you how doe wee denounce them? do we denounce them absolute? or only in order to the bringing of the souls to faith and repentance? what do wee plead against? It is but against your sin that is your enemy,

your deadly enemy; that would certainly undo you; that would destroy you eternally. Ahab speakes of the prophet, hee never speakes good unto me; and yet saith Ahab, have I found thee O mine enemy? he looks upon the prophet as an enemy; so, wicked carnal hearts, (though we come to open the misteries of the gospel to them; yet when we shew them upon what termes it runnes) they think we do not speak good unto them. Certainly (whatsoever your thoughts are) we are ene∣mies to nothing but your sins, that would destroy you; that is your enemy, and would any one think it hard, to have his deadly enemy to be hardly dealt withal? Al that we desire, is; but to break the league between your souls and Sin, that there may bee a league between God and your souls: certainly love of sin, and peace with God they cannot stand together at the same time; it cannot possibly be that there should be a league between sin and your soules, and yet a league between God and your soules; now which of the two do you thinke is the best, and who is your greatest friend? either he that seekes to maintain a league with sin or to break it that you may have a league between God, and your souls? this is the intention of the gospel.

But you wil say, if this be the commission of the ministers, that God hath put into them the word of Reconciliation; why do they preach the law so much as they do? why do they preach terror so much? for this is their commission; the word of Reconciliation.

To that I answer, certainly he is a minister that knows not his commission that preaches the law, or any terror any other way, but in order to this word of Reconcilia∣tion, any other way but to make you to understand this word of Reconciliation, (though there be (in some re∣spects) a great deale of difference betweene the law, and the gospel) yet most people thinke it greater than it is, for the substance of the law, (is that that is implyed (at least) in the gospel [implied] as thus) when we say [the

word of Reconciliation] it is impossible to open this unto you without shewing you somthing that the law tends to, [Reconciliation] why? Because that wee are enemies to God. Enemies to God? How? how can we be enemies to God? yea by your sins.

How shal we know that sin doth bring enmity be∣tween God and us?

The Law tels you, cursed be every one that abides not in every thing that is written in the booke of the law to do it. When we speake of Reconciliation there is im∣plied enmity. I appeal to any of you (considering that God works with creatures according to the nature of creatures, he doth use to worke (though above rea∣son) yet in a rational way; he begins the work with those whom he intends to save: therefore how can wee (in a rational way) tel what Reconciliation is; until we understand what an enmity sin hath made between God, and our souls. Is it possible to understand the sweetnes of peace with God until we understand the danger of our estats that that we speake of the law, it is that? that is implyed in the gospel, and that the revealing of the gospel may come with a more sweetness, and fulness into your hearts; O! that you would but carry this along with you ever when you hear any of the ministers speak any thing to you that hath any terror in it; do but perswade your souls of this; O! but this is in order to my peace with God; in order to shewe what a blessed and sweet savior Jesus Christ is.

But others wil say, the word of peace is committed unto you, why do you speak of war then?

T•• that I answer but in a word, when we speak to you concerning war, what is our aime? what doth it tend to? But only this; that you may be willing to venture your selves, your lives and estates to maintain among you this word of Reconciliation; here is the end, were it not for this, we could quickly

hold our mouths, we should not hazard our selves so as we do to speake to you of such an argument; we are apparently, and any man (whose eyes are but halfe op∣en) may see that if we be sluggish, and cowardly now, farewel the word of Reconciliation, the word of the Gospel is gone, we must not expect that that must be amongst us, and the posterity that is comming after. It may be some of you may know, that since God hath called a Parliament, and blessed it, as he hath don, ne∣ver was the word of Reconciliation opened so clearly as it hath been: there hath Been some kinde of preach∣ing before with a deal of mixtures: but for that clear way of Reconciliation, your consciences may tel you that is hath not been so cleerly opened.

Obj. But you wil say, the Apostles they had the word of Reconciliation, and preached it to the people; but they did not preach to the people that they should maintain it by force of armes, But they taught people to suffer, and to lay downe their lives, and not to take the sword into their hands.

Ans. This hath been answered again and again, and it is a most vain objection of the people. This objection seemes to be strengthned partly from the thing it selfe: They say, religion should not be maintained by the sword, and secondly, the example of the primitive tims.

First for religion, know, that the maintenance that is now by the sword in this cause, it is not meerly for religion, but it is for our civil right, that we have to our religion. And this answer wil answer both.

For the Objection, that Religion should not be maintained by the sword, and that of the primitive time, I say, [the maintenance now of Religion] it is not for that (only) that the sword is taken up; the sword is not taken up meerly for that, (as Religion) but for the civil right that we have to our Religion, which in the the primitive times, the Apostles had not, nor the Chri∣stians then: but now we live in such a Country wher∣in

we have civil right unto our Religion, as wel as to our estates; we have not only right unto the profession of our Religion, (because God gives it us out of his good wil) but we have it too by vertue of a civil right; by vertue of the Law of our common wealth: Look what right you have to your Houses, Lands, and Estates; you have the same right to your practice of Religion; This is the mercy of God towards England, rather than to other Countries; Now we take up Arms to defend our civil right, and let it be in what it wil be, either to our Estates, or Houses, or Religion, or whatsoever it be, stil it is a civil right; this is that that justifies this quarrel, and this is enough to stop the Mouths of any in this point, and to answer that argument about the pri∣mitive times. But I let this pass and come unto the next verse.

CHAP. 45. Verse 20. Opened, and Five Doctrines pro∣pounded

VERSE 20.

Now then we are Embassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be you reconciled to God.

NOW we are Embassadors. Mark, what rise the holy Apostle takes, saith he, God was in Christ reconciling the world unto himself; not imputing their trespasses unto them, and hath committed to us this word of Reconciliation. Now then we are Embassa∣dors. His spirit seems to be much moved in this; What? God reconciling the world unto himself? not imputing

their trespasses unto them? [Now then we we are Embas∣sadors for Christ] now then we have a great trust; now then we have a great charge; now then we are Embassa∣dors, not from any earthly great Prince, but from Jesus Christ himself. So that in these words you have these several points of Doctrine. I might cast them into these several conclusions.

Doct. First, That the Ministers of the Gospel are Embassadors of Christ.

Secondly, What they do in this their Em∣bassage; It is as if God, and Christ did it, as though God did beseech you by us, so we pray you in Christs stead.

Thirdly, The Consideration of the Excel∣lency of their Commission, and Embassage makes them wonderful careful to do what they are sent about, and very earnest in plying the work they are sent to do; Now we are Em∣bassadors, and as though God did beseech you by us, we pray you in Christs stead, be ye recon∣ciled.

Fourthly, That God and Jesus Christ are ex∣ceeding willing to be reconciled unto Sinners.

And that is the Fourth thing which is indeed the principal thing in the Text that is recorded. Now as the very ground of al that is intended in the Text.

That God and Christ is exceeding willing that sinners should come in to be reconciled to him, for they do pray and beseech you.

Fiftly, That the work of the Ministery of the Gospel, it is (by al the means they can) to labor to draw a people by entreating and beseeching them, and to take no nay of the hearts of the people until they do get them to come in, to be reconciled unto God.

These are the five things of the 20. verse.

Now then we are Embassadors for Christ. &c.

I shal but briefly treat of the first three, for indeed the two latter are the cheif, which I chose this text for, To shew you the willingness of God that sinners should come in and be reconciled to him, and the work of the Mini∣stery is to draw the hearts of the people; But the other three I shal speak of but by way of preface unto these.

CHAP. 46. The Ministers of the Gospel Are Embassadors of Christ, Opened in six particulars.

First, That the Ministers of the Gospel are the Embassadors of Christ.

Not Embassadors for Belial, or for Antichrist as ma∣ny Ministers have been, to plead the cause of Antichrist, as if they were sent as Legates from Rome; and to plead for superstitious vanities; we are not Embassadors for Belial, for sin, for wickedness, for many times you heare pleading against Godliness, and for wickedness: No, we are Embassadors for Christ, we are sent Em∣bassadors; this is something more than messengers; this

is a higher degree than to be a bare messenger, an Embas∣dor is more than a steward; in 1. Cor. 4. Therefore let a man so account of us as the Ministers of Christ, and dispencers of the misteries of Salvation. I only wil shew you a scripture for that, and a little open it, and soon pass by this point.

We have it often in scripture, this word Embassador, In Eph. 6.2. There you have it to the same purpose as it is here; For which I am an Embassador, and he is in bonds. He was not used like an Embassador, you know, [Embassadors,] First they are such as are sent from Princes and States, to other Princes and States: it is not a private man. If any of you send a messenger about a business, he is not said to be an Embassador; but one that comes from a Prince, or State from other countries, he is said to be an Embassador. So the Minister of the Gospel, he is not sent to deale between man and man: but between God and man, in matters that concern the great God of Heaven, and Earth; and sent from him, though designed to it by men, yet their calling depends upon God, upon Christ, only here is the difference; when Princes, and States, send their Embassadors; they send them to other Princes, and to other States: But now God sends Embassadors to poor wretched, sin∣ful men, and herein he doth honor man, that he wil send a messenger from himselfe to them to be an Embassador. When a Prince doth send a messenger to a person, you do not say, that the Prince doth send an Embassador to them that are in prison, that he may execute when he pleases, rather an Executioner, than an Embassador: So we might al have expected rather that there should an Executioner have been sent, but God is pleased for his elect ones to send an Embassador. And besides, Embassa∣dors are not sent about every trivial business, but when an Embassador is sent, it is about a publique business, a State business of some great consequence: so when you hear that God sends his Embassadors to the world, you

must know that it is about a great and a weighty business, about a State business, it is about that that doth con∣cerne the very state of Heaven, the God of Heaven, it is that that concerns God himself more neerly than any thing in ••••••s world concerns him, It concerns God next unto his own beeing, and unto his Son, the neerest of any thing that is without that belongs to a God, there∣fore we are called Embassadors.

Thirdly, They are called Embassadors because they must look to this; that they do not the least thing but by Commission, it is as much as his life is worth to go be∣yond his Commission in any thing: so the ministers of the Gospel they must keep close to the Commission which they receive from Jesus Christ.

Fourthly, when he goes to any place, he doth repre∣sent the person of the King himself from whom he came, and what wrong is done to him is done to the Kings per∣son; Let the Embassadors be never so meane: so al the Ministers of the Gospel, they come to you in the name of the King of Heaven, in the name of Jesus Christ, and there is a kind of a representation even of the person of Christ in them. And that wil appeare more fully when we come to the next point.

Fiftly, An Embassador must give an account of his Embassage; he must (according as there is occasion) send to the country from whence he comes of what business he hath done: so the Ministers of the Gospel comming as Embassadors, they are ever and anon to send to hea∣ven to give an account how they speed in their Embas∣sage, and when they come to declare any message to the people, they are to send to Heaven, to tel God whether it be received, or rejected, and it is a very sad thing to any people, when a minister of God shal have any Just cause to send up to Heaven his complaint, and say, O! Lord, thou hast sent me with a blessed Embassage of peace and reconciliation to this people, but Lord they reject it, they wil rather have their lusts, than al that

Glory of thine in Jesus Christ; Heaven, and eternal happiness is a light thing unto them. When a Minister makes this complaint, do you not think it wil be a hard thing to those that do reject it? And al faithful Mini∣sters do this. And if he be a faithful Minister, he is solli∣citous about his Embassage; he looks whether it be entertained, and accordingly he gives notice to heaven, not only weekly, but dayly, how his Embassage is entertained, and at the last day he must give a ful account before the Lord and Jesus Christ.

Sixtly, And Lastly, it is against the Law of al nations to abuse an Embassador though he should come upon never such a threatning message, yet you must use the Embassador civily; So it is against al laws of religion that can be to abuse a minister of the Gospel, though he should come with a threatining, But much more when he comes about an Embassage of peace; then they are to entertaine him. It is against al sence and reason and a∣gainst al relegion, and those people are most prophane, and reprobate to every good work, that shal abuse an Embassador comming from Jesus Christ unto them.

Now a little by way of application.

CHAP. 47.

Ʋse. 1.

The Ministers of the Gospel are sent from the greatest Prince in the world, and so they are to be looked upon. Now then if the feet of those that do but bring glad tidings of peace should be beautiful; how much more the feet of the Embassador of peace? An Embassador, is another manner of thing than one that brings good tidings. O! my bretheren do not give cause for any complaint to be made: but rather give you cause to those

that come amongst you to send up a comfortable account unto God, and to tel God, Lord! thou hast been plea∣sed to send to such a place; to preach peace to such a people, and Lord! how readily, yea how greedily do those poor souls receive this Embassage? Lord! never did any Minister come into any place where this Em∣bassage was so entertained; Oh! they cry out for peace with thee, and above al things in the world this is the desire of their souls: that they long after is; that they might have peace with their God. Oh! this would be a joyful account, if we could send up our account thus unto God, Oh! let not any that come to you as the Embassador of Christ, be like unto those in Isay. 33.7. The text saith, (it is spoke of I confess in another case) but we may apply it here; truly there is cause in many Congregations, that the Embassador of peace should weep, and that bitterly, the Lord keep you from giving any such occasion; (though it would be sad to their hearts) yet it would be more greivous to you. Thus much from the Metaphor.

CHAP. 48. The second Doctrine, (Propounded in the 45. Chapter) prosecuted.

Doct. 2. That a Minister of the Gospel when he comes, is an Embassador; he comes in Christs stead, and what he shal deliver (according to his Commission,) is to be looked at as if God, and as if Jesus Christ did preach unto you.

For want of the right knowledg of this point it is that there are so many sermons lost. If people had but this text in their hearts, and looked upon al the faithful Mi∣nisters of the Gospel as if God and Jesus Christ were present speaking; how much good would be done? When God doth intend good to any Soul he wil cause it to look upon the preaching of the Gospel, as the very voice of God and Jesus Christ to the Soul. Though many a poor creature that (perhaps) hath heard a thou∣sand Sermons) looked upon preaching as what a man would say) but at length when the time of love came, he saw an authority, and majesty of God himself, and of Jesus Christ in the Ministry, and did feel God speaking to his heart and then it did prevail; that is plain in the text. As though God did beseech you by us, that; that we do, it is as if God did it; and do we pray you? It is in Christs stead. Now this is not only the Ministers of the Gospel since Christs time: but formerly what was done. Those that were sent by God to be his Messen∣gers, it was as if God and Christ did it. You have that proofe of it in the 1 Peter, the 3. Chap. 18, 19. vers. For Christ also hath once suffered for sin, the just for the unjust, that he might bring us to God, being put to Death in the Flesh, but quickned by the spirit, by which also he went and preached to the spirits which are in Prison. That is vainly made use of by some, to prove that Christs Soul did descend into Hell, to go and preach to the damned in Hell, but certainly that is a vain con∣ceite, if you observe the text, you shal find that this is the meaning of it, observe the 20. verse, It was to those spirits which somtimes were disobedient, when once the long suffering of God, waited in the daies of Noah. Those Spirits that did live in the daies of Noah, and Noahs preaching unto them; Now (saith the text) they are in prison, Jesus Christ went & preached to the spirits that were disobedient in the times of Noah, that now are in pryson. How did he go but by his Spirit? by his

Servant Noah, [by Noah] The preaching of Noah was the preaching of Christ. As if he should say, There is such a Congregation so many a years ago had a faithful Minister; Christ was preaching so many years to those Souls that are now in Prison: now alas they are gone, they are in Hel: but there was a time that Christ was preaching to them. I see I must not Name many texts. I wil give you one text or two more; in the 1 Thess. 2.13. You did not receive it as the word of Man; you looked beyond man: But how did you receive it? from God; and therefore it doth effectually work; that makes the effectual working upon the heart: when the people receive the word as the word of God. And the 4 Gal. 14. Mark how the Galatians received the Apo∣stle, saith he there, And my tentation which was in my flesh you despised not, nor rejected: but received me as an Angel of God; even as Christ Jesus. Here he speaks in way of commendation of the Galatians, you receive me as an Angel of God, even as Jesus Christ, as if you had received Christ Jesus; and mark, the Apostle was in a poor mean condition in respect of his outward estate. [My tentation that was in my flesh] In my outward man I was very low; and this might have been a tentation to you for to have caused you to have reject∣ed me when I spake. Oh! this hath been a tentation to many men because the preacher is an Earthen Vessel, though he hath brought the right treasure of the Gospel, yet this hath been a tentation. But saith he, it was not so with you, you received me; though poor, weak, a mean man that had scarce bread to eate: yet you received me as an Angel of God, yea beyond that: as Christ Jesus himself. But yet you shal observe in the next words, that it seems their hearts began to be drawn aside; i•• the 15. vers. There was a time when I came first amongst you, when you wer ready to have pluct out your very eyes for me, and you cryed out; O! this blessed doctrine of the gospel that we now hear! but where is the blessedness? It seems that some fals teachers had come,

and inveigled them, and had taken them off from the Apostle. Oh! Where is the blessedness you spake of? as if that were now gone: but that is the Duty of people, and then, and only then it is like that the Ministry of the word can do any great good: When, the people look upon it as if God spake, and Jesus Christ spake unto them. I wil only conclude with this one thing; that til you do come to apprehend this, it is not like that ever any great good, to any purpose wil be done; Its like it wil be with you, as it was with Samuel; you know God called to Samuel; Samuel, Samuel saith God, he runs to Ely; saith he, my Son, I did not cal thee, wel, he went again and slept and God calls again; He did not know it was Gods voice; he runs to Ely again: but then the text faith, that Ely perceived that God called the Child, & Ely gave him this instruction that if he called again, he should say, Lord speak, for thy servant heareth. And then he went and slept again, and the Lord came, and called to him, and then he said, speak Lord thy Servant heareth: And then God opened his heart unto him. Oh! God called the first time, and he thought it had been Ely, and looked no further. God said no more to him but left him, and so again, the second time: But when he came to understand that it was Gods voice, then you shal ob∣serve; that God opened himself wonderfully to him, and shewed him [then] his minde to the ful. So just thus it is with people, they come [now] to hear the Ministry of the word; they hear a sound in their ears, and what they hear is very good: but they look only at a man; the man speak, and they may perhaps commend the man, and commend his Sermon, & al this whil God speaks not to their hearts. And then they wil go the second time, and it is true, God doth speak to them: but they do not know it is Gods Voice, and because they do not know it is Gods voice, God doth not make known him∣self unto them: But when the time of Gods Love comes, this is the great Embassage that is sent to the Children of men, And when he pleads with you, you should think

that it is Christ that is pleading with you; when he is opening of any Scripturre to you, you should think that it is Christ that is pleading with you; when he is opening of any scripture to you, you should think that Jesus Christ is opening that Scripture to you, and when you com with such a heart, then God opens al his mind to you. I appeal to you whether it hath not been just thus; the dealings of God with you as it it was with Samuel; you have come once and again to a sermon, but have looked no further then Ely; to the minister: but when you have come to the word with the disposition, and said Lord speake for thy servant hears, Lord reveal what thou wilt; I se it is thine one ordinance, and the minister, (though he be but a poor weak man) yet he comes and stands in thy stead, and speaks in thy name, and I say, when you come thus you shal find more in one sermon let out to you, then in a thousand before, and here is the ground that many have lived thirty or for∣ty years under a powerful ministry and it hath sounded in their eares, but they never have heard the mind of God savingly revealed unto them. Because they never have fallen down, and said, lord speak for thy servant hears O! do this, and thou shalt hear the great messuage from God: then you shal have God oppening himselfe unto you to the ful.

