GRACE., MERCY, AND PEACE, CONTAINING 

1 God's Reconciliation to Man,  
2 Man's Reconciliation to God.    
By Henry Den An unworthy servant of the Church,  Not by Arms nor by power but by my spirit saith the Lord of Hosts, Zach: 4.5. 
LONDON, Printed for the Benefit of the City of Rochester.   

A Prayer.  
O Lord God, Father of our Lord jesus Christ, who hast given commandment unto thy Apostles and Ministers to preach the Gospel to every Creature; Bel old O Lord the oppositions; and threaten, which the enemies of thy Grace have breathed forth against thy truth, and thy servants for thy truth's sake. How they gnaw their tongues for pain, and blaspheme the God of 〈◊〉 not repenting them of their deeds. Behold the troops that are assembled together against the Lord, and against his anointed son jesus Christ; for to to do whatsoever thy hand and thy counsel hath determined before to be done. Now let the Lord grant unto his servants, that with all boldness they may speak thy word, being nothing terrified by the Adversary: That the light of the Grace of God, may shine in the hearts of his people, that the man of sin and son of perdition may be destroyed by the brightness of thy coming Amen.   
Acts 10.36. 
Preaching Peace by jesus Christ.  
IT was our Saviour's Commandment unto his Apostles Luke 10 into whatsoever City ye come say unto them the Kingdom of God is come nigh unto you verse. 9 And into whatsoever house ye enter first say peace be unto this house, And if the son of peace be there your peace shall rest upon it: if not, it shall turn to you again verse 5.6. I am this day by the providence of the Almighty, comea stranger to your City, And now what fit subject, can I think of for a stranger to speak unto strangers than the glad tidings of Peace by jesus Christ.  
Cornelius the centurion, with his kinsmen, and near Friends, are the Auditors Peter is the preacher. And this text a part of that sermon at the preaching whereof the Holy Ghost fell on all them which heard the word. verse. 44. O that the Lord would vouchsafe that the like effect may this day follow the preaching, of the word of this life. That as many as hear me this day; may go away, filled with the fullness of God. Peter doth seem to say in effect, thus much, you are here met together, to attend unto the word of salvation, delivered from my mouth, I can preachto you no other gospel, then that which was before by the Prophets declared unto the children of Israel, in due time to be revealed (that is to say) Peace by jesus Christ he is the Lord of all.  
The Proposition from these words, is that, the Gospel, is a Doctrine of Peace, by jesus Christ.  
This Doctrine propounded, needeth not so much proof, as explication namely, to show unto you, what manner of Peace this is which is holden forth unto you, by the tender of the glorious Gospel. I hope you do not expect, that I should this day declare unto you, any outward, temporal, or worldly Peace; in the midst of these distempers, I would I might, and be yet a true Prophet. The Peace which is the subject of the Gospel is like the Kingdom of Christ, [being indeed a part of it] not of this world: john 18.46. The Peace which came by jesus Christ, is not an earthly Peace, our blessed Saviour will not, that you should entertain, or harbour such a thought, as this: Think not that I am come to send Peace on earth, I came not to send Peace, but the sword; for I am come to set the daughter in law against her mother in law, and a man 〈◊〉 shall be they of his own household: Math. 10.34. If any one than shall preach unto you, that if you will embrace the Gospel, you shall have outward Peace, and prosperity: Is not this the presuptious man speaking His own words: Is not this the prophet prophesying in his own name, whom the Lord hath not sent? If any christian shall embrace the Gospel, in hope to attain outward felicity and prosperity, let me tell him, his thoughts wander from the truth, and he erreth, not knowing the Scriptures, for if any man will come after me, let him deny himself, & take up his cross, and follow me. Mat. 16.24. And all that will live godly in Christ jesus must suffer persecution. 2 Tim. 3.12. Hear we also what Paul saith. 