CHAP. 49. The Second Doctrin (propounded in the 45, chapter) further prosecuted.

I Have made some enterance into this second point. Doct. That God and Christ doth speake in the min∣isters of his word. What the minesters of God do (ac∣rding to their rule and Word) it is to be looked up∣on

as if God and Christ did it. This is Cleere in the text. As though God did beseech you, we pray you in Christs steed (saith the Apostle).

For this I gave you divers scriptures; & I might ad ma∣ny more, ct thought to have added some more cleer scrip∣tures to shew you that what the ministers do, it is as if God & Christ did it, I might name forty places that are cleer in this point but shal not that I may proceed. What the minister; of God speak according to the ruls (I say) it is as if God and Christ spake, and it must needs be sure, if we consider of the power that there is of Christ in the ministry: we have had experience of it, that there is such a power of the ministry of the word that it co••ld not be but only by the speaking of God, God and Christ in It: the which hath power to inlighten, to awaken con∣science, to terrefie the conscience, to humble, to bring down the stoutest proud heart in the world, yea, and to convert souls, in John. 5.25. the text saith of the word of the son of God that brings life, Verily I say unto you, that the houre is comming, and now is when the dead shal hear the voice of the son of God and they that hear shal live. 〈◊〉〈◊〉 certainly this is spoken not only of the voice of the son of God at the general resurrection, but (saith he) it is now; the hower is comming, and now is when the dead shal hear the voice of the son of God and they that hear shal live. It was at the time, and is continu∣ally in the ministry of the word; There is the voice of the son of God that makes the dead to hear and to live.

And further the word of the Ministery, must be looked upon as Gods in this regard; because otherwise there could not be any ground or bottom for faith by any thing that is delivered in the Ministery of the word. Now we know that the ministery of the word is the spe∣cial ordinance that is appointed for the begetting of faith. faith comes by hearing, & hearing by the word preached. It doth not come so much by reading; no, not by reading of the book of God; by reading of the scripture: but by

hearing, and hearing the word preached. Now then you wil say, indeed, The word in the Bible, that is the word of God; God speaks there, and Christ speaks, and we may bottom our faith upon what we read there, but we must have somthing to bottom our faith upon when we hear it preacht by man, as wel as when we read it, and it is cleer by scripture; that God doth rather work by the hearing of it preacht, than by the reading of it. Except we look upon it as the word of God and Christ, we have nothing to bottom our Faith upon, (for nothing that is humane can be the bottom, and ground of any ones faith.) It is not, what is the judg∣ment of such a man, though he be never so learned, ne∣ver so holy a man) that can bottom or ground my faith. But when I come to heare him, (so as I can heare God, and Christ speaking in him) then have I somthing, to ground my faith upon what he saith, therefore, here is the reason why so many go away, and are only taken at the present hearing, but their hearts are not grounded, and bottomed in the truth, because they hear man only, and do not heare God: But when people can say as those men that came forth from Samaria to the woman, in John 4. about the middle of the Chap. sayd, that when the woman came and told them; Here is a man that hath tould me al that ever I did; is not he Chyist? And they went out to him: But at length say they to her, (when they had spoken to him) Now we do beleeve; (not because thou hast told us, but because we have heard him our selves.) So may many a soul say, I have been often hearing of sermons, and I have been taken with the preaching of such a man, and I did beleeve what he said, and it went into my heart in some measure: Oh! but now saith a soul, I do not beleeve because he tells me this, but I have heard in his preaching, God and Christ himself, it hath not been he; but it hath been Jesus Christ that hath spoken to my heart. There could be no grounding of our faith (except that which is delivered

in the Ministery of the word) be looked upon as God and Christ speaking in them.

Object. You wil say, must we bleeve every thing that the Preacher speaks, as if God and Christ spake it? men may err.

Therefore you must compare what you hear with what you read, and as those noble men of Berea did search the Scripture to see what Paul himself preacht; they were not to take Pauls preaching, but to compare it with other Scriptures, and they were commended for it, and God forbid that we should think it much that people should examine any thing we speak. Try all things, and then keep that which is good; search the Scriptures, and compare what is delivered by Scripture, and then so far as that is according to the rule of Scrip∣ture that is spoken, (though it be not directly the words of the Scripture, yet when it is spoken in the name of God according to Scripture) it should be received as if God and Christ spoke it. We challenge no such infal∣libility as the Papists say the Pope hath: but we give unto al people liberty to examine our Doctrine by Scripture, and then God expects, and Christ expects that it should be received as if God and Christ spake.

CHAP. 59.

Use 1. Answering the Objections of the Armini∣ans. And the Wantons of our Age.

NOW then briefly, Hence we have a Use of instructi∣on, where we have an answer to the Objection both of the Arminians, & of our late Wantons; Arminians they make this Objection; when we preach (somtimes) that al men naturally are dead in sins and trespasses, and there is no free wil in man, but man is as void of Grace

as the dead Carkass that lies in the grave is void of natu∣ral life; Now they say, If men be so dead in sins, Why do you preach to them? Were it not a vain thing to go and preach in the Church-yard? Would they regard what you say? you preach that al are dead, and that there is no life at al in men to do any good, Why do you speak to them? This point answers that Objection.

Though it is a truth that al men naturally are dead in sins, and are before the Lord as a dead Carrion; there is no dead Carrion more loathsome in the eyes of us, than every natural Soul is in the Eyes of God: but yet we come and preach to them. Why? because that in our preaching, it is God; God and Christ speaks, though our voice have no power to raise from the dead: yet the voice of God hath power to raise from the dead. If Christ wil speak to one that is dead, he shal come forth; as you know in the 11. of John. when Christ came to Lazarus, saith Christ, I say to thee Lazarus arise. It were a vain thing for any of us to go to the grave, and say, arise; but if Christ come he can raise them presently: So we preach to a congregation that are mixt; some that have lain in the grave of sin forty years perhaps together, yet when we speak in the name of Christ, and Christ speaks together with us, we may speak to dead Souls: for together with the word that is spoken there doth go a power and a life, for it is the word of God (and not the word of man) that breaths forth life.

And again, it is an answer to the Objection of our late Wantons, they cry out against Ministers calling to men for duties, and account them duty-mongers: Say they, What do you cal to men to do? you tel them that they must do thus, and thus, and they must perform duties, and humble themselves. They think they have got a great Objection in this; that because men have no po∣wer naturally: therefore it is a vain thing to cal upon them to perform duties

This answers them; We cal upon them, so as the voice

of Christ; though they have no power themselves, yet we cal upon them to set upon such duties; we cal upon them to beleeve, and to repent. They say it is in vain to cal up∣on them to beleeve, and repent: But that way that God hath to work Faith, & Repentance in the heart of man; it is, to conveigh a power through his own voice in the ministry of his word; and therefore we speak to them to beleeve & repent, as if they had power: because we know that those which belong unto Gods election, the Lord wil conveigh power to them through this word of his. It is not our voice, but it is the voice of God, and of Jesus Christ. We would have you to carry this meditation along with you, at any time when we speak unto you, and exhort you that you would come in, & repent, and beleeve; Carry this meditation with you, and then you shal understand us aright. We would not have you to think, that we conceive, you have power to beleeve, and repent because we cal upon you: but this we expect; that, while we are speaking to you that God & Christ wil speak to your hearts: so that there wil be power conveigh∣ed through that word of ours, and though it be not con∣veighed this Sermon, yet it may be the next, or the next, and hoping in the end that wil give repentance unto life.

CHAP. 51.

Use. 2. Ministers ought to speak as the Oracles of God. The maner of their preaching Opened.

THe next use that arises from hence is that the Apo∣stle Peter makes in 1 Pet. 4.11. If any man speak, let him speak as the Oracles of God, mark it, here is an exhortation to those that have to deal in the mini∣stery of the word, that they must (when they speak the word) speak it as the Oracles of God; so that, that

is delivered in the word; you see it to be as the Oracles of God, whatsoever a minister speaks (according to scrip∣ture) it is to be looked upon as the oracles of God. Now therefore if this be so, that the word that is spoken (ac∣cording to the rule,) is the Oracles of God. then it is the duty of al that do speak the word of God to speak it in such a manner, as it may appear to be the Oracles of God. I have not now to speak to many ministers, and therfore I shal not enlarge my self in this as I should have done. Oh! with what a reverance should ministers speak, for they come to speak as in Christ stead? and therefore they should speak in such a manner as be∣comes the voice of God, and of Jesus Christ; as the Ora∣cles of God, and not think to speak according to their own fancies, and their own humors, and in their own waies: but to speak as those that are sent in Gods place, to speak to the people as if Christ were speaking to them: and therefore to consider they are in the place of Christ, so to speak with all authority as from Christ, as in Math. 7. verse, the last, It is said of Christ, That he taught them as one having authority, and not as the scribes; for a minister of God, he is to preach in Christs stead (for so the Apostle saith) therefore he is to labor what he can to express the very authority of Jesus Christ in his Ministery, and there is a ministery that doth carry authority with it in the very consciences of men, I have known of some that have come proudly into a Congre∣gation to scorne at the word; Prophane Russians that have come on purpose to outface the Ministery, and to out face the word, and yet they have met with that au∣thority in the word, that their hearts have been danted, and they have fallen under the power of the word, and there is a great deal of difference in the manner and way of preaching the word; some have authority, and others have no authority at al in it. [That kind of preaching that is to please the humors of men] you, shal have some kind of preachers to dandle mens fancies (as it were;) that

have some fine quaint words, that there sentences shal be very smooth, and (as they say) come off bravely, and this is a dainty preacher, and he shal have many fine latine sentences, and witty speeches, and come into a pulpit and acts as if he were to act a part upon the stage: these are the fine quaint preachers, the Court preachers (as they cal them) But this is not to preach as in Christs stead. It is very like that this was the preaching of the Scribes and Pharises. But when Christ: came to speak, he spake as one that God had authority, and not as the Scribes: There was a great deal of difference between his preaching, and that of the Scribes, he came with the authority of God, he came to preach to the consciences of men, and not to the fancies of men; and the difference, as there was in him, so there is in some measure and de∣gree now; There are some that preach (to this very day) just as the scribes; but there are others that preach as Christ did; that preacht to the conscience, and to the hearts of people, and their words do stick in the consci∣ences of men, though they fret, and vex, and go away in a rage; yet there is somwhat that sticks to their consciences: so that they are either forced to yeild to it, or fly from it. And here is the reason that many a man wil cry out and say, I wil never heare such a minister, Why? What is the reason? his corrupt heart cannot bear that ministers preaching; the word comes with power to his heart, and his guilty conscience cannot beare it, now watch but whether there be not some vile guiltiness in their spirits, that say of such men, they wil never hear them any more: because their corrupt hearts cannot bear the authority of the word, that preaching that is as if God and Christ speak it, is with authority, and not with fine quaint words: To this purpose you have an expression in 1 Cor. 1.17. [for Christ sent me] he was to go in the name of Christ, [not with wisdom of men] Christ did never send me to preach with the wisdom of men. What a text is here? How wil many men be able to answer this

one text? that make it their great study to get Wisdom of words? But mark the danger of this! [Least the Cross] of Christ be made of no effect. There is a most hiddeous wickedness in this; that a man should regard more to be commended for a fine, Witty, neat, smooth preacher, than he should have regard to the Cross of Christ to take effect, to have Christ to be honor'd. We find by experience that such preaching scarce ever stirs the Soul, seldome or never works upon the heart. It was a speech that once even a Prelate that was not the best, but one ill enough, and known to many (I suppose here,) I heard it with my own Ears, he said, That he was convinced so farr; that when he came to present one to such a town, he asked whether there were not some in the place that desired some others? Yes said they, there are some that desire a university man to come to them, but saith he, the preaching that is there wil not humble a Soul, doth not tend to humiliation. I heard this even from one that I know was not a freind to powerful prea∣ching, and yet his conscience was so farr convinced from it; because the wisdom of words and learning is there shewed: but that kind of way of preaching the Gospel, it makes the Crosse of Christ to be of no effect. Your flaunting preachers, when do they convert a Soul? there∣fore (saith the Apostle) if we preach so as to do good, it must be such a preaching as is in the 18. vers. It must be foolishness to (wicked) men, but to these that are saved it is the power of God, and the Wisdom of God. wicked carnal men wil say, here is no Schollership, no learning in such a Sermon, Wel, it is foolishness to them, but to them that are saved, it is the power of God to Salvation. but such a poor man sayth, I know not what they say, But I find a power in it, my Eyes were never awakened til now, my heart was never wrought upon til now; to those that are saved it is the power of God. If you find a power in it, that which wicked men cal foolishness; it is a good argument that you are one that shal be saved

when it quickens you. And again in the 19. vers. For it is written, I wil destroy the Wisdom of the wise, and wil bring to nothing the understanding of the pru∣dent. Al their bravery shal come to nothing, and then in the 23. vers. But we preach Christ Crucified, unto the Jews a stumbling block, and unto the Greeks foolish∣ness, And then again the 2. Chap. vers. 1. And I Brethren when I came to you, came not with excellency of speech, or of (mans) wisdom. You wil say, it was because Paul could not; No, Paul was an admirable Scholler, a most Eloquent man, he was brought up under the feet of Gamaliel; And yet this man came not with excellency of speech, or Wisdom of words declaring to them the excel∣lencies of God, for saith he in the 2. vers. I deter∣mined not to know any thing amongst you save Jesus Christ, and him crucified, &c. This makes the word powerful; when it comes in the evidence and demonstrati∣on of the spirit, and not with entising words of mans Wisdom, that your faith should not stand in the Wis∣dom of man, but in the power of God: howbeit we speak Wisdom amongst those that are perfect; There is Wis∣dom in preaching.

You wil say, why? should preachers be fool?

No, God forbid, there should be the greatest Wisdom that can be, and this is no warrant for one to come into the Pulpet, and to speak extempore, we do not come to justifie a raw and empty discourse, that hath nothing in it but meer words, and a noise, but hath no solildity; No, let Ministers study, and Labor to be as sollid as they can, & search into the misteries of the Gospel, & open the secrets of God, & so it wil prevail with the consciences of men, & if Ministers have any parts, there is matter enough to express the parts of those that are most able, and that which requires their study; and so the Apostle would have Timothy to study, and therefore it is no justifying of those that do not study.

But we must remember we come to speak in Christs steed; Christ certainly did not come with empty words,

but he came to open the counsels of his Father, and he did reveal the, great Misteries of the Gospel, it was in a sollid way, & so the Apostle, that which they spake was weighty and sollid (though it was not with vain words and phrases as I spake before.) But this I name the rather, (not that I direct my speech so much to Ministers as to you people; seeing you hear that this is our point; that God & Christ speaks in the Ministry of the word, that therefore you should desire, and affect such a kind of Ministry wherein God speaks most, wherein Christ speaks most; where∣in you can hear the voice of God, and of Christ, And I know no one argument that doth more fully evidence the difference between a carnal heart, and a gratious spi∣ritual heart than this. What Ministry doth thy heart most savour, and rellish? ••hereby you may know the temper of your hearts, One may know the temper of the body by knowing what food one doth most savour: so we may know the temper of the heart, by knowing what food it doth most rellish; if thou dost rellish frothy food thy heart is according to it▪ but if thou dost rellish and Sa∣vour a spiritual Ministry that comes in the power and authority of God and Christ, that speaks to thy heart and conscience; this is an evidence, and sign of a gracious disposition in thy heart. And the truth is, in one that is fallen (or in a great measure) from God; if there be any sparks of grace remayning, they wil appear in this as much as in any thing; that though his heart be grown more loose than it was: yet stil he cannot but acknowledg he doth find more power in such a spiritual Ministry than in an∣other. But your carnal hearts they wil savour and relish of a Ministry, that is a meer word ministry, that hath least of God and Christ; where there is but little of God and Christ in the heart, there the Ministry that hath least of God and Christ is most rellished. Some Women, and some that are ignorant; if they hear a Sermon that hath a great deal of Greek, & latin in it that they cannot under∣stand; they go away and commend his Sermon though

they understand not any one thing of it. I have heard of an excellent story of a poor begger (in Queen Blizabeths time) who heard a Sermon at the Court, and heard a great many Latine Sentences, and Eloquent speeches, and the poor beggar, he follows the Minister when he was going away, and blesses God, and says, Oh! Master Doctor; I bless God, and thank God at my heart. The Minister turns about and asks him, what the matter is? Oh! Master Doctor saies he, I hope the old Religion is com∣ming in again.

But have not the Prelates Silenced those men that wrought most upon the heart, and conscience? If any did preach so, as that their Ministry came to be power∣ful; end to prevail upon the hearts and consciences of men; the Prelates would not let them stand.

CAHP. 52. How to know what kind of Ministry God speaks most in.

NOw you wil say, How shal I know, what kind of Ministry it is wherein God did speak most?

For the Answer to that, I appeal to your consci∣ences; what kind of preaching do you think in your con∣sciences there would be if Christ himself were preaching to you? How do you think that Christ himself would preach if he were here upon the Earth? That which comes neerest to what Christ would preach; that you must favor cerrainly. Christ would not preach to defend su∣perstitious vanities; for Christ (when he came to preach) preached so, as the people many times derided him, and scorned him: One time when he had done his Sermon they carryed him to the brow of the hil of the City, and would presently have broken his Neck. Do but read that Sermon of Christ in the 5, 6, 7. Math. What

preachers would you think your Courtiers to be if Christ were preaching to you? that, that comes nearest to that; that Christ would preach, that you must most favor, and affect.

Secondly, That kind of preaching you think in your consciences doth most prevaile in the authority of the word, hath humbled most hearts, and converted most souls, that Christ hath set his seal unto. I appeal unto you, what kind of preaching hath humbled most souls, and done most good? Hath not some poor coun∣try preacher, that hath preached in the evidence, and demonstration of the spirit, converted more souls unto God than an hundered Bishops? so that he may be able to say, at the great day of judgment (according to his measure) as our blessed Savior said, Here am I, and those whom thou hast given me.

Thirdly, Examine of what side you be; those that be of Gods side, they know his voice; (my sheep hear my voice) but a stranger they wil not follow, take any town, and divide the people, and see how the Minister is liked, some are for, and some against him. But now look into the difference of their lives; of both these kinds of men of those that are for, and those that are against the Minister; see their different walkings; come into such a place as this, (Because they say there is a thousand ale-houses belonging to this place, of Stepny; I think there be hardly five that do savor the Ministery of the word, and al your prophane ones (generally) they speak against the Ministers. Now I appeal to your consciences, (if you were to stand before God at the day of judgment) of which side would you be? either of the side of those that are drunkards, swearers, uncleane persons, and raylers at the Ministery of the word: or of the side of those that are willing to take paines to heare the word of God, and bless God for the Ministery of his word. Cer∣tainly, that preaching hath most of Christ in it that those that have most of the Spirit of Christ do most savour; fot they know the voice of Christ, and a stranger they

wil not hear; they can understand it, though wicked and ungodly ones cannot. That is the Second use.

CHAP. 53.

USE 3. We should delight in the Word.

A Third Use of the point is this; Is the ministry of the word such, as hath God and Christ speaking in it? Oh then! How should we delight in it? How should we bless God for it? With what greediness should we come to hear at any time? What? is not the voice of Je∣sus Christ sweet unto us? We have Christ wooing of us, Christ exhorting of us, and Christ comforting of us. When we come to the Word, O! with what readiness, and cheerfulness should we come to hear the voice of Christ? [If you be Godly, Christ doth delight in your voice] when you are gotten alone in your Closets, and can speak but brokenly, O then! your voice is delightful to him: Therefore the voice of Christ should be very delightful unto you. I wil give you a Text or two for proof of this; Cant. 2.14. It is a speech of Christ to the Church; O my dove! that are in the clefts of the rock, in the secret places of the stairs: let me see thy countenance, let me hear thy voice, for sweet is thy voice and thy countenance is comly. O! let me hear thy voice my dove; O! thou that art in the secret places of the stairs; Art thou got alone into a hole to prayer? got alone behind the dore in the secret places? (for it is spoken here of the estate of the Church in times of perse∣cution that they dare not come together openly, (how∣soever wicked men wil raile at them, and say, they get into corners to do thus and thus) but saith Christ, thou that art in the clefts of the rocks; in the secret places of the stairs, let me hear thy voice; for thy voice is sweet,

and thy countenance is comely. Against in the 4. Cant. 11. Thy lips drop as the hony-combe, O my Spouse! When the Saints speak of Christ, or speak to Christ, their lips do drop before Christ as the hony-comb. Now what an argument is this? Shal thy lips be so sweet to Christ, and shal not Christs lips be as sweet to thee? the Ministry of the word is as if Christ did entreat thee, and beseech thee; O! how sweet should it be to thee if thou hast the Spirit of Christ? the Church of Christ doth answer what Christ said of her lips, and of her Voice, and of her Mouth: so the Church doth answer to Christ in the 5. Cant. mark what the Church saith of his Mouth, what an Eccho is here, and an answer to prayer? saith Christ to the Church, Thy lips (O my Spouse) are as the hony-comb: And thy mouth (O my Saviour) is most sweet. In John. 3.29. he saith there, That the friend of the Bridegroom which stands, and hears the Bridegroomes voice, rejoiceth greatly. If thou be the spouse of Christ, thou wilt rejoice to hear the voice of the Brdegroom, and every time thou comest to hear a conscionable Sermon, thou do'st come to hear the very Voyce of the Bridegroom, and thou canst not but rejoyce in it, O! how sweet is one word of Christ to a gracious heart? and the spiritual communion with Christ here upon earth; it is in his ordinances; we shal hereafter be alwaies in his presence, and see his face: But if he would have any evidence that we shal have communion with him in heaven, we must Rejoyce in the hearing of his word.

CHAP. 54

ƲES. 4. If God and Christ speak in the word how, dreadful ought it to be to the Neglectors, Disobayers, and Contemners of the word?

IF God and Christ do speak in the ministry of his word; Then O! what a dreadful point is this to al the neglecters, disobeyers, and contemners of the, ministry of the word? Thou neglectest the word; O! what dost thou do when thou neglectest the word? thou turnest thy backe upon Jesus Christ, and wilt not hear him: and therefore I suppose you know the place; He that turns away his ear from hearing the law, his prayers shal be abominable: what dost thou turn away thine ear from hearing the word? God professes that he wil turn away his ear from hearing thy prayers, and thy prayers shal be abominable, for thou turnest away thine eare from hearing of Christ speake to thy soul. For it is in Christs stead (saith the Appostle) There wil be a time when thou wouldst fain have the eare of God to hear thee. As you would have God to hear you then: so do you hear him now; marke that text in the 1. Prov. 24. against those that turn away their eare from hearing God speak. Because I have called and ye refused; I have streetched out my hand, and no man regarded; but ye have set at naught al my councels, and you would have none of my reproofe: howsoever you thought it was but the word of such and such a man: yet you have set at naught al my councels, and you would have none of my reproofe; your hearts fretted, and vext that such a man reproved you: no, it is my reproofe, (saith God, and mark what a doom follows in the 26. vers. you

you shal cal (Saith God) and I wil not hear. There was a time friend when I cald to you by such a sermon, and you know that I spak to your hearts, and you turnd a deaf ear to me; you shal cal your hearts out and I wil not hear you, and there wil come a time that you shal cal to Gods ministers to pray for you. What? would you have God to hear his ministers for you, and wil not you hear his ministers from God? It was a speech of Am∣brose to Theodosius the Emperor, saith he, wil not you hear me? seeing you desire that I should be heard for you? you desire saith he, that I should be heard for you, and therefore be you willing to heare me: now that was the speech to Theodosious after he hade fallen to a great sin, comming to reprove him for his sin; what (saith he) wil not you hear me? you would be willing that I should be heard for you; therefore be you willing to hear me: so say I to al men that live in any way of sin; Hear Gods ministers now, for a day wil come, when you wil be glad that God should hear his ministers for you; O! hear us when we come in the name of God; we would not have you to heare us if we speake our owne fancies; This concerns those that neglect the word.

Now a word or two to those that disobey the word; they wil set their judgments against the judgments of the ministers, & let him say what he wil, it is but his opinion. Do you know what you say? this rebellion is against God & against Christ: as if there were this language in your hearts; Christ saith, I wil have this done; thy lusts say they wil have this done: O! this wil be charged upon thee one day; that the voice of the divel was more strong with thee than the voice of Christ: but specially it is to contemne the word, to set at naught Gods councels; to go away & contemn the word. Dost thou know what thou dost? let me apply but these two scriptures to thee, thou that Despisest and Scornest the word, that canst go to company, and there talke of what thou dost heare in a contemnning manner; consider but of these two

texts; I pray, first Consider of the text out of which the Point is Raised of Gods Speaking to thee, thou dost despise, and dost thou so? Consi∣sider what the text in Isa. 39.23. Saith, when thou gettest into company, and there art warme with wine, Oh! then thou liftest up the voice, and laughest; against whom hast thou lift up thy voice? thou thinkest it is against Hezekiah; No, it is against the Holy one of Israel; thou thinkest it is against such a man that preach∣eth such a day; no, it is against the Holy God, and Jesus Christ, and this is upon thy score written in Heaven; here is one that hath reproached the Holy one, and Je∣sus Christ, In Luke 10.16. He that heareth you, hea∣reth me, &c. That is true (not only of the desciples, that were there for the present upon the earth) but of al the faithful ministers to the end of the world, for Christ saith, when he sends them out, I wil be with you to the end of the world. They were dead more than a thou∣sand years agoe, and Christ yet had promised to be with them, that is, those that should succeed them; he would be with them to the end of the world. And this Text concerns every faithful minister as wel as the disci∣ples of Christ; al that time you despise Jesus Christ, and God his Father, when you despise the ministery of his word; for the Lords sake take heed what you do; when you have to deal with the word, you have to deal with an edge tool; it is that, that wil either save you, or destroy you for ever. You that have been guilty of neglecting the word, the Lord strike and humble your hearts, and for a Cordial for time to come I wil apply but one scripture further to you, and that is that, in Heb. 12.25. What is that? that in the faithful mini∣stery of the word, God and Christ speaks unto people. Then take this exhortation; So that yee refuse not him that speaketh. If they escaped not who refused him that spak on Earth, much more shal not we escape if we turne away him that speaketh from Heaven. The Ministery of the gos∣pel,

and the Ministery of the Law are compared, One speaking from Earth, the other from Heaven; though the truth is, they were both from Heaven. But now in the Ministery of the Gospel, God hath sent his own Son to you. In the latter daies, he hath spoken by his Son saith the Apostle in 1. Heb. the begining; God who at sundery times spak in times past to the Fathers by the Prophets, hath in these last times spoken to us by his Son &c. In former times God spake by his Prophets; there was the voice of God (but it is not so cleer that there was the voice of God, though it is true Christ did speak then by the prophets) but in comparison Christ is not said to speak by them) But now in these daies, God hath spoken by his Son, and God hath reserved the Ministery of his Grace, and his eternal counsels concern∣ing the Children of men; God hath reserved this for his Son; and not only his Son personally, but his Son in the Ministery of his word. Now you wil say, If Christ did preach (as you say he doth) there would be more power. We find that when Christ did preach that the Pharises derided him; in the original it is; they blew their noses at him, and marke! they that were covetous they derided him, they even derided Jesus Christ himself. A worldly heart that is growen rich; that hath gotten from a low estate to a far greater; he wil deride the most excellent preaching in the world. Take heed that you do not despise the Ministery, for certainly the voice of Christ wil prevaile one day. If it doth not prevaile here in the word; it shal prevail one day when Christ shal say depart from me yee cursed; though thou dost not obey the present voice of Christ, yet thou shalt obey the other voice at that day. I must wind up this point with a word of Exhortation.

CHAP. 43. How we ought to have the word.

Ʋse. 1.

SEEing God and Christ doth speak to us in the Mi∣nistery of the word: Let us come with other manner of thoughts to hear the word, than hertofore we have done. I remember I spake before that the word cannot be ef∣fectual til we come to know the voice of Christ in it; as in that of Samuel; I wil give you another text to shew what an admirable effect it wil work upon the hearts of men, and women; if they come to hear the preachings of the word as the voice of God and Christ: and that is in Acts 10.33. You shal find there; that Cornelius had sent for Peter to come to him imediately: There∣fore I sent to thee, and thou hast wel done that thou art come; Now therefore are we al here present before God to hear althings that are commanded thee of God. Here is a gracious disposition of heart in Cornelius a souldi∣er, and other Souldiers, and friends that he had. Pre∣sently when Peter came, now saith he are we here al present before God, to hear al things that are commanded thee of God, and we al here entertaine whatsoever thou shalt reveal to us from God, as the word of God: then Peter (indeed) preached with a courage, and when people shal (by their behavior) with that re∣verence, and affection attend, as if they did attend to know something of the mind of God; this encourages a preacher, and then assoon as ever Peter had done his Sermon, nay before he had done his Sermon; (the text saith) in verse, 44. That while Peter yet spake these words, the holy spirit fel upon al them which heard the

word: No marvil, they came with such a disposition of heart. We are here al of us to know, and heare what is commanded of God; (comming with such a frame of spirit.) Now, while Peter was yet speaking, the holy spirit fel on them which were to heare the word, and so it wil be with you; when you are alone before you come, say, Oh Lord! that thou wouldest speak to my heart, even so as you have it in Isa. 2. Come let us go up to the house of the Lord. An excellent speech for those that are comming to hear, in Isa. 2.2. There is a prophesie of the times of the Gospel, there is an excellent resolution, an excellent temper of heart for people that are going to hear sermons; come ye let us go up to the mountaine of the Lord; to the house of the God of Jacob, and he wil teach us of his waies, and we wil walk in his paths. [We are al here to hear what God wil say to us;] when at any time there is any truth made known to you, you should receive it with such an affection. God this day hath re∣vealed some part of his mind that I did not find to be so before, and when you hear of any sin revealed; you should bless God, and say, the Lord hath met with my heart this day; Oh! think it not an evil, but bless God that Christ wil think of thee: And so thou shouldest behave thy selfe. Is there an exhortation to any duty? God and Jesus Christ hath exhorted thee this day; thou shouldest look upon it as if God and Christ hath been a perswading and exhorting thee; and is there any word of comfort and promise applied unto thee? thou should∣est look upon it as if God, and Jesus Christ had spoken a word of comfort to thy heart this day. Oh! if you would come with such a disposition as to receive al from God, and Jesus Christ, then you may expect that the Holy Spirit should fal upon you. No marvail though when people come through custom, and meerly because others come; or through some other vaine respect: that then they come, and go away, and never feel any work of the Holy Spirit. But such as come with

teachable hearts, they may expect that the holy Spirit should come and fal upon them. When the very people of Niniveh did repent, they beleeved God, so then the stoutest and proudest heart; yea and the hardest heart in the world, if it comes to beleeve God, then it wil re∣pent. I am the willinger to be the more large in this, because this Sermon may make profitable many other Sermons, and for want of that true work of this point upon your hearts, it is that so many Sermons do so lit∣tle good.

CHAP. 56. The third Doctrine (propounded in the 45. Chap∣ter) prosecuted, Viz. The excellency of the Go∣spel make the Ministers earnest in their Ministra∣tion.

THe former part of this verse treated of several Conclusions in it. A third Doctrine propounded in the 45 Chapter is,

That the consideration of the excellency of the Gospel that is committed to the Mi∣nisters of it to preach, makes them that are faithful to be very earnest in their Ministration.

Now unto us is committed the word of Reconciliation. Now then we are Embossadors for Christ, as though God did beseech you by us, we pray you in Christ stead &c. Now then upon this that the word of Reconciliation is committed to us, and we pray you in Christ stead, O! it is this that puts us on to the earnestness that you see in us.

First, that the consideration of the excellency of the Gospel that is committed to the Ministers of it, is that that should make them earnest in their ministration, and to labor with al their might to draw people to that love of the Gospel.

The same that you have heard in this Chapter, you have it again in the beginning of the next Chapter. The Apostle having the word again and again; that it is the Ministry of Reconciliation that is committed to them. After that he tels them, that he beseeches, and prayes in Christs stead & then he comes over it again in the begin∣ning of the next Chapter, as if he had not done enough. O this Ministry of Reconciliation! it is the Garce of God unto people; O we beseech you saith the Apostle, Do not recive this Grace of God in vain, the Apostles, & so other faithful Ministers satisfie not themselves meerly in performing a task (yet they can come & speak an hour, and speak to people such things as may please their Ears) but they look after what they do to be solicitous, and earnest for fear it should be in vain. O! then we as Embassadors &c. And I wil shew you another Text that is very remarkable, in the 1. Col. 25. I am made a Minister, according to the dispensation of God which is given to me for you to fulfil the word of God, and then he fals a commending of this Ministry of his in the Mystery that hath bin hid from ages, and from ge∣nerations, but now is made manifest to the Saints. It may be carnal hearts look upon it as a mad and unsavory thing: But it is made manifest to the Saints; to whom God would make known, what is the riches of the glory of this Mystery amongst the Gentiles. Now then mark how our point comes in, in the 28. ver. the Apostle would fain gain every man; he is loth to lose any one of his Auditors; every man, every man, every man, three times in one verse, Whereunto also I labor striving according to his working which worketh in me mightily. What Phrases are here heapt one upon another? I do not

make the work of the ministry an idle work; as if I went about al the day from one company to another; from Tavern, to Tavern al the week, and then think to come and preach upon the Lords day to you, and so make it an idle business: but it is my labor, and not only so, but I strive, and how doth he strive? (not meerly according to humane strength, he strives beyond that) I labor striving according to his working; It is the word of God I confess, and my labor, and striving, it is ac∣cording to his working. Yet stil this is not enough, ac∣cording to his working which worketh in me, Which worketh in me mightily. The work of God that worketh in me mightily according to that I labor, & so again wri∣ting to the Thessalonians in the first Epistle, 2.2.4. O! this is the trust that is committed unto us; we are allowed of God to be put in trust with the Gospel; even so we speak, not as pleasing men, but God, we are upright in that we dare not be but faithful in so great a trust which is committed to us, and then upon this he tels them in verse 8. we were willing to impart our own souls; because this Gospel, we knew it would be to excellent. We might be very large in this; I wil give you the ground of it in a very few words.

CHAP. 57. Reasons of Faithful Ministers earnestness, 1, their love to God. 2, their love to Jesus Christ. 3, their love to their souls to whom they Preach. 4, a kind of love to themselves.

FIrst, those that have committed to them the Minist∣ry of Reconciliation, as it is of the Appostles (hav∣ing it put into us) [the Ministry of Reconciliation]

Reason. 1.