2. Cor. 11.23.24.25. verses. In stripes above measure, in prisons more frequent, in deaths oft, of the jews five times received I forty stripes save one, (that is in all 195. stripes) thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep, in journeying often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amongst false brethren, In weariness and painfulness, in watch often In hunger and thirst, In fastings often, In cold and nakedness, what a catalogue of evils, what an inventory of afflictions have we here? And yet all this and more is the portion of a laborious Apostle. And if we will seek for a true and sincere Minister of the Gospel, we shall, assoon find him in poverty and nakedness, as jetting up and down the streets with attendants at his heels, we shall assoon find him in the university of Newgate, or some other prison, as in great men's houses, we shall assoon him in a cloud of reproach, as in a fat benefice or Cathedral dignity, we shall assoon find him at the Bar accused, of heresy, condemned for blasphemy as in the Courts of Kings, or Princes: for to the instruction and consolation of the people of God be it spoken, they shall put you art of their Synagouges, yea the time cometh, that whosoever killeth you, will think that he doth God service John 16. Seeing then that it is clear, that it is no worldy peace, it remaineth yet to show you what peace this is which the Gospel preacheth. It is not an external peace, but it is internal. yea eternal; It is a lasting, yea an everlasting peace, A peace which no tongue is sufficient to express, nor heart to conceive it is even the love of Christ that passeth knowledge Eph. 3.19. It is even the peace of God which passeth al. yea angelical understanding If some great and 〈◊〉 angel should undertake to declare this peace to you am confident he would confess his abilities too weak, how much more I that am but dust and ashes? Surely when I shall have told you all that I am able I shall not tell you one hundredth part, & when you shall understand and believe all that you are able, you shall not attain unto the least part of that glory which shall hereafter be revealed; though I am not able to speak what you desire, or the thing itself deserveth, yet I will endevout to speak what I am able: And I shall commend unto you a twofold Peace, the first Descending, The second ascending. The first is the tidings of the love and reconciliation of the everliving God unto the sons of men.  
The second declares the reconciliation of the sons of men to the everliving and everloving God.  
To speak plain, first I will show, how God comes to be reconciled unto men. Bear with the term reconciled although improperly spoken of him that was never an evemy. Secondly, I will show you how we come to be reconciled unto God. For the first How doth God come to be reconciled to men?  
I conceive now the drooping conscience that sits in darkness under the cloudy apprelhension of an angry judge, under the fearful expectation of a terrible account, to be given unto the consuming fire, will be very attentive to hear that which his heart so thirsteth after How God may be reconciled. Oh what shall I do, saith the soul, to obtain the favour of God? What shall I do to turn away his wrathful displeasure from me wherewith shall I come before him? or how shall I appease him? Attend therefore and I shall declare that which thou wilt hardly believe, when it is told unto thee: for Lord who hath believed out report, and to whom is the arm of the Lord revealed, Isa. 53.1. And yet that which I shall declare (if thou canst believe it, will fill thy mouth with laughter and thy longue with singing, Psal. 126.2 Take this proposition, God is freely, and fully reconciled to the elect, and loveth them in jesus Christ without any previous dispositions, without any qualifications, without any performances of conditions on their parts, unless to be polluted and finful be a previous condition or qualification. This is a bold proposition will the pharisee say, this is too good news, to be true will the distressed soul say. But I say the Lord break your stony hearts, & give you an heart of flesh, that you may submit to his righteousness. And I make no question but the glorious grace of the father of our Lord Jesus Christ, shall abundantly be manifested, The method I intent is 1 To prove the truth of this proposition 2 To answer six objections. 3 To make application. 1 For the proof, When Eve and Adam (in whose loins we all sinned had eaten the forbidden fruit, and were now become guilty of condemnation. They hear the voice of God walking in the garden (which voice was this) thou haste at en, and thou shalt die) they hid thmselves from the presence of God, amongst the trees of the garden; when man had sinned & was in a despairing condition, having not so much wit as to think of a saviour much less the boldness to ask one at the hands of an offended God.  