First, that that makes them so earnest, it is the love they have to God: for they know that this is the great glory of God; this that shines in the Ministry of Recon∣cilliation in that that they go to declare to the world, & except that the Lord have his glory in that, (the truth is) he hath his glory in nothing in Comparison, and the••e••ore that they might testifie their love to God; that the God whom their Souls love, may have his glory, in that which is indeed his glory, and his Master-piece of al his works. O! this it is that makes them earnest; they thinke if the lord hath not his glory here, where shal he have his glory? O! it is infinite pitty that so great a work (wherein so much of the glory of God doth appear) that the Lord should have no glory in that work.

Reason. 2.

And again, their dear love to Jesus Christ, every faith∣ful Minister of Christ doth bear a deer affection towards Jesus Christ, and their soules would faine that Jesus Christ might be lift up in the world: now there is nothing that lifts up Jesus Christ in the world so much as the Ministry of the Gospel, those that have any love to Christ that know what Christ hath done for them, they desire to lift up his name: and besides the honor the work puts them upon, it is the Ministry of Reconciliation, and an honorable worke it is; and therefore the Apostle Paul Rom. 15. hath a notable expression for that purpose; honor of the work, it is the Ministry of the gospel, in verse 20. the word in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to love the honor of it; those that understand the language it is a word that signifies to love the honor of a thing: I was ambitious to preach the gospel, (that is the phrase)

and so it may be translated, I was ambitious to preach the gospel. So that Paul was not ambitious for a great living, or to be brave, or in power, or a Justice of peace, or a Lord, and the like, (as many ministers of late have been) but his ambition was to preach the gospel; looking upon that, as the greatest preferment that any of the sons of men were capable of, or that he could desire in the world.

Reason. 3,

And then again, besides, the Consideration of the Ministry of the Gospel makes them earnest in love unto their Bretheren, and to the souls of the people to whom they pre••ch: for they know that souls are utterly undon except they come to know God in Jesus Christ; except they come to have the mistery of the Gospel revealed: whatsoever excellencys they have in this world; what parts of nature they have: yet they are lost, undone, mi∣serable creatures for ever, and better they had never been born; better they had never breathed in the aire except Jesus Christ be revealed unto them. Now it is impossible for any man that knows the necessity of the Revelation of Christ: but that if the Ministry of the gospel be committed to him, he must needs be earnest and faithful in the work of the ministry.

Reason. 4.

And there may be some argument from love to them∣selves, those that have the Ministry of the gospel Com∣mitted, to them, (some way) God gives them leave to love themselves, they cannot love themselves any way so as to be earnest in the Ministry.

First, If they be faithful in the Ministery of the Gos∣pel, and God go along with them (as he wil if they be faithful) then Oh! how many souls should bless them

if at any one Sermon; if perhaps they go into a strange place and work upon a few souls, they shal hear their souls blessing God for them every time they go into Gods presence. Now what a wonderful encouragement is it for a Minister to be painful in the work of the Ministery of the Gospel. This is a greater matter than to have a Bishopprick, to have but one soul bless God for one that God hath been pleased to work upon, and this is no other than we challenge to be our due, if we by any means may be poor instruments of God to reveal Christ to any of your souls. This is due in justice that you should ever mention us before the throne of Grace, and that the blessing of your prayers should be upon us; and this is a mighty encouragement to make them earnest (not only to make a Sermon) but to be striving to reveal the mi∣steries of Christ to their souls, and as they wil be bless∣ing of Christ here, so (by this meanes) those that are faithful, they should give a good account at the day of Jesus Christ, and they shal be able to behold the face of Christ when he shal appear, who is the great Bishop of their souls. He wil come with his visitations one day; and when that is come, then they shal not have encou∣ragement that have read Service, and wore Su••plices e∣very day: But they shal be able to look upon his face with joy that have been faithful in the work of the Mini∣stery of the Gospel, and those that they have done good unto shal be their joy, and their Crown at that day. In 2. Phil. 16. Saith the Apostle to the Philipians (amongst other exhortations) he exhorts them that they should hold forth the word, the word of life; do thus, and thus (saith he) Oh! manifest the power of the Gospel in your lives, that I may rejoyce in the day of Jesus Christ that I have not run in vain nor laboured in vain. It is an argument to prevail with people to embrace the Gospel that they may recompence those that labor amongst them with this recompence that they may have joy in the day of Jesus Christ, that they may be able to come

to Christ, and say, blessed Savior here am I, and those whom thou hast given me; here are reasons enough. I wil pass therfore bretheren from the point, only thus much.

CHAP. 58

Use, 1. The horrible wickednss of those that are idle in the Ministery.

FIrst, you may see what an horrible wickedness it is for any that take upon them to be the Ministers of the Gospel, and yet be idle: to be an idle shepheard, to be unfaithful in this, it is a most detestable wickedness; of all men in the world those men have given up their spirits to wickedness that have the weight of the Mini∣stery of the Gospel, to lie upon their charge, and yet they are idle. Oh! it is woful that ever that man was borne, that should take upon him such a glorious Ministery as the Ministery of the Gospel, and therein be negligent of preaching, or by a scandalous life do mischif unto others: It had been better that he had never been born, saith the Apostle. Woe to me if I preach not: So may they say, wo to us if we be negligent in it, and wo to us if we (by our scandalous lives) hinder the fruit of our own preaching, and of other mens preaching also. But we shal let that pass.

CHAP. 59.

Ʋse. 2

IN the second place, labor you to inform your selves in this; when you see any faithful Minister earnest in this work of his ministration, know what the ground is (perhaps some of you wonder at it, why he cannot con∣tent himself as some others) know where the ground lies, In this; from whence it comes, it is the Ministery of the Gospel that is committed to him, and he knows it is a Glorious Ministery, and he sees much of Jesus Christ in it, and the Glory of God shines in it, and if he be faithful, and hath any love to Christ, and Saints, and their souls; it is impossible but that he must needs be earnest in it. Paul was so earnest that the people thought him mad, and that in this very Chapter where my text is verse 13. You may think we are besides our selves; wel it is for your cause, and it is the love of Christ constrains us; we cannot but do that we do, as the Apostle Peter, saith in another pleace. So saith any faithful Minister (think of it what you wil,) we can∣not but speak what the glory of God in the face of Jesus Christ is; what it is that we have seen; and what it is that we have heard out of the Ministery of the Gosple our selves, and the love of Christ constrains us, and then in verse, 11. knowing therefore the terror of the Lord (then much more the grace of the Lord) we perswade men. If so be that God would but con∣vince you of this, that when you heare any thing of the mistery of the Gospel opened to you, and any earnest∣ness of spirit manifested in it, I say, if you were con∣vinced that the ground, and principle of it is this; the apprehension of the glory of this ministration (as it is such in an excellent Ministery) Therefore it is that all

faithful Ministers of God are so earnest in the ministra∣tion of it) It would prevaile more with your hearts to receive what is delivered in such a way. But we let that pass, and come to that which is the mai••e in the text.

CHAP. 60. The fourth Doctrine (propounded in the 45. Chap∣ter) viz. That God and Christ are exceeding wil∣ing and desirous to be reconciled to sinners.

As though God did beseech you by us, we pray you in Christs stead, be ye reconciled unto God.

You have not in any scripture (that I know) more fully set out a more earnest desire of Jesus Christ to be recon∣ciled unto sinners than here is; this expression is (after the manner of men) to express the earnestness of Gods heart in his desires to be reconcilced to sinners, and that is our point of doctrine, our doctrine shal be the scope of these expressions; (not the very words) but the scope, and the ground of it. It is this.

Doct. 4. That God and Jesus Christ is exceeding willing, and very desirous to be re∣conciled unto sinners.

Now the thing that I am to open to you, is to shew this in the several manifestations of it, several demonstrati∣ons of the willingness, and desire that is in God and Christ to be reconciled unto sinners: and then answer a question about it, why they are not reconciled to God, if God be so willing, and the like, and then for applica∣tion of it.

The next point wil come in stead of the Uses. That therefore the Ministers of God, they should intreat (likewise) and beseech you, and by al means labor to draw your Souls to be reconciled unto God.

CHAP. 61. The First Argument: Manifesting the exceeding willingness of God to be reconciled to sinners.

FOr the First, The willingness of God for Reconci∣liation with sinners; Why God manifests this, To begin a little low, and then to rise higher; God mini∣sters this, first by his patience towards sinners, in that the Lord is long suffering toward sinners, he doth ma∣nifest thereby that he is willing to be reconciled: the Scripture draws an argument from thence, in Rom. 2.4. as if the Apostle should say, the patience of God holds this forth unto you; that you should come in, and re∣pent, that so you might obtain mercy from God, or o∣therwise it doth lead you to repentance. Except it should hold forth Gods willingness to be reconciled, it could not draw the heart to repentance; but it leads: and this hath a great deal of force to draw the heart of man to repentance, Because it holds forth the willingness of God to be reconciled unto sinners. If God were not willing to be reconciled to you, he would take you off, and there were an end of you, or at least he would ex∣cercise such patience that should not lead you to repen∣tance: as he did with the Devils, as soon as they had sinned, he clapt his chains upon them, and reserves them in chains of darkness; there is no such patience of God towards them as to be any argument to draw them to repentance: therefore they cannot draw any encourageing conclusion from any work of Gods patience, as to bring

them towards God again: But al sinners may do it that are the sons of men. Hath God spared thy life at such, and such a time? know that in that work of his, he doth manifest his willingness to be reconciled unto thy Soul; as if a man hath an enemy at an advantage, and he wil not take it: Doth not this signifie that he is willing to be at peace with him? And that is the first thing.

CHAP. 62. The Second Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners.

SEcondly, God hath manifested himself very willing to be reconciled unto sinners in this; that he hath made it to be the great Master-piece of al his works to provide a way for Reconciliation of thee unto him. The Lord hath wrought so wonderfully for the children of men, rather than for Angels, in sending his Son, & making of him a curse for our sins. In this the Lord proclaims a loud voice to al the world; O! be it known to al you sinners that I am willing to be reconciled to you. We need not name Scripture for this, for the whole Doctrine of the Gospel is ful of this; O! the heart of God is much in this work of Reconciliation; al the arguments in the world, al the expressions that possible could have been, could never have held forth this, so much as meer∣ly this proclaimation that God hath sent his Son into the world to die for mans sin: this holds it forth, and proclaims it (with the loudest voice that possible can be) that God is infinitly willing to be reconciled unto sin∣ners.

CHAP. 63. The third Argument: Manifesting the exceeding willingness of God and Christ to be Reconciled to sinners.

AND then thirdly, after this work of God sending his Son, mark how God doth express himselfe to the Children of men! he doth profess that there is no∣thing wherein he doth more glory than he doth in this; to shew mercy to sinners: he doth make account that the chefest glory he hath in the world it is to shew mercy unto siners. Certainly that that his soule is so wel pleased with, & that that he accounts himself most honored by, is; when sinners shal come in unto him to repent, that he may be reconciled unto them. If a man should do thus that hath an enemy, and should manifest this to some of his friends that sit at his table, as to say, such an one is an enemy to me: but O! how fain would I have him come in, that there might be peace between him and I, and I would count it as great an honor as ever I had in my life; would not any one say, this man were willing to be reconciled; certainly God doth so, and therefore in Exod. 30. the place you know about the 6. verse, the Lord, when he was proclamming his glory that Moses desired, and the Lord promised, he promised Moses in the Latter end of the 33. Chap. that his glory should passe by him, and he caused his glory to passe by him, as in Chap. 34 and what was that glory? The Lord, the Lord God, mer∣ciful, and pretious, long sufering, and abundant in goodness, and mercy for thousands, forgiving iniqui∣ty, transgrossion, and sin; as if God should say, Moses, wouldest thou see my glory? this is it, that I am merci∣ful and forgiving iniquity, transgression, and sin; here is the height of my glory; in this is my magnificence

made known. And another most remarkable place, we have in Esa. 30.1••. I shal make use of the begin∣ing of the place: And therefore wil the Lord wait that he may be gracious, and therefore wil he be exalted. How wil God be exhalted? That he may have mercy upon you: Therfore he wil be exsalted that he may have mercy upon you; and so he goes on, For the Lord is a God of Judgment, Blessed are al they that wait for him: so that God accounts himself an exalted God, when he hath mercy upon a sinner. Surely he is very willing to be reconciled to a sinner when he counts himself an ex∣alted God, when a sinner comes in, and beleevs in his on. Now am I exalted, saith God, this is that my soule glories in; this I account to be a happiness to mee; God is exalted in shewing mercy, and that is the con∣clusion of this argument.

CHAP. 64. The fourth Argument: Manifesting the exceeding willingness of God and Christ to be reconcilled to sinners.

FOurthly, the Lord expresses this his willingness to be reconciled to sinners with a sigh, as when he ex∣presses his desire after sinners with a sigh, which is a note of earnestness of desire, and that you have in Deut. 5. and 24. verse: O! that there were such a heart in them. When we express our desires we say, I would there were such a thing: But when we express our most earnest desire, then we express it with an O! O! that there were: so saith God, O! that they had such an heart; that they would fear me, and walke in my waies, and why doth God expresse this? It is that it might be wel with them, and with their children for ever: therefore O!

that there were such an heart. It is observable, if you turne your eyes to the former part of the Chapter, you shal find; that this people did say, that whatsoever God had spoken, that they would do: But the lord saw that there was not a through comming off of their hearts unto him to resigne up themselves wholly to him: and therefore the Lord doth (as it were) fetch a sigh in the earnestness of his desire; O! that there were such an heart in them. If a man that were fallen out with another, when he were in his Bed-chamber, or at his Table, he should fetch a sigh, and say; O! that such an one would come in, and be Reconciled to me, how glad would I be to be Reconciled to him? how doth my soul long after him? would not every one say that this man earnestly desiers Reconciliation with that person. But thus doth God, he sits (as it were) and saith; O! that there were such an heart.

CHAP. 65. The Fift Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners.

Fiftly, the Lord doth not only express his desire by a sigh, but by an Oath; he takes a solemn Oath upon it; how willing he is that sinners should come in, & be recon∣ciled unto him, and it is the greatest Oath that ever God took (it is about sinners coming in) to profess his wil∣lingness that sinners should not die: but they should come in, and be reconciled to him, and that you have in the 33. Ezek. 11. Say to them, As I live, saith the Lord God, I have no pleasure in the death of a sinner, &c. As I live, saith the Lord God. They were pineing away in their wickedness, lying down in their sins now

as I live, saith the Lord, I have no pleasure in the death of a sinner, but rather that he should turn; and therefore turn, turn, O! turn; Why wil ye die? As if a poor sinner should lie down, and say; the Lord is provoked against me, and he wil not be reconciled to me; No, the wrath of God is out against me, & he wil revenge himself of me; the Lord looks upon a sinner lying in this manner, and he bids his servants go, and say to him; the Lord swears by his own life, and saith to this sinner; As I live, I have no pleasure in the death of a sinner, I swear by my self because I have no greater to swear by.

CHAP. 66. The Sixt Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners.

ANother Argument is this, wherein God doth ma∣nifest in his word that above al works that are pleasing to him, and that he would have people most to respect in this world, is the work of beleeving in his Son, and laying hold upon him, and so upon that mercy of his, that he doth offer in his Son, and that is the great work that he is more pleased withal; then al the works they do; and not doing that, it is the greatest offence whereby they can offend God, they cannot offend God more in doing any thing in the world. And this shews the willingness of God to be reconciled unto sinners, God being pleased with a sinner that doth come in to take hold of his mercy. And that you have in John 6.29. This is the work of God that ye beleeve on him, wh•••• ••••••ch sent, (by way of excllency above all o∣ther ther••••••••; (as if God should say) If you should do the 〈◊〉〈◊〉 famous work that ever man did in this world, I would not delight in it; I would not care for that in

comparision of this work of comming in, and beleeving in my Son. Is there a man that should be the great Con∣queror of the whole world? a man that were famous in al the world. Let a poor Soul, a penitent heart come in, and close with Gods grace in Jesus Christ, and rowl it self upon mercy in Christ for Reconciliation; this poor Soul, (though the meanest that were possible to be immagined in the whole Nation) is a more glorious work in Gods Eye; then the most glorious work of the greatest Conqueror of the earth. If thou wert able to rule the Sea; if thou wert able to govern al the world; if thou wert able to command the Heavens, it would not be such a glorious work in the Eyes of God as that is to come and lay hold upon his Son, as he is tendred in the Gospel. If you should give al your Almes to the poor, and your body to be burnt: yet it were nothing to the work of beleeving in his Son. In John 3 God is most displeased with not beleeving in his Son. As if God should say, it's true, you are natural∣ly enemies to me, and you have lived in waies of enmity against me; O! you have provoked me al your daies; when you were yong, a drunken, unclean, prophane Youth; a Lyar, a Swearer, a Sabboth-breaker &c. but yet you live to hear the voice of the Gospel sounding in your ears, and to have the offer of Jesus Christ to your Souls for the pardon of your sins: Now be it known to you; al the Oaths that ever you swore, al your Blas∣phemies, al your Drunkenness, al your Uncleaness, al al your Sabboth-breaking, (put them altogether) they wil not provoke me so much: as rejecting of my Grace in Jesus Christ, that I tender to you. That is the con∣demnation of the world; al the other iniquities wil not sink you down so deep in Hel as not comming to beleeve in Jesus Christ; to lay hold upon the Grace of God, that is tendred to you in the Gospel. Now is not God very willing to be reconciled, when he shal manifest himself thus unto sinful men?

CHAP. 67. The Seventh Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to Sinners.

YEt further, God manifests himself willing to be re∣conciled in this; that when he sees that (notwith∣standing al these expressions that have been before that we have spoke of) if sinners wil not come in; God he wil seek them seeing they wil not seek to him, God seeks himself to sinners. First that is a point that you have heard before, that God is aforehand with us; God comes to us because we wil not seek to him. If a man be fallen out with another he should come and seek to him: but he wil not, because he hath such a stout heart. Wel saith he, that I may convince him that I am not such an austeer man as he conceivs me to be, I wil seek to him first, and I wil not only seek to him, but I wil go to him, and beseech him, and that you have in the Text; Christ is said to come to save, and to seek that which was lost, we were al lost and we would not seek to him: but he was fain to come, yea, he came from the bo∣som of his Father. He came into the world, and his great Errand was to seek those that were lost, and when he had found them he beseeches them to be reconciled unto him.