Now in this case behold the exceed-Love of God towards man, in giving and manifesting the promised seed, aswell to the terror of Satan; as to the consolation of mankind. And I will put enmity between thee and the woman, and between thy seed, and her seed, and it shall bruise his head, and thou shalt bruise his heel. Gen. 3.15 (See if I may compare the Creator, with the creature) how the Lords bowels do yern upon man. And he cannot refrain himself, but that (lest man should have been swallowed up with sorrow) the blessing of the promised seed, shall be first declared, before the Lord pronounce, the least curse against man. Father Abraham receiveth the promise in the uncircumcision of his flesh. And unto Adam is the promise revealed, in the uncircumcision of his heart; but lest you should think that some qualification in Adam, did forerun the manifestation of the promise, I will refer you unto that place of Scripture which (I am resolved) shall never slip out of my remembrance (and I hope the like of you) 2 Tim. 1.9. Who hath saved us, 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 Christ jesus, before the world began. What 〈◊〉 there, that is not comprehended in this word grace? here you see that grace was given before the world began. Now what conditions or qualifictions were there in us before the world began? We may safely therefore say that the grace of our God was before all conditions, &c unto this we will add in the next place one text, that like a diamond casteth his lustre in the dark, and ministereth a great measure of the spirit Eph. 2.4.5. God who is rich in mercy for his great love wherewith the loved us, even when we were dead in trespasses and sins hath quickened us together with Christ (by grace ye are saved.] What if I shall now prove so bold, as to make such a stop at sins, as shall show that that part of the sentence is referred to that which went before, so that we may say in plain terms that God loved us with his great Love, even when we were dead in trespasses and sins. If I shall read it thus, the text will bear it either in the original, or in other translations. But if any froward person shall say that I do injury in reading it thus and that this clause [dead in trespasses & sins ought rather to be referred to quickened, which follows after then to the verb loved, which goeth before Let this man know that the sense will be one and the same: for when God quickened us, than he loved us, with his great love, His love being the cause of quickening: the effect of his Love, But thou sayest we were quickened when we were, dead in trespasses and sins. Therefore we conclude, we were loved with his graet love when we were dead in trespasses and sins For further confirmation I must entreat you to consider what is written by the Apostle Rom. 9.11.12.13 verses. For the children being not yet born neither having done good or evil, that the purpose of God according to election might stand not of works, but of him that calleth, It was said unto her, the elder shall serve the younger, as it is written jacob have I loved, but Esau, have I hated. Now you see Gods love set upon jacob, where were jacobs' qualifications? he had neither done good nor evil. Therefore it is plain that God loved him before any qualification. But some may confess that the Lord loved him indeed, before he had done good or evil And yet may perchance ask a question upon a supposition, saying, suppose that after jacob was born, he should have led a wicked and perverse life, suppose that for some years, he should have been a notorious, and profane person, would or could the Lord have continued his love to such a person as this? I answer boldly yea; for God's love and mercy, are mercies of eternity, the mercy of the Lord is from everlasting to everlasting, upon them that fear him Psal. 103, 17, not only to everlasting, as eternal in respect of time to come, but also from everlasting, age etnall in respect of that which is past, God's mercies are not only without beginning, but also without ending, as it is so often repeated even 26 times, Psal. 136. his mercy endureth for ever. This is it that is written by the prophet, I the Lord, I change not, Therefore ye sons of jacob are not consumed. Mal. 3.6. Would you know the true reason, why the sons of jacob are nor consumed, it is this, I change not: should the Lord change as often as we change: should his love increase and decrease towards us, as often as our love to him, and obedience to his Majesty, ebbeth and floweth, the Lord should be more variable than the wind, more changeable than the Moon, that the Lords love altereth not, although it hath been sufficiently proved by that which hath been spoken, yet to the praise of the glory of his grace, I will proceed to show you, by more testimonies that the Lord loveth all his elect, with his great love, even then, when as they lie weltering in their sins, & transgressions. Unto this the Holy Ghost bears witness, Rom. 5. verse. 