CHAP. 68. The Eight Argument: Manifesting the exceeding willingness of God to be reconciled to sinners.

FUrther God manifests himself willing to be reconciled in this; in the waies of his dealing with wretched sin∣ful men; in sending his Grace to allure the hearts of sin∣ners: the Lord sends his mercy, to spread al the beauty; and lustre thereof before the Sons of men; al the excel∣lency, and Glory of it before the Soul, that it may en∣tice the Soul of the sinner to come in unto him, (he doth not meerly send and seek to him) but that he might over∣come the hearts of men with love and mercy; this is Gods way, to cause his mercy to stand before the Soul, and to spread the beauty, and excellency of it, that it move, and entice, and allure the hearts of men, that so God (as it were by coards of Love) might draw the hearts of poor sinful men unto him. If God did but scare men so come in to him, it were somwhat; but it is this which we have cause to bless God for; if the Lord come in never such a terrible way to force us to come in, that so there might be made up peace between God, and us, the Lord (besides that way of terror and wrath) (though somtimes he wil use that way to stop men in the course of their sins, and to force them to come in) he goes forth, and doth send his mercy, to stand before the Soul, and to spread the beauty, excellency, and glory of it before the heart of the sinner, that so it might allure the sinner to come in: so God speaks of his people in the 2 Hosea the 14. There was a great breach between Israel and God at the time, and God to make up the breach, (when

he would be pacified towards Israel) he expresses it in this manner; Therefore behold, I wil allure her, and in the 11. of Hos. 4. mark! I draw them with the cords of a man, and with the coards of love; I delt with them in a suitable way, because that mans Nature had rather be drawn, than driven) and cannot so wel bear to be driven with violence as to be drawn by love: Therefore (saith God) I wil deal with them according to their own Nature, and in a suiteable way. I draw them with the coards of a man and with bonds of Love; here are the gracious expressions of God unto wretched sinners, to break their hearts that they may come in, and be recon∣ciled to him: God takes away the terror of his greatness, and comes in loving, and sweet waies to draw the hearts of sinners. I appeal unto your consciences, have not you that know what it is to be reconciled unto God, had the Lord setting the riches of his Grace before your Soules? have not you seen the alluring attributes of God presented before you to gain your hearts unto him∣self.

CHAP. 69. The Ninth Argument. Manifesting the exceeding willingness of God to be reconciled to sinners.

ANother is this; that the Lord is willing to yeild unto his creatures, (as farr as may be) to yeild to the creature (I say) (as farr as he can with honor) for such is the way of the Gospel in bringing sinners to God; that God hath yeilded to his creature•• as farr as can be conceived to be done with honor (he cannot deny himself; and his Glory:) But take it thus farr, that God must have his Glory; it is impossible that God should yeild further

to the creature than he hath done, Whereas God might have required satisfaction in our own persons, he hath yeilded to this; I wil take it in another; this is the condition of the Covenant of Grace, from that of the Covenant of works; the covenant of works required per∣fect obedience in our own persons: so that if we did not obey, it required saitsfaction of us. Now in the cove∣nant of Grace there is a high consideration, (as it were) God is content to take it in a suerty; He wil be content for our parts if there be uprightness, if there be but en∣deavors, if there be but willingness of heart, (though he sees that we do provoake him day by day) wel saith God, (whereas I stood upon perfect obedience in the Covenant of works) now saith God, I wil he satisfied with the wil for the deed, if there be but uprightness of heart, (though there be many weaknesses) yet I wil be willing, and content with that. Now doth not a man shew himself willing to be reconciled unto another, when he shal say, wel let there be any terms, propounded that can be, I wil yeild to any tearms so far as I can with ho∣nor? I must not dishonor my self: but so farr as can be I yeild. God hath done thus; he professes to the world, that so far as he can he hath yielded to us; Now if we should not except of the termes that he requires (for they are such tearms, so reasonoble, so equal, that cannot be imagined less) there cannot be less required of the Creature, then is by the Creator.

Object, You say, beleeving is a great matter.

But consider it in its selfe, it is not such a great matter but only in relation unto Christ, in its own nature, it is but as a poor begger that puts forth his hand to take the almes, and it is God that gives it to us two: Now if we do any thing, what can we do less then receive, (espe••i∣ally when we have a hand given us by God wherewith to receive) as if a begger had an alms promised him if he would come and take it. Oh! but saith the begger I am lame, I cannot go, and my hand is withered, I can∣not

stretch it forth. Wel, he that would give the alms saith, he wil help the beggar thither, he wil help him to legs to go, and he wil heal his hand and give it strength whereby he shal put it forth to receive the alms; only do not strugle against me, do not resist me: I wil be with you, you shal leane upon mee, I wil give you stilts. Is not here as much consideration as can be? and so it is in the work of reconciliation of sinners unto God; he gives alms, and he gives the hand wherewith to receive it.

CHAP. 70. The tenth argument: Manifesting the exceeding wilingness of God and Christ to be reconciled to sinners.

And then, the Lord manifests his willingness to be re∣conciled unto sinners in this; he doth profess unto sin∣ners, that the greatest sins that ever they have committed shal not be a hinderance to bear of this work of reconcili∣ation: The Lord I say professes this to sinners; he sends his messengers to tel them; that though (perhaps) they may be conscious to themselves of some vile thing that they have committed, whereby they may think that God wil never pass by that sin: But God to take away the objection that they shal never be able to say so; he doth make that as cleer as any thing in this world; that there is not the greatest sin that ever thou hast commit∣ted (except that one against the Holy Spirit) no other sin shal barre or hinder the work of thy reconciliation: and certainly where that sin is committed, the heart wil never desire to come in to be reconciled to God, but flies in the face of God to revenge himself upon God. But if thou hast a heart that desires to come in to God, that

is an infallible argument that thou hast not committed that sin. I might give you a great many Scriptures for this; to shew that God professes that there is not any sin that shal make the bar in the way between him and thee; in Isa. 1, 18. Come now let us reason together saith the Lord &c. Yea, come now let us reason together. Thus God deals in a familiar way with sinners, as if a Malefactor were before the Prince shaking, quivering, and trembling, fearing that the Prince would have his life; being conscious to himself of abundance of evil that he hath been guilty of, and the Prince should go and take him by the hand, and say, Come let us rise up; let us reason together; though your offences be great; yet that shal not be a bar between you and me. This is that we have authority to proclaime even in the name of the Lord God of Heaven; and to every poor soul, and to the worst of sinners, and to the greatest of sinners that are here, or can be heer now, before the Lord, in his name, this we say, there is nothing past between God and you; no sin that is yet past that shal be your undo∣ing, and the eternal destruction of your souls: But it wil be some sin that is yet to come; somewhat that is yet to come wil be the eternal destruction of every sin∣ner in this Congregation. Its true, if God smite thee now it wil be the sin that is past: but if God let thee live this day, it is rather for something that is yet to come, than for any thing that is past: for the continuance in the hardness of heart, and your unbeleife from this time forward; rather then for what is past. If one had run in arrears, and incurred a great deal of punishment, enough to his undoing; if this should come to be said unto him; Thus far you have run: But here is a proclamation; there is nothing that is past that shal be charged upon you but look to it for the time to come: I do not say, that al the sinns that are past God wil never reckon, but thus, that he wil never reckon with any of you for what is past, but for some cause of evil

that you shal be guilty of for the future; that must go along with it, and that may cause God to bring that, that is past over again: but that that wil be your un∣doing, and destruction wil be somthing that is to come, and if you continue in your wicked waies, then that wil bring al over again. But now if you had a heart this day, at this present, to fal downe before the lord, to seeke to make up your peace with him, and to close with the grace of God in his son: I can bouldly pronounce that al your sins, that are past, are done away; O! remember this, this gracious offer of God in Esa. 1.18. whatsoever you have been before, yet that needs be no discouragement unto you; it is the continuance in your iniquity that wil undo you; and now wil not this soul justifie God at the great day? must not God needs be justified if any sinner in this congregation be awaken∣ed at last? I say this argument shal rise up against them, and shal justifie God against you. Now God wil say, you that lived a long time in sin, you heard that after so many years sinning, that whatsoever your sins were before, yet some things that were then to come would be your destruction, or els you should never be destroy∣ed: and yet you would venture for the time to come; you would be bould to adde to that heape of your sins that have been so longe a making, and thereby bring al your sins upon you that you had committed before. And therefore righteous is God in the Condemnation of this sinner, (wee speak of the willingness of God to be reconcilled unto sinners) to that end that you might come in, and be reconcilled, or otherwise that the justice of God may be cleere at the great day, and this is a speci∣al end of al the manifestation of Gods goodness unto sinners; that he might cleer himselfe at the great day in those that shal perish. There are a great many things yet more behind, where in the willingness of God to be reconcilled unto sinners is further to be set forth: yet I know there are Objections that ly in your

mindes. How can we come? And if God be so willing, he may bring our hearts to be willing to be reconciled to him; we shal discourse these more at lardge; only for the present, I desire to present, before you this; the manifestation of the goodness of God towards sinners to gain upon their hearts; that they might be reconciled unto him, and I should be very sory to open al these things in such a congregation as this is, if it were not to gain some souls: (for it's like enough that some wil be hardened) and now if some should be hardened, and others should not be gained: what a miserable thing were it? I might make this as an evidence, how willing God is to be reconciled unto siners; that he would have the riches of his grace thus manifestd to gain siners to himself, though he knows that it wil be a means to harden others; he knows that it wil cost the eternal damnation of many souls, and though he do know this: yet for al this saith God, let my wilingness to be recon∣cilled be opened unto poor sinners by the preaching of the gospel, though it costs many souls very dear, yet (for the love I bear to poor souls) let it be made known to the face of them al. Now if God were not strongly set to do good to souls, suerly he would not venture the damnation of other souls so much. But saith God, let their souls go, rather than my willingness to be Reconciled unto others, should not be declared unto them.

CHAP. 71. The eleventh argument: Manifesting the exceeding wilingness of God and Christ to be reconciled to sinners.

THe next argument that shewes the willingness of God to be reconciled unto sinners is this; The Lord in his word, doth use very powerful, and strong argu∣ments to draw the heart to come in to be reconciled; this is that evidence; (I say,) that the Lord is willing, by the strong reasons that God doth use in his word to gain up∣on the hearts of sinners, to bring them in to be reconci∣led, he doth not meerly offer mercy; he doth not meer∣ly set before the soul his mercy. But the Lord labors with strong reasons, motives, and arguments to per∣swade and gain the hearts of sinners unto himself; to come in to be reconciled unto him; as now when a man doth offer peace, it is somewhat, and when he doth it in a generous loving way of curtesie that is more: but then, when he doth send strong arguments, to perswad, & wil not readily take a denial, but sends such & such argu∣ments, & doth consider before hand what wil be most likely to perswade the heart of such a man. What can I conceive wil gaine his heart most? What can I think? Sup∣pose there should be a man, between whom & you there hath been a falling out, & you should know that when he is alone in his closset, he is thinking thus with himself; What arguments can I conceive may take the heart of such a man to perswade him: to come in to be at peace with me? what can I think may be the most prevalent? That wil I certainly use to perswade him. But undoubt∣edly it is so with God. God looks upon the Children of men, and doth consider what argumentt wil take their hearts most? the scripture is exceeding ful of prevalent, & powerful arguments, to perswade the hearts of men to come in, to be reconciled unto God: [Arguments]

sometimes taken from the equity of Gods waies towards them, and their unequal wayes towards him; Are not my wayes equal saith God, and your wayes unequal? Is there any thing that I require of you but righteous? do not I speak righteous? Sometimes he uses arguments from the absolute necessity that lies upon sinners to come and be reconciled unto God, shewing them that certainly they wil be lost, undone, and eternally damned if they do not come in. He that beleeveth not, the wrath of God abides upon him. You are lost and undone crea∣tures except you do come in. And sometimes arguments taken from the excellency of the benefit, and profit that there is in comming in to God, and being reconciled un∣to al the Glorious promises of the Gospel, are so many powerful arguments to draw the hearts of sinners to run in to be reconciled unto God. I might be very large in this; in shewing of the particular arguments that God doth use: but take that one ful argument that we have to perswade sinners to come in, In Prov. 1.23. Turne you at my reproof; behold I wil pour my spirit upon you; I wil make known my word unto you: He speaks here to simple ones, Scorners, Fools; [Turne you at my reproofe; behold, I wil pour my spirit out upon you] (saith God) as if God should say, though you are Scorners: yet the truth is; my heart works towards you, my heart doth yearn towards you, and if you would but turne to me, I would pour forth my heart to you: you shal have my very spirit, my very heart let out unto you, if you wil turne unto me. What an ar∣gument is here to prevail with the hardest hearts in the world? For God himself to come and say unto a sinner, to one that hath Scorned him and his wayes, and to a Fool that hath gone on in waies of folly, and wicked∣ness; for God to come and say unto him; Oh wretched sinner! come in, come in, turne to me, turne to me, for my heart is ful, my heart is top ful, turn to me; I wil pour forth my heart to thee; Al those promises of

giving rest to thy soul; of giving life eternal, eternal salvation, Glory, Peace, and Comfort, and a King∣dom, shal al be made good to thee. The Lord there∣fore suites himself unto us in such arguments, so close as may out-bid other comforts that we have in the word in any waies of sin: and therefore tels them of Hony, and Milk, and Rayment, and Gold, and Silver, and al such things as are precious in the eyes of men; such as are of esteem with us, and tenders his Son unto us upon such kind of notions that every one of them might be preva∣lent arguments to gaine the hearts of sinners to come in unto God: this is the way of God; that he comes into the hearts of his people, with the most prevalent argu∣ments; such reasons as one would think were impossi∣ble to be gainsaid. I appeal to the hearts of those who have been acquainted with the work of God upon them. How did God come to your hearts? did he not come with mighty strong arguments to you? The Devil he tempted, and he comes with strong arguments, and God he comes, and tempts with strong arguments; the Devil draws, and God draws; Gods mercies draw stronger than the Devil can: Oh! it was mercy to that soul, and (the truth is) when the Lord pleases to work effectually upon the soul, he can present stronger argu∣ments to draw the heart of a sinner to him, than it is possible for the Devil to prevaile against.

CHAP. 72. The Twelfth Argument: Manifesting the exce••ding willingness of God and Christ to be reconciled to sinners.

ANother way is this: in answering al Objections that lie in the hearts of sinners: whatsoever Ob∣jections

lie in the hearts of sinners, God hath waies to answer al those, and he doth it in his word, and by his Spirit; As now, What would a sinner object? If you object your unworthiness of such mercies as God doth offer unto you, and therefore it is unlikly that ever God wil bestow that mercy on you: observe, Esa. 55. there is a place that God intends directly to answer that objecti∣on, that it may never hinder any sinner from comming in unto him: saith God, Come ye to the waters, and he that hath no monies, come ye, buy and eat: yea come buy Wine, and Milk without mony, and without price. Note in one verse there is three times Come without Mony; he that hath no Mony come and Eat, and then, buy without Mony, and then without price, What is the meaning of this? here you are to know; that the promises of the Gospel are set out to you by Wine, & Milk, & so by bread, afterwards by those things that are most delightful & most useful for the nature of man; the Gospel is set out by such things, and so it is in Scripture by things that are the most excellent of al. Somtimes by a Kingdom; for the Kingdom of Heaven is at hand: there is the ar∣gument; the Kingdom of God is at hand. and som∣times by a marriage; when God sends to people to be reconciled, he sends to them with this Argument; that it is to marry them to his Son. And somtimes by a Supper; that God the Father invites too; a Supper wherein there is al kind of dainties: the great King makes a Supper at the marriage of his Son, and there are po∣werful Arguments that God useth.

O but I am unworthy saith a poor soul, What? that such a one as I, so vile, so wretched, and every way un∣worthy should have such things? this was the policy of the Devil at the first, the Devil labors to make sinners to slight the Gospel, to set at naught the counsels of God: so you have it in Prov. 1. to account the bloud of the Covenant a common thing: that is the first way. But if he cannot prevail that way; but the Lord doth shine

through al mists, and il conceipts of the Gospel, and shews unto the Soul the excellency and beuty of his Son, and of the glorious things that are in the Gospel: then the Devil comes the other way. Indeed saith he there are glorious things, but thou art unworthy; thou art a wretched, base, vile Creature, and canst thou think that God should grant such things as these to thee? now the Lord answers this Objection; What saith God? Come without Money; What is that? that is; though thou hast no worthiness in thy self, though thou hast no a, bilities to buy any thing that is good; yet come, come yet & close with my Grace; that shal make thee rich enough; thou shalt have money enough that way: Come without mony & without price, let never that Objection hinder thee; that thou art unworthy & unable to do any thing: the Lord cals thee without Money, & offers freely to thee, & therefore in the latter end of the Book of the Revelati∣on it is said in the last Chapter the 17. ver. And the Spi∣rit, and the Bride say Come, and let him that heareth say Come, and let him that is a thirst, Come; and whoso∣ever wil, let him take of the water of life freely. How shal I ever think to have it? It is free, so that this Ob∣jection cannot hinder.

Obj. O! but there may lie another Objection; Thus, it may be, the Lord wil require, though he requires nothing that I shal do before hand, but wil grant his mercy freely: but when I am come, then perhaps things that are hard, wil be required at my hands: O! the waies of God they are hard waies, and then I must live so strictly, then I must make Conscience of my waies, and so abandon al my sins and Lusts, and wha•• saith the Devil to a corrupt heart? What? wil you leave al such pleasant waies? and be so streightly bound? Then you must do nothing but according to the word of God, and of Conscience; farewel al the Comforts and Joyes of your life i•• you come once to be religious, and godly, these are the tentations that do keep of the hearts of

men. I appeal to you; have not some of your hearts been kept off from Jesus Christ, and the waies of God meerly upon some such temptations as these? and indeed perhaps at first it may be so til the nature of a man is chan∣ged.

But mark how this objection is taken away, when sinners are called to Christ, (I suppose you know the place) Come unto me, ye that are weary, and heavy laden, and I wil give you rest.

But that concerns the former, and then afterwards when Christ had said so; come to me ye that are weary & heavy laden, and I wil give you rest; take my yoak up∣on you, my burthen &c. It seems then we must be yoa∣ked and burthened: But marke what follows in vers. 30. For my yoak is easy, and my burthen is light (as if Christ should say) never harken to such a tentation of any dif∣ficulties in my wayes: I assure you beforehand you wil find that the Devil doth but gul you, deceive, and cozen you, I wil warrant you that beforehand; that I wil lay no yoak upon you, but you shal say when you come to beare it, it is an easy yoak, and though it be a burthen, yet you shal acknowledg it is a light burthen. This I dare say in the name of God unto al; come in al you that stand off from the waies of God; though the waies of God may seem hard to you at first, yet I dare say from God unto you, that you wil find the wayes of God more easy to you at last than ever you did in the waies of sin: For certainly there is more trouble in the waies of sin than can be in the waies of God. And when God cals upon you to come in to be reconciled, he doth profess this to you; that he wil require nothing of you but that which shal be more pleasant to you than any wayes of sin that you lived in before: there be more comforts, and joy, and that for the present, than ever you had in the waies of sin, do but ask any one that hath made tryal of this, and desire them to speak their consciences to thee (I meane those that have had any apprehension of

the love of Christ to them) yea have you began to walk in wisdomes wayes, which are pleasantness, and to tread in those paths which are strowed with roses, and paved with peace? pray then speak plainly, how do you find your self? is it not better now than it was before? do you not find more ease, more comfort, and joy in these waies of God than you did before in any way of Sin? Oh such a one wil profess unto you that they find more comfort than ever they did before; they find more sweet∣ness in communion with God in his wayes in one day, than they found in the waies of sin in al their lives before, the Holy Spirit in pleading with the hearts of men saith the same Prov. 3.17. Her waies are waies of pleasantness, and her paths are peace. If you wil be∣leeve the spirit of God, the waies of Godliness are waies of pleasantness, and al her paths, are paths of peace. What should hinder you then? It is neither your unwor∣thiness that can be any hinderance nor the hardship of the way. These are the two great blocks that lie in the way; and God doth fully take away these in scripture; and if there be any other objection, I dare undertake bring what objections you can (give me but a litle time) to find out some manifest word, or other in the scrip∣ture that shal meet with the very objection. Then how doth this argue Gods exceeding willingness to be recon∣ciled to sinners? If a man send his messenger to such a one to offer peace, and he thinks beforehand; Oh! but he wil have this and this objection against me; but saith he to his servant that is imployed in the business, you shal answer this objection thus, and the other objection thus.

CHAP. 73. The thirtenth argument: Manifesting the exceeding willingness of God to be reconciled to sinners.

ANother evidence of Gods willingness to be reconci∣led is this; that God is so importunate with sin∣ners, he uses such strong arguments, that he first takes away objections, and then he is so importunate, he doth not meerly satisfy himself with offering of mercy: but he is very importunate in the work, and the importunity of God appeares. First in this; that the scripture ex∣presses God crying out after sinners: not only seeking out after sinners, but calling, and crying: so the words in the Original are, of Gods beseeching to be reconciled, of God calling to sinners, in Prov. 1. It is said of wis∣dom, that it cries, the Lord cryes out, and that in Isa. 55.

When he makes a proclamation he begins first with, Oh! yes, Oh! every one that thirsteth come to the waters, and he that hath no mony, and there is the offer of Christ with a proclamation.

Further, Gods importunity is manifest in this; that he comes over again with a thing, and is not content with the expressing of himself. But he doth it again, and again, and again he is at it, as in Isa. 55. vers. the first, Se how many times there is crying in one verse, Ho! every one that thirsteth come ye; and he that hath no mony come; and come the third time; three times in one verse saith God come to sinners, and then in the third verse, Incline your eare, and come unto mee (saith God) and hear, and your souls shal live, and I wil make an everlasting Covenant with you; there is another promise; Even the sure mercies of David: so hear in one short scripture four times come, saith

God; O! how importunate is God with sinners? God doth not do with us, as commonly wee do with him, God seeks after sinners more earnestly than sinners seek after God; thus we seek to God for mercy; we pray to God for mercy; we content our selves with praying once, and seldome looke after our prayers what becoms of them; but God he cries to us to come and if we do not come the first time, then he crys come, come, & come four times together we are ready to think if our petitions be re∣peated twice in prayer, it is atautology & this shews the earnestness of the spirit of God in it, and he is exceeding willing.

CHAP. 74. The Fourteenth Argument: manifesting the exceeding willingness of God to be reconciled to sinners.

ANother evidence is this; when yet siners do not come, yet the lord leaves them not; but he doth then appeal to the very conscinces of sinners, and deales with them that way; and that is very powerful; he deals with sinners that way to breake their hearts: (when after al his arguments they com not in) then the lord appeals to their own consciences, & then wil plead with them in a way of appealing to their consciences, why they should not come in and yeild unto him; and this way is verry powerful to prevail with sinners. If you would go, and prevail with any one for a thing that you have a desire to accom∣plish, what course do you take? either you send to them, or go to them, and then you open the case to them, and yet they are not moved & then you bring powerful argu∣ments to perswad them, and yet they do not move them then you take away al their objections, and yet that doth not prevail upon them; then you do importune them, and if that do not overcome them, what is the next way you take? then you appeal to their owne consciences, then say you, nay, I appeal to your own conscience, whether

I have said it or no; I wil even leave it to your con∣science, and judg of it in the presence of God let your own conscience be your judg, and somtimes this pre∣vailes more than al the arguments in the world. When you appeal to a mans one conscience, that he doth deal unequally, and very il; that he doth not yeild: but God doth thus he doth apeal unto mens consciences I wil give yo suome scripture for it in the 43. Esa. 26. Put me in rememberance; let us plead together; declare thou that thou must be justified; come (saith God) let us hear what you can say; let us plead together; Declare thou that thou mayest be justified; declare it, say what thou canst, try whether you or I be in the right way, I wil even be contented to leave it to you (only let us plead, and declare what we can) But that place seemes yet to be more ful that you have in Jerem. 2, 3, you have often expressions of Gods pleading with his people in the ninth verse, and then you have it again at least three times in this Chapter that the lord saith he wil plead in v. 23. you have it again, wherefore wil you plead with me? &c. and then in the 35. vers. Behold I wil plead with thee saith God, but now God pleads thus in his pleading, he wil leave it, he wil appeal to the very consciences of men, and that you have in Exek. 18.25. vers. yet you say, the way of the lord is not equal, hear O! house of Israel, (as if he should say) consci∣ence answer, Is not my way equal? wil not your owne consciences answer you thus? that his waies are equal? the lord is content to plead with his people, & the conclu∣sion of his pleading is a leaving it to their consciences, to the people, (as if God should say thus) as he doth often) God comes by his spirit in the ministry of his word. I appeal to you, (hath he not often done so)? and saith, do you think in your very consciences that these waies that you walk in are right? & my waies are they good? is it any way equal that wretched sinful creatures should take their liberty to go on al their daies and please them∣selves in the lusts of their own vaine hearts, and now,

when they can sin no more nor longer, that then they should cry to God for mercy, and that then he should pardon them, and accept them unto his favour? Is this equal? is not the lord infinitly more worthy of al the strength thou hast if it were ten thousand times more than it is, than that thou shouldest have given it up to thy lusts and vanities? Conscience, speak whether God be not most worthy of al? and what wert thou made for? no other end but meerly to eat and drink and satisfie thy flesh, and have thy lusts heere for a while? dost thou thinke in thy concience that God did intend no other end for thee when he sent thee into the world? you have been upon your sick bedds and cried to God, and have promised to God better obedience, now are your waies equal to take your liberty to sin after God hath thus delivered you, and after God hath preserved your life when you were at the very brinke of death, and that death was ready to deliver you up into the hands of eternal misery; and do you think that this was Gods end in preserving your life that you might have more time to sin against him, and might spend the lat∣ter part of your strength in bringing dishonor to his Name? was this Gods end in preserving your life? God might have struck you one blow more, and sent you down to eternal misery, and then God should have had no more dishonor of you, but should have had the Glo∣ry of his Justice upon you: Now do you think that this is the end why God did preserve you, that you should have more years added to your life, that you should have more time to sin against him? This argues Gods willingness to be reconciled, that the Lord is thus plea∣sing with you: and let me speak to every one in this place that hath felt God pleading thus with them, know, that the Lord by this work of his, doth strive with thee to bring thee to be reconciled unto him. This is no o∣ther thing than the striving of the Spirit of God himself with you, though perhaps you think this is troublesom to you. Many men and women when they have their

consciences pleading thus, they think it is troublesom. Oh wretched man or woman that thou art, this work of Conscience is nothing but God pleading with thee to save thy Soul: Thou hast stood against his Word that hath been preached to thee, and now God seeks to thee the other way by his Spirit to strive in thy Conscience, he appeals to thy own Conscience, that so thou mayest be brought in to be reconciled unto him. But when God hath no mind to be reconciled, then saith God to Conscience, let him alone; and then the sinner goes on with a hard heart, and blesses himself that his Conscience is quiet: Oh no, no, Conscience is quiet, but God hath left laboring any more with thee.

CHAP. 75. The Fifteenth Argument: Manifesting the excee∣ding willingness of God to be reconciled to sinners.

BUt further, the Lord shews his willingess to be re∣conciled to sinners in this, that when this way wil not prevail you wil think there were never another way to be found, yet there is another way when God doth deal in a familiar way as man to man, when he hath brought his Arguments, and answered Objections, and been im∣portunate, and pleaded, then truly sometimes, (if it be a tender hearted man) perhaps his heart doth even break within him, and he is ready to burst out with tears, because of the stoutness and frowardness, of such a one, that wil ruine himself and stand out against so much reason, and that prevailing more than al the other arguments, especially when he is to speak to one that he hath any reference to, as a Father, the Father perhaps perswades the Child, and answers what the Child hath to say, is importunate, appeals to the conscience of the Child, yet he stands out stubbornly, and at length the

Father or Mother can hold no longer, but burst out in tears, lamenting the hardness of heart of such a one. Now if a Child that is stubborn should look in at a key-hole, and see his Father, or Mother, shedding of tears, because of his hardness of heart, then the Child wil cer∣tainly be convinced of this. Now certainly my Father loves me, and al he doth, it is but for my good, certainly thus did Christ, when he came to Hjerusalem he wept over it, Upon what ground? O! that thou hadst known in this thy day the things that concern thy peace: O! that thou hadst known, & Christ fel a weeping. Now we are to know this, that the tears of Christ at that time concern sinners now, as verily & truly as they did concern sinners at that very instant, and we are to look upon Christs cari∣adge of himself to sinners in former times, as at this in∣stant, concerning us, and amongst us. Now I would appeal to you; suppose Christ were born in this world in the flesh again as he was, and should come and look towards this commonwealth and should come hither; and say, O! England, England, O! that thou hadst known the things that concern thy peace, and should weep over London, or weep over Westminster, as he did over that Citty of Hjerusalem, Would not this break our hearts? Would not we take this as a great Ar∣gument that Christ was very dersirous of the peace of this Citty or place? Now concerning every particular Soul, it is true, and every one should make use of that Scripture, and apply it to themselves, as if Christ stood weeping over it, and say, Oh that thou hadst known at least in this thy day the things that concern thy peace, Would not this break your hearts? this Town that Christ sends his Gospel amongst. And suppose you could see him bodily, Jesus Christ standing here, and one tear trickling down after another, & saying, O! that this people did but know the things that concern their peace, at least in this their day when they have a price put into their hands, before the Gospel Sun goes down, or

is eclipsed, surely we should say that Christs tears argue the rowling of his bowels towards them, it may be their time wil not continue long. O! that they knew it now. If you did see Christ thus weeping; I suppose this would be a mighty argument to you, that Christ were willing to be reconciled to you. We are I say to make use of that Scripture as if it were now. And though Christ doth not shed tears now in Heaven, yet there is as much compassion in the heart of Christ now, as ever there was here upon earth he hath lost no compassion by going to Heaven, and therefore know that Jesus Christ doth look at this day upon this Congregation, and ma∣ny particular Souls (it is propable) Christ more spe∣cially eyes and saith in his very heart, Oh! that such a Soul, such a Servant, such a Youth, Oh that they did but know the things that concerns their peace, for now the Gospel is opened to them, and a day of salvation is made known to them, and they are labored to be drawn from their evil waies to embrace me; and Oh that they did know these things that concern their peace. And thus it appears how willing God is to be reconciled.

I shal afterwards shew somwhat about Christ in a more special manner that sinners should come and be re∣conciled unto God.

CHAP. 76. The sixteenth Argument: Manifesting the exceed∣ing willingness of God to be reconciled to sin∣ners.

FUrther, there is an other evidence of the willingness of God to be reconciled unto sinners and that is this. The Lord doth foresee, that after he hath done al to be recon∣ciled unto sinners, let him do what he can, the Lord foresees what a little honor he shal have (for the pre∣sent

at least in this world by them) he sees that after they are brought in that yet stil there wil be abundance of cor∣ruption and they wil dishonor God extreamely now, and wil grieve the Holy spirit that doth thus draw them; he sees that they wil walk more offensively, and it may be, Scandalously towards their bretheren, and dishon∣or the profession of religion. God sees what a deal of do, and stir, he shal have with those that he doth bring in to himself, and yet for al this he goes on with his work and labor with the hearts of sinners, notwithstanding al that he doth foresee. And then the last of al is this; that after the Lord hath used al these meanes to bring sinners to come in, and break their hearts that they might be reconciled to him, (though they that stand out against him, and plead, and weep over them, and mourn) yet the Lord is content to waite, and yet a long time upon sinners, and not to take advantage against them for their rejecting of this Grace of his that he ten∣ders to them. That scripture I named before is suffici∣ent for that, Isa. 30.18. And therefore wil the Lord wait that he may be gratious. Oh! how many yeares hath the Lord waited upon som of you? We have cause to stand and admire at the Grace of God that ever he would once offer mercy to us; that after so many offers and such importunities to prevail with our hearts, and we frowardly have rejected this Grace, that now God should waite upon us to heal our souls, and at length to overcome us; Oh! this manifests the goodness of God, and the tenderness of his heart to be willing to be recon∣ciled unto sinners, and therefore in Jer. 13. Mark what God saith unto sinners in the last verse; I have seen thy Adulteries, and thy Neighings, and the Lewdness of thy Whordomes, and thy abominations; Wo unto thee Oh Jerusalem! wilt thou not be made clean? When shal it once be? Saith God. Oh! that once it might be; I am content to stay again, and again, Oh! when shal it once be? Let not al my labor be in vaine; Oh! here is

the fullness of the expressions of God, and that place likewise in Isa. 57. Is observable for this purpose the 17. and 18. verses, For the iniquity of his Covetous∣ness was I wroth, and Smote him; I hid me, and was wroth, and he went on frowardly in the way of his heat, I have seen his waies and wil heal him &c. Though he went on, and was worth; yet (saith God) I have seen his waies, and wil heal him; I wil not take advan∣tage; I wil be content after al their froward rejections of al the offers of Grace, yet I wil heal them for al that. The frowardness is that that hath reference (not only to unprofitableness under afflictions) but when one is dealt kindly withal, and doth not answer according to his kindness, but wil have his own wil such a one doth go on frowardly. Now then if we could put al these to∣gether that have been named of Gods willingness to∣wards sinners to bring them in to be reconciled to him; Oh Lord! how infinite would the Grace, and goodness of God appeare? How were God to be glorified in his Grace?

I see I cannot possibly come to these things, that I have heretofore propounded; As what needs al this and the like? But that must be done, or the reasons why God doth deal thus.

A word or too at this time for that; why God doth do al this, why doth God deal thus with sinners in such a manner?

First, It is because mercy pleases him Micha. 7.18. there God makes a large promise of pardon of sin, because mercy pleaseth him. Now that that is pleasing unto any creature; that the creature loves to do it, and loves to do it to the ful, to the height, as al pleasure you know, to enjoye the creature; to eate, and drink, and sport is very pleasing to a voluptuous man, and therefore he doth desire to have this to the ful: a large bag of Gold pleases a covetous man, therefore he is never satisfied, but would have it to the ful; Honor

pleaseth an ambitious, man, and therefore he never hath enough: so mercy it pleases God, and therefore (as I may with Holy reverence speak) God scarce thinks he hath ever done enough to shew the riches of his Grace.

Secondly, God doth it; because the blood of his Son doth cry continually in his eares for mercy, and it is of such infinite worth, and value and the obedience of his Son in shedding of his bloud it hath been so acceptable unto God, and is; that whosoever this blood is pleaded for, the Lord must needs grant it to the utmost. Now it is the blood of Jesus Christ that is shed for sinners, that doth plead with God the Father; that al this mer∣cy might be shewed. It is said in the scripture, that the blood of Christ speaks better things than the blood of Abel; the blood of Abel cries loude for vengeance; vengance Lord against sinners: But the blood of Christ cries aloude merrcy, mercy, Lord for sinners, and God heares the cry of his Sons blood. What is this that re∣cries? The blood of my Son for mercy for sinners: let them have mercy, yea let them have mercy to the ful. Then the fludgates of mercy come to be opened, though (if it were not for the blood of Christ) the patience of God would let out some common favors: but when God comes to satisfy the cries of the blood of Christ for mercy saith God, open al the fludgates now, and let in streams of mercy for sinners; let mercy be shewed to the highest degree that can be, if the blood of my Son cry for it, it must be, (though it requires wonderful mercy) it must be great, rich, glorious mercy, it is not a drop, but had need of a Sea, of mercies to anwswer it.

I but saith God, the blood of my son cryes for mercy, and though there be need of an infinite Ocean of mercy for to clense the soul of such a sinner, it must needs be granted; because the blood of my son cryes for it. When you finde God manifesting himselfe to your souls in waies of mercy, it comes from the blood of Jesus Christ that cries to God the father for mercy to be bestowed

on you, and this is the sum and substance of al these expressions of Gods grace toward sinners. (We thinke that so be very strange that ever such an infinite God should condescend to sinners, but when we come to ex∣amin the reason, we need not wonder at it; we see now from whence it al coms; it springs al from the ever living fountaine of the unsearchable rich grace of God in Christ, though (at the very reading) we may wonder that ever God should do so; and perhaps some men may think these are but the straynes of ministers to make it so: but when we come to understand the bottom, the ground of al, then we must acknowledge the reality of it: no wonder, God shews mercy to such souls so unworthy and so vild; why? Because the blood of his son cryes for mercy.

CHAP. 55. Christs willingness to be Reconciled to sinners, further Opened.

NOW before we come to answer the Objections, or to any application; there is yet somthing more to be opened unto you. [as though God did beseech you by us, we pray you in CHRIST'S stead] as the heart of God is so set upon it to be reconciled unto sinners: so is Jesus Christ; it is true, Christ is God: but Christ, and God are here spoken of severally; Christ is the same God with the father: but he is God and man; God incarnate; God the mediator between the father and us: so that it wil be exceeding useful to shew how the heart of CHRIST is set upon Reconciliation of sinners to God (for the Apostle doth come in the name of Christ, as wel as of God the father) now that the heart of Christ is in it; that appears in the understand∣ing

of the great worke of Reconciliation. That he hath undertaken it, and that so willingly as he hath done; Certainly if Christ had not been much set upon this work to bring sinners to be reconciled unto the Father, he would never have undertaken such a work, which he knew would prove so difficult to him, and he knew what it would cost him: but yet he took it willingly, and delightfully, and for that compare those two Scriptures the first in Psal. 40.7. Then said I, Lo, I come: in the Volume of thy book it is written of me. It begins in ver. 6. Sacrifice, and offerring thou didst not desire, mine ears thou didst open: burnt offerring, and sin offering thou didst not require: then said I, Lo, I come: in the Volume of thy book it is written of me; I delight to do thy will Oh God. It is a Psalm of Christ, and a Prophecy of him, and that it is of him it appears plainly if you compare the Scripture in Heb. 10. at the beginning, and so on; there you have the Apostle quoting this very Text (only with a little difference in the word.) Now there are three, or four things that are here to be ob∣served of Christ in his willingness to come, and under∣take the great work of making Attonement between God and sinners. Mine Ears hast thou opened; that is one. Lo I come: and then, I delight to do thy will, and thy Law is within my heart. There are these four. Lo I come saith Christ to do it. It appears plainly that there was a Covenant between the Father, and the Son from al eternity that Christ should come in due time into the world, and take our natures upon him: Now the time was for Christ to come. There is many that wil agree to do such a thing beforehand: but when it comes to be done (if they see there wil be any difficulty in it, and that they shal endure some hardship) they hang back. But Christ had agreed from al eternity with his Father, that at such a time he would come into the world, and take the nature of man upon him, and be in the form of a servant, and be made a curse for mans sins, and al that

he might reconcile sinners unto himself. This was the agreement. Now the time approaches for him to come, and undertake this great work; when the time came, Observe now how Christs heart was in it. He did not hang back; he did not repent him of the Cove∣nant: But I come, I come, (saith Christ) as we use to express our selves when we are called to do a thing that we love to do; we say; I come I come: now the time is come for you to do that which you undertook to do; to go into the world, to take the nature of man; be made in form of a Servant, and to bear my wrath and to satisfie my Justice for the sin of man. I come, I come saith Christ and he doth not only come: but come with delight to do thy Will, and what was this wil? It was that Christ should be humbled to the death of the Cross, Though I knew it would cost my life: yet I delight to do it: because my heart is so much set upon reconciling Sinners unto thy self, and not only so but thy Law is in my heart, it hath gotten a deep impression in my heart; thy Law; that i••, that Law of thine whereby I am tyed to this that I have undertaken; for it is within my heart, in the very midst of my bowels that I should do it. And then Fourthly [Mine ears hast thou opened] the words are; mine ears hast thou boared. The meaning of that Phrase must be understood by comparing it that way which was of God in the time of the Law, commanding that if a servant would not goe out of his service in the years of Jubilee that his master should take an awle, and boar his ear and so he should be a servant forever. This Phrase hath allusion to that; as if Christ should say thus, I am content that I might do this work to be as a servant whose ear is boared, who must be a servant for ever: so saith Christ, that I might accomplish the work of reconciling sinners to thy self, I am content to be as a servant whose ear is boared: thereby signifieing; that he would be willing to listen to any thing that should be commanded him. His masters commandements are not

grievous, but it is his meat and drink to do the wil of his Lord.

Wel might the Apostle say, As in Christs stead we beseech you as if he should say, Christs heart is much to∣wards sinners that he might bring them to be reconciled unto God, and we in his name come to prevail with sin∣ners no get them in unto God.

Secondly, Observe what was the first Sermon that ever Christ preached; [For the the Kingdom of Hea∣ven is at hand] that is the first Sermon, calling sinners to repent; because the Kingdome of grace wherein the Gospel of God should reign, that is at hand saith Christ, and then Christ would preach so as to gain most, when he had the greatest Auditors; What was it that he preacht? when he was amongst the Jews at the Feast of dedication, In the great day of the Feast (saith the Scripture) Christ lift up his voice, and cryed; Hoe e∣very one that is a thirst. A Minister when he is to preach to a great Congregation, and he is not like to come to them again, he should speak on such a subject that his heart is most in. Now Christ at the Feast of dedicaton he was not like to come to them sodainly again to use such an argument to them; he cryed, Hoe, every one that is a thirst, come, and Christ further doth profess that it is the end why he came into the World; To save, & to seek that which was lost: Not to call the righteous, but sinners to repentance. That is the great end that he came into the world about; it was the great subejct of his preaching, the great errand that he came into the world about.

And further observe, with what lovingness, gen∣tleness and sweetness he doth it; what a gratious invi∣tation we have in Math. 11. Come unto me al you that are weary, and heavy leaden, and I wil give you rest: and he professes in John 6.37, None that comes to me wil I cast of. I wil not cast of any that do come to me: Yea he tells us, that he wil not quench the

smoaking flax, nor break the bruised reede; to encou∣rage sinners he tells them if there be but any stirrings of the heart unto him, but as the smoaking flax, and as the bruised reed; yet he wil not break one, nor quench the other: but he wil encourage new beginnings though never so smal in sinners coming unto him. These are the expressions of Christ towards sinners to shew them how tender he is over them, and when the time drew neer for Christ to suffer, then (if ever) one would think (if the heart of Christ were not much in it) Christ would draw back; not only when he was to come into the world: but in the work of his Mediation when he was to suffer the violence of the wrath of his father; to be poured out upon him. But mark how he doth express himself in Luk, 22. verse, 15. And he said unto them, with desire I have desired to eate this passover with you before I suffer. Why did Christ desire? he desired, that is, strong∣ly desired to eat this passover; why? because he knew, that assoon as ever he had eaten it, he should be called to suffer for mans sin; and to accomplish the great work of redemption for sinful men. Then it was to be done, Why? Was there any such cause that Christ should be so strongly upon it to desire this passover? One would have thought, that above al passovers Christ should have been afraide of this: because this was to put a period to his life: for then Christ was himself to be made the pass∣over to suffer: when this passover came once, he knew that he was to be made the paschal Lamb, and yet he doth desire above al to eate this passover, thereby shew∣ing, what a minde he had to finish the work whereby sinners might come to be reconciled unto God. And ano∣ther expression there is, I have a baptisme to be baptized with, and how am I streightned till it be accomplished? Christ was streightned in his heart til the work was done. You may see how much the heart of Christ was in it to be reconciled unto sinners, when became to do the thing indeed, when the wrath of God was even just comming

upon him, then (though nature had some kind of re∣luctancy) he saieh, if it be possible, let this cup pass from me, to shew how sensible his humane nature was of it, yet presently, Not my wil but thy wil but thy wil be done. And the scriptue tells us that he did make his soul an offering for sin, and that he layd down his life.

And further after that Christ had layed down his life and risen again, mark one expression more that shews how willing Christ is to have sinners reconciled, and brought in unto the Father, and to be at peace with him and that is very remarkable in Luke, 24. verse 46. And so on, note what was that first preaching of Christ, repent for the kingdom of heaven is at hand. So here in this world in his bodily presence, this may seem to be his last sermon, What was it he said unto them, Thus it is written, and thus it behoved Christ to suffer. Wel, in vers. 47. And that repentance and remission of sins should be preached in his name amongst al nations begin∣ing at Jerusalem, and ye are witnesses of these things, and then by and by he was caught up into heaven. That which I note this scripture for is this; that after Christ had been so notoriously abused in his sufferings, yet this did not hinder his earnest thirsting after reconciliati∣on of those that had put him to death, and had so abused him: saith he it is written, that it behoved Christ to suf∣fer &c. To begin at Jerusalem, and that is that that I would have done, The repentance should be preached to al nations, but begin at Jerusalem. Why begin at Je∣rusalem? Because Jerusalem was the place where Christ was put to death; immediately bef•••••• he was crowned with Thorns, mockt, a Reed put into his hands, spit upon, The Children of Barrabas rather than him, yea and they cryed Away with him, they carried him to the Cross, and there nailed him til he was dead, and thus they dealt with Christ there, yet Christ would have repe∣tance preacht to al Nations, but saith he, above al, think

of Jerusalem, and begin at Jerusalem let them have it in the first place, Jerusalem that took away my life, that killed me. If any thing in the world could take of the heart of Christ from being reconciled to sinners, one would have thought that that which he had done to him at Jerusalem, should have taken of his heart, but he would have them begin at Jerusalem. It is a notable Text of Scripture to us, and you shal find it the most remarkable conversion and bringing in of sinners, was at that Sermon of Peter, when Peter charged them that they had crucified Christ, the most famous conversion that ever was made of those people that put Christ to death, the most famous work of Gods reconcling sinners to himself, of Christ bringing in of sinners by the preach∣ing of the Gospel it was by bringing in of those sinners, and therefore in the last Sermon that Christ preached from Heaven, as the first Sermon upon Earth, and the last Sermon upon Earth, and the most solemn Sermon that was at the dedication of the Temple, is altogether about bringing in sinners to be reconciled to God. So the last Sermon that he preacht from Heaven, or that ever he wil preach til he comes again, so in Revel. 22.17. And the spirit & the Bride said, come, & let him that heareth say, Come, and let him that is a thirst, say Come, and who∣soever wil, let him take the water of life freely. These are the last words in effect that are at the conclusion of the book that ever Christ would speak til he came to Judgment, never would he speak more in that way to the children of men until he came in a new world: But in this word here is the last in this expression; Let him that is athirst, and whosoever wil, let him come and take of the water of life freely. Now the Objections they wil come in, as first:

CHAP. 78. Objections Answered concerning the willingness of God and Christ to be reconciled to sinners.

OBject. You wil say, Why should God do al this? and Christ do al this? you tel us that God is so willing to be reconciled, and hath so exprest himself, and Christ so willing to be reconciled, and hath so exprest himself, by entreating and beseeching; but both God and Christ knows, we can do nothing of our selves, and therefore to what end is al this that you have spoken? as if we should go into Golgothus or burial places, and en∣treat the dead to rise out of their graves, To what pur∣pose would it be? we are dead in sins and trespasses, and now if we can do nothing, al that you have spoken is but to little purpose.

To that purpose I answer. First though it is true, we are dead in sins and trespases and are not able to performe any true saving work by our own strength, yet first al those expressions of God and Christ in his word, and so of the ministers of God in their names, it may be of this use to stir up common gifts and graces of the spirit of God in us, and that is for to have them stirred up to the utmost that possible may be, people must not think (that because they cannot do any worke that is indeed saving in it self, any work of spiritual life) that therefore there is nothing to be done by them, we are to know that though the saving works of God be more rare, yet there are common workes of the spirit, that God doth dispence to many, yea to most, and in some degree or other to al, especially to those that live under the sound of the Gospel, there are none that live under the sound of the Gospel but they have some common gifts of the Spirit of God, in one degree or other. Now the Lord

would have these stirred up to the utmost, (though it can∣not be in a sanctified way) and these expressions of God & Christ to sinners, have a great deal of efficacy in them to stir up what common gifts of Gods Spirit you have, and if sinners do not this they cannot expect that God should do much towards them. Consider what power God hath given them, and what common gifts they have already, and let that be acted to the utmost, and then they may wait stil for more from God. This is a truth, that there are none that do perish, but God hath this to charge them with, that they did not stir up the common gifts of Gods spirit. Secondly, (though we cannot do any thing of our selves) yet God knows that that is the best way to conveigh true saving Grace unto them, a spi∣rit of life into them, it is by this means rather than by o∣thers, the Lord chooses this way rather than others. You have received the Spirit, saith Paul to the Galati∣ans, And how have you received it? by the preaching of the Law, or by the preaching of the Gospel? Which way was the conveighance of the spirit of God to you? Was it by the preaching of the Law, or the preaching of the Gospel? not by the one but by the other. (Though there be a great deal of use of preaching the Law) yet that which doth conveigh the Spirit and grace into the Conscience, it is the opening the riches of the treasure of the Grace of God in the Gospel, therefore this Objection hath no strength in it; to say, we have no power in our selves. God doth entreat and beseech be∣cause by this meanes he puts forth a power into the hearts of those he doth intend to save everlastingly. If we should entreat dead men to rise, it were a folly for us, because we cannot conveigh any power into them, but it is not in vain for God, because he is able while he is entreating and beseeching to conveigh a power into them.

Obj. But you say in the second place what need the Lord do al this? God might work it by a word from himselfe, God might presently shew forth his almighty

power to bring in sinners to himselfe, he need not stand praying and intreating and answering Objections, bringing of arguments and the like: because he can by his almighty power bring in sinners; he can breake the stoutest heart that lives upon the earth, and pul downe the proudest spirit, and therefore what need God do al this.

Ans. I Answere who a••t thou O man! that reasonest against God? but if you wil have reasons, there are many to be given.

First because God having to work with a rational crea∣ture, he wil work suitable to the nature of that creature that he is working upon. If God were to work meerly uppon stones, to raise out of the stones children unto Abraham, then God would but only speak the word and say let it be done, & it should be done, but the Lord loves to do it in a way sutiable to a rational creature, now that way is this.

First that the understanding should be inlightened, and the heart should be gained and wrought upon, they knowing what it doth, it should come to do what it doth freely and wilingly (though we have no free wil at the first) yet when wee do embrace the gospel, then the Lord doth cause the hearts of men to embrace it wiling∣ly, and this is a great part of the gospel of God to shew himselfe to his creature, he wil work his own work: but such a way as shal be suitable to his creature. Again, (if the Lord should bring in sinners to himself by his almighty power) then there would not so much of the beauty, and riches of his grace appear as there doth this way. If God should effectually work it by his own hand (I say) the glory of his grace would not so gloriously shine sorth. Now it is the special designe that God hath in al his workes about redemption; that the glory of the riches of his grace might appear to men, and Angel's that they might magnify it. Now what can be more to magnify grace? then when a sinner shal come

to vieu the several workings of Gods mercy towards him; how the lord hath provided a way of Reconciliati∣on, and that (though the soul were backward, and hung of) yet the Lord stil followed on, and put on the soul, and would not suffer the soul to die, and perrish in the sins of it. What wil magnifie Grace more than this? the way of bringing in sinners to be reconciled unto himself wil be a principal subject for the Saints to be blessing of God to al eternity. And therefore you Christians that have found the work of God bringing in your hearts to himself, observe what Gods work is; marke the several waies of Gods working with your souls! For know that those several waies of Gods working with your souls now, wil be the subject of your eternal praises in Hea∣ven. And hence it is that God doth go on in such sever∣al expressions, that the riches of his Grace might appear the more fully. Yea, and further, that by this means he might gain the hearts of sinners everlastingly to him∣self; there is nothing wil gain them so unto God, as this declaration of the riches of his Grace in the Gospel. And when the sinner shal see, (not only that God is reconciled) but how God hath set his heart upon it, how earnest God hath bin in it, this wil engage the heart of a sinner for ever unto God, and hence it is; that those sinners that have felt most of the Grace of God bringing them in to be re∣conciled are those that keep closest unto God. As for such as are only stopt in the way of their sins by the ter∣rors of the Law, and are not acquainted with the miste∣ry of the Grace of God in the Gospel, they seldom hold out, though for a while out of slavery to their consci∣ences they do not commit such and such sins. This I make no question one may be brought to do; that hath no true saving Grace; that they may not dare to commit a sin in secret for a while (meerly our of terror of conscience) But now these men, they are only wrought upon by the terrors of the Law; they seldom hold out, but (though conscience bear a strong hand to keep them from sin for a long time,) yet at length they break those bonds: But

now those that have not only conscience enlightned, and do not see the danger of sin only, but come to have these beames of the Grace and goodness of God let out into their hearts, and their hearts are so gained unto God by this; that they wil never depart from him: but their hearts wil follow to the bountifulness of God. The difference of these two may be exprest by this similitude. Look how it is in frosty wether when the water is frozen; there are two waies to come by the water, the Husband∣man goes in the morning, and sees the water frozen, and beates it to pieces, and breaks the yce. but though he doth so the next morning he comes, and sees it frozen as much as before: but when there comes warm weather, and dissolves the yce then it quite goes away in flakes: so hence the hearts of al sinners are frozen, and God comes with the terror of the Law, and beats them in pieces, and breaks them that way, I but at last they freeze again, and grow as hard again as ever: But now when the Lord comes with the beams of his Grace, and shines upon them: then their Hearts thaw, and the yce goes away, and their hearts come in flowing to God in another manner than when he comes by his stroaks. Now because the Lord sees that this is such a way to engage the hearts of sinners to come in unto him, therfore he doth not only put forth such an almighty po∣wer: but comes in such a way as this; when the sinner can∣not be able to perceive the hand of God, that is the almigh∣ty power that doth the work: yet the sinner can perceive the shining of Gods Grace, and his goodness, and the ex∣pressons of his love, and the like: this is apparently before the Eyes of the sinner to admire, and works upon the heart, when the other is more secret.

Obj. Thirdly, If God, and Christ be so willing to be re∣conciled unto sinners, then you wil say, what is the rea∣son that there are no more reconciled? One would think that al sinners in the World should be reconciled to him, hee may reconcile al; Is it not as easie for God to re∣concil one as wel as another? God many times tels us

that few shal be saved: Yea, Christ himself tels us so. Now this that you have preached about Gods, and Christs willingness to be reconciled; One would think that al the world should come in to be reconciled, other∣wise how wil it appear that they are so willing?

Ans. For the answer to that, the heart of God & Christ are much set uppon Reconciliation with sinners; (but so as may be suitable to other ends that God hath: God wil not have the work of his mercy manifested so as it shal crosse any other work that he hath to do,) so farr as the Glory of his mercy may be manifested without crossing of some other work that God hath to do, so farr it is let out, not to al. Why? Because it wil not be suitable to some other ends that God hath to bring about; that he should be reconciled unto al sinners.

Object. You wil say, to other ends; Why? Do Gods ends crosse one another? If Gods Heart be for Reconciliation with sinners, how should this Cross any other thing that God hath to do?

Answ. For answer; (though things may seem to us, one to be cross to the other:) yet there is a blessed con∣cord in Gods ends, and his waies, and it wil appear plainly one day before the Children of men, and Angels, and it wil be the great work of God, hereafter to ma∣nifest that those things that seem most to be cross one to another: yet wil be very Advantagious and assisting to the Promoting, and Coronation of this blessed work.

As it is in the Heavens, there is the motion of the Hea∣vens; they have one motion by which they are carryed one way, and there are the Starres, they have another particular motion of their own, and yet there is a con∣cord in the motions of the Heavens. In any work that a man doth, as in a Clock, there is one wheel that runs one way so farr, and another meets with it, they seem to run quite contrary waies, and yet take them altoge∣ther, and they do al run to the end that the work is in∣tended

for, and yet seem to go contrary; the Cross go∣ing of the wheels is the right going of the Clock: So God seems to work in the works of his Grace one way, and in the works of his justice another way, and they seem to go quite contrary one to the other: But the truth is, they worke al to the end that the workman makes it for; here is the Grace, and mercy of God thus manifested in entreating, and beseeching sinners to be reconciled; It goes thus far, and then when it hath had its ends, then comes the stroak of Gods justice, and that striks ano∣ther way, and al makes to the beauty of the work of God, that he might have glory in al; So though God be thus earnest, (yet it is no Argument that al sinnners should be reconciled:) because it appeares to be the beauty of Gods work which shal appear another day; the work of mercy thus farr, and the work of justice so farr: this we are not able to understand throughly now: but it is left to the great day to be understood.

Further, It may be answered, that these expressions are cheifly intended towards those that belong to his e∣ternal election; but revealed in such a general way as none should exclude himself: therefore the charge of the Ministers of the Gospel is to preach to every crea∣ture, because we do not know who they be that do belong to the election, but it is for the sake of Gods elect ones that these things are reconciled in such a ful way as they are; such things should be taught in a Congregation where there are many thousands: but if there be but a few that belo••g to the election of Grace, God aimes at them most: though he may aime at the other too for to lessen their sins, and somtimes to aggravate them: Yet know, if there be but a few, that it is for you, and for your sake that these things are preacht, and these may serve to answer to those objections.

CHAP. 79.

Use, 1. Admire Gods infinite Grace in enterating to be reconciled to sinners. Considering. 1. What it is God intreats for. 2. Who are intreated. 3. By whom you are intreated. 4. What need hath God of you?

USE.

IN the first place upon al what hath been said of the willingness of God, and Christ to be reconciled unto sinners, that they thus do entreate sinners we are taught; First, to stand and admire at the infinite ri∣ches of the ••••ace of God, and espeically you who have felt this work of God effectually upon your Hearts; You who have found God wooing, and suing to your hearts: give God the glory of his Grace, and admire at it. It were mercy for the Lord once to offer upon any terms to be reconciled unto sinners, or to shew them any favor. Meerly to offer it, that is grace; that is to be admired, and that is more than God hath done to the Angels; he would not do so much to them: But now that God should, not only offer: but send to feek af∣ter thee; to cry after you again, and again; to be im∣portunate with you, to entreate, and beseech, not on∣ly by his Ministers: but by this own spirit (for there is the work of that) the spirit of God comes and woos, and beseeches sinners to come in and be reconciled) Oh stand and admire at this forever: Let it take up your hearts to give glory to him and the rather if you consider these four things.

First, What it is that God doth entreate and beseech for? What is it that you are entreated to do? That that

shal deliver you from the greatest evil that any creature is capable of, and that whereby you would receive the greatest good that any creature is capable of; you are entreated not to be miserable: but to be happy, and not only that you should serve God, and not sin against God, and do the works that God requires of you for his glory: but you are entreated to be reconciled, to de∣liver your Souls from that depth of misery, and to be brought unto happiness, and glory.

Secondly, Consider who you are that are intreated. Were there any great worth in you; Then you might expect to be entreated, as men that are of great estates, they must be entreated: But who are you wretched Caitiffes? in your selves damned Dust and Ashes, fire-brands of hel, such as have made your selves fuel for the everlasting wrath of the eternal God to burne upon; such as deserve to be cast out as an everlasting curse; ene∣mies to God: you are intreated.

And by whom are you intreated? Even by God him∣self, and Christ that is God blessed for ever. Even that infinite glory before whom Angels adore; before whom they cover their faces: even him, who by one word of his mouth is able to send you al presently down to Hell; even this God commeth to entreat, and that Christ whom Angels do Adore, even that Christ comes to en∣treate. For the Servant to entreate his Master, for the subject to entreate the prince, is not so much: but for the Maister to entreate the Servant, for the prince to entreate the subject, this is that that should fil our Souls with a spirit of admiration, at the unspeakable condes∣centions of the most blessed Majesty.

Thirdly, what need hath God of you? though you should perish, and die eternally, it is no great matter to him; God might have his glory out of your eternal ruine: But to that end that he might break your Hearts, therefore he doth entreate and beseech. Oh admire! at the riches of his Grace, and give him the glory that is due unto

him; begin to do that here that you must do to al eter∣nities when you come into his glorious presence in Hea∣ven.

CHAP. 80.

ƲSE, 2. And 3.

SEcondly, The more God doth manifest this his grace, the more desperatly wicked is the heart of man to stand out against God. Oh! wretched, cursed heart that can stand out against God; that can stand out against the the offer of grace in the Gospel; I say, this is a cursed heart to stand out against the offer of grace though it were no more. If this should be but declared; that Christ is come into the world to save sinners: God ex∣pects, that al those to whom Christ is so revealed, that they should come flocking unto him, and cry mightily unto God for mercy in Christ: but when God doth not only offer his son; but comes by the Ministry of his word, and by the work of his spirit to draw your hearts unto him, and ye thou dost stand out against God; against al these gracious beginings, drawings, and mel∣ting expressions of God; thou dost stand out; Oh! Cursed stubborn hard heart, that should stand out a∣gainst al these. Thou canst not now pleade; Oh! ten∣tation was strong to draw my heart from God to such and such sinful waies. Was tentation strong? Why did ever tentation draw more alluringly than God hath drawn alluringly by his gospel? It is impossible that the Devil, and al the world should draw more alluringly to

any sin, than God doth draw unto him. Oh! these entreatings of God, this gratious way toward sinners, is that that wil be the greatest aggravation of the sins of men that ever was or can be imagined. Only (for the present) know thus much; that the mercies of God, that shal be the subject of the Saints rejoycing, and blessing of his name to al eternity; that mercy wil be thy greatest misery, and that is a sad thing for any sinner to think on, that that mercy that the Saints shal be eternally admiring, and blessing God for, that that should be my misery, and secret wound, and my greatest terror, and that is the se∣cond thing.

ƲSE. 3.

Oh! rebuke thine own wretched heart that hath stood out so long against God as thou hast done al thy daies. Certainly the consideration of this; of standing out against any command of God when God comes to enlighten a mans Conscience, and the Soul doth come to understand with whom he hath to deal, it hath a mighty power to break the heart of man. That when I come to see that I have stood out against al those loving drawings, al those woings of the Gospel, it is that that wil rent your hearts; Rent your hearts and not your gar∣ments, for the Lord is merciful; that is not only a breaking of the heart but a rending of the heart when the Grace of God doth appear to it.

CHAP. 81. Use. 4. To strengthen our Faith; if God were re∣conciled when we were enemies, he wil not cast us off for every infirmity. Objections Answered.

FOurthly, The Consideration of this, may be a migh∣ty strength to the Faith of those sinners that have (in some measure) been wrought upon by the Grace of God. Thus, if the Lord hath manifested such abun∣dance of strength of Spirit in seeking to sinners to be re∣conciled, then certainly, when sinners are reconciled, the heart of God wil forever be with them; he wil not lose the fruit of such Grace as this; if once he hath brought in, and that in such a way of mercy (Christ having brought it) it cannot be any easie thing that shal take off Gods heart from thee: there was the goodness of God towards Adam in Paradice. I, (but it was not so much goodness of God unto him, as could not admit of any breach beween God and him. But the heart of God is so much in this work in bringing sinners to be re∣conciled unto him, as it is impossible that ever there should be such a breach between them, and him again; that ever they should prove to be enemies. Therefore let this strengthen thy heart; when at any time thou be∣gin'st to have jelous thoughts of God, have recourse to thy first calling to God. I went on not many years ago in a wreatched sinful way; but God came to me, and shewed me my evil way, and shewed me his Grace: Yea, when I stood out against his Grace, he followed me, and would not let me be at quiet, but manifested it more and more, and hath overcome my heart unto himself. How can I think that God that hath done so

before, that now he should take advantage upon every infirmity? that now every sin that he sees in me should make such breaches between him and my soul; that he should cast me from him? Can I think it? Certainly it is a wrong to the Grace of God in the Gospel.

Object. I, but you wil say here is the evil, That up∣on my loose walking I cannot think that ever things were in truth; that I was truly converted.

Answ. To that I answer but these two things. First, that if thou canst but be able to say thus in the presence of God; the Lord knows that there is no weapon of enmity in my heart that is against God; that God re∣veals unto me to be a sin, but I know my heart is against it; I can appeal to God so, and there is no duty that God requires of me, but I know my heart is with it, if the Lord wil but reveal to me. Now in this case, ha∣ving before felt the work of God drawing thee to Christ, and if thy heart be thus kept to God: this is one good Argument that certainly God, and thou are not ene∣mies.

Secondly, if thou canst but say thus; there is no Ar∣gument that is so prevalent with me to make me not sin as this; for fear of breaking peace between God and me; this is the thing that makes my sin sting my Soul indeed: because by that I come to lose some of that sweeness of the assurance of my peace with God. Canst thou say so? keep thy heart but in such a frame (though thou hast many weaknesses) that thou canst say; whatsoever sin the Lord reveals to me yet my heart is against it, and whatsoever duty the Lord re∣quires of me yet I know my heart is with it, and if there be any thing that I do not know, Oh! that I knew it more and more, and there is nothing that I fear sin for so much as this, because that I see it breaks the peace be∣tween God and my Soul. Is it so with thy poor soul? I pronounce in the name of God Peace be unto thee. Though thy heart be not as thou would'st have it, thou

maist conclude this certainly; God that hath manifested such Grace in drawing thy heart unto himself at the first, wil not cast thee off. Certainly, God had some greater end in working so wonderfully towards thee, than to throw thee off; except the Lord had some great thoughts of heart in glorifying himself in thee, and to do thee good, he would never have wrought so upon thy heart as he hath done. There are others that live under the light of the Gospel, but the Lord doth never come to their hearts to speak to them as inwardly to draw their hearts, and that by his own Spirit as he hath done to thee, the Lord hath not had so great thoughts of heart to glorifie his name upon them in the day of his Grace, as towards thee in the working of his Grace: So certainly to thee the Lord is about to do great things; that grace of his that hath been so strong upon thee as it hath been, it wil carry thee through al difficulties. Certainly the Grace of God hath been strong, and it wil be strong and there∣fore build upon it. If thou hast an hard heart, do not say; thou hast an hard heart, and therefore Gods heart is not towards thee. No, but rather say, thou hast an hard heart and therefore thou wilt look towards God to break thy hard heart, and bring thy frozen and cold heart to these Beams of Gods Grace, and stand under these Heavenly influences. If thou beest sensible of the hardness of thy heart, and then to sit down sul∣lenly and heavily, and think because of this God wil reject thee; this is not the way to get thy heart softe∣ned: but rather cal to mind what the grace of God hath been towards thee, and how the heart of God is towards sinners to be reconciled unto them, and what he hath done for the like such sinners as thou art, and so keep thy heart under the warme beams of the Gospel, and thereby thou wilt gain a great deal more than sitting down in a sullen way. Those kind of Herbs that grow under the warm Sun grow the better, and the Fruit ripens better than those that grow out of

the Sunne: So the Heart that can keep it self continually in the Sunne of this mercy and goodness of God, thus expressing himself in the Gospel, willing to be reconciled to sinners; this heart wil thrive more abundantly, than those that shal ly down sullenly, and discontentedly, This is a mighty encouragement for al sinners to come to be reconciled; a mighty strong en∣couragement to them, the Lord invites, and beseeches in the Gospel, and sends his ministers to do it, and re∣quires them that they should do it in his name. What should hinder them, but that any sinner (none excep∣ted) should come, and be reconciled? We cannot tel who they are that shal not be reconciled, and therefore we may say concerning any particular sinner; What should hinder thee but that thou shouldest come in to be reconciled? And if God entreates, and Christ entreates and Ministers entreate, and thou entreatest: What letts thee but that thou maist be reconciled: As, the Eunuch said. Here is Water enough, why may I not be baptised? So here is mercy enough, why maist thou not be reconciled? Hast thou such thoughts as these are? See that God is willing to be reconciled to sinners wel, when I get home I am resolved to throw my self before the Lord Christ, and I am able to cry to him for recon∣ciliation, for I am damned and undone for ever else, and and I heare that there is a way to be reconciled to him: wel, this shal be my work now; I wil set upon it presently, I wil never leave crying to God til I have found Gods Grace comming to me. Art thou resolved upon this? Wel go on; and fal down in thy crying to God for mer∣cy; make this point part of thy petition; Lord, I have heard that thou art willing to be reconciled; now Lord here is a wretched sinner comes in to be reconciled to thee what hinders now when both shal entreate? Suppose two were fallen out one with the other, but now when both sides are wrought upon, and one, he professes himself not only willing, but earnestly desirous to be reconciled

and the other he comes, and expresses himself so too, surely both these wil agree. Now it is true many times between man and man, their expressions are but very slight, and there is not that at the bottom of their hearts that they express with their mouthes. When two are fallen out, and one comes to them, and saith, why, wil you not be at peace with such a man? Oh! yes saith he I am willing. So, come to the other, and he saies the same, he is willing; and yet their hearts are not right (perhapps) one to the other. But now in this case between God and thy poor soul, be confident that on Gods side, it is most real, and do thou but make it out that thy heart is real in desiring after peace with God, and fully understand what thou dost when thou dost desire peace with God, [So] that thou wilt not be at peace with any sin, and desire it fully and then when thou shalt get it, then thy heart shal be praising God, and say, I shal live to the praise of God for ever; and that shal be my endeavor. I would faine have at, but wil God be at peace? Yes, God shal get as much as thou shalt by it, he shal thereby get that that he did especially intend and aime at in making the world. The great designe that God had in making the world was to magnify the riches of his mercy, and if thou beest one that God hath fastned upon to shew the riches of his mercy, and Grace, he shal get that Glory thereby to his name, that he did most intend when he made the world. Therefore, though thy soul be pretious unto thee, know that Gods Glory is more pretious unto him than thy soul can be to thee, therefore God is more desi∣rous of thy life (with those that shal be saved hereafter) than they can be desirous to be saved themselves; this is a certaine truth, because that God shal get more by the salvation of that soul than the soul shal get. You get something, but God gets much more; now then if God be seeking after that that doth so much concern you,

and you know this day that Gods heart is more strongly set uppn it than yours, one would think that this should be a mighty encouragement for any sinner to come in to be rconciled. And therefore go on in thy way, let not tentation come take off thy heart (though yet God seems as an enemy to you.) We know that Josephs heart was as much towards his bretheren, as his bretherens hearts were towards him; Joseph dealt in a rugged way, as if he had been their enemy, yet then was his heart towards them. And so go on in thy way of seeking the Lord, and though God seeme to be as an enemy, yet know that the heart of God is as much towards thee as thy heart can be towards him, and Christ looks upon thee as one that he shal get glory to himself by for ever. The good Lord say Amen. It shal be so.

FINIS.

Notes

• * 1.1

  Every particular Creature was good taken by it self, good as from God, good in their qualities & effects, wth∣out any, either guilt or hurt. But now taken altogether are very good, especially seeing man was made who is the most excellent of all Gods visible works in the morning of his creation.
• * 1.2

  Ex sese, at Mercerus, expresseth it, i. e. from him∣self.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Keep as with aguard, or as in a garison. So∣lomons Bed was not so wel guarded, Cant. 3.7, 8. as a Saint is, by the power of God without him, and the Peace of God within him.
• * 1.4

  As one that is wel booted or buskin'd can walk unhurt a∣midst briers and brambles. So may he amidst Satans snares that is fortifi¦ed with Gospel com∣forts, whereby God creates Peace.
• * 1.5

  Nil mundum in mundo, nihil aliud est totus mundus an∣te conversionem, nisi aut hara porcorum aut collovie, rapido∣rum canum. Aust. As a filthy hogsty or ken∣nel of mad Dogs.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, investigabiles divitias, not to be paced or traced out: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of α and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vestigium, qui nullis vestigiis indagari potest. It is used also Rom. 11.33.