6. When we were yet without strength, in due time Christ died for the ungodly. For whó Christ died, them the Father & the Son loved; but Christ died for the ungodly, that were without strength, Therefore such were undoubtedly beloved of God. Lest we should think the first of these propositions to be weak, it is confirmed, verse 8. God commendeth his love to us, in that while we were yet sinners Christ died for us. And very worthy of observation is that which is spoken verse 10; When we were enemies we were reconciled to God by the death of his Son. Here we have more proved than I have yet undertaken; for my task is to prove, that God was reconciled to us whilst we were enemies. This text saith not only so, but that we were recontiled to God when we were enemies: But of this more shall be spoken hereafter, only for the present we disire to have it granted, that when we were reconciled to God, he was without all doubt reconciled to us; for our reconciliation to him, is not the cause of his reconciliation to us, but contrary his reconciliation to us, is the cause of our reconciliation to him, Now let us see the argument once again, For whom Christ died: those he loved. But Christ died for , for sinners, for enemies, Therefore he loved ememies, sinners, ungodly. And with such a love, as is not only verbal, but real, not in word but in deed & in truth, as doth already appear by his death, and will; yet more plainly appear those acts of love, communicated unto us, even when we were in the state of ungodliness, in the worst estate and condition. Let us consider that place so full of the glory of God, which is written, Ezek. 16.2.3. verses, unto the 15. verse. Thou wast cast out in the open field to the loathing of thy Person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee in thy blood; yea, I said unto thee in thy blood, ●ive. Why doth the Lord use this Insemination, In thy blood, In thy blood? 〈◊〉 it not because he knoweth how hardly we are drawn to believe the glory of his grace? and how ready we are to rob him of the honour of his infinite mercy? The Lord doth as it were say: I know you will wonder at this, that I should say, Live, before you were washed, salted, or swaddled, while you were in your blood,  
But I remember the act of my grace which passed upon you even in blood. I he Lord loved us not because we were washed and cleansed, but therefore he washed and cleansed us, because he loved us. See the freeness of God's love, God so loved the world, that he gave his only begotten son that whosoever believeth on him shall not perish but have everlasting life. joh. 3.16. This place is well known unto you, it may be here lies hid something, which many of you never discovered, namely that Christ given is the effect of God's love, not the cause. And that the love of God goes before the gift of his son as the cause goeth before the effect. He therefore gave his son, because he loved.  
If this seem strange, that God's love should be more ancient, in order of causes then the gift of his son, Because that in him God doth communicate all things unto us, I answer, that Christ is God manifested to him in the flesh. 1 Tim, 3.16. And that all the blessings of that love, wherewith the Lord loved us eternally, are manifested only in Christ jesus. And in him they are fully manifested to have been for ever in the bosom of the Father: So that for us to say or think, that Christ purchased the love of the Father for us, is that which I am confident the redeemer of the world will not challenge unto himself. But say (as in another case) it is not mine to give, but it was given to them, to whom it is given before the foundation of the world was laid, This is all that I am able to speak, unless it should be lawful for me, in so reverend a mystery, to use a distinction, and to consider in the love of God the original of his love, and the continuation thereof, and to say that the original of his love was before the gift of his son, as the cause before the effect But that the continuation of love, is to be referred unto the propriation of the redeemer, as the effect of that sacrifice which he offered, To speak plain, God's love was before the gift of his son, as the cause before the effect. But the continuation of that love, that he should loveus for ever, requires a foregoing propitiation & satisfaction. But when we shall say thus, we fall into a depth unsearchable, when we shall ask why the continuation of his love should rather require a foregoing propitiation, than the original setting of his love upon us. I confess I cannot tell what to say, for to clear this; but tremble to speak of this glerious mystery, And desire to refer myself to the judgement of the spiritual, who are able to judge all things, and to be instructed by them, whether it be not safer to rest, in that which was said before, then with subtlety of distinctions, to wade into the depth unsearchable. We see the great love of God to us in our blood, how that he so loved us, that he gave us his son, I will now be bold to step a step higher, if higher may be, and to show you that God did not only love us in our blood, with his great love; But that his love to us in our broud was as great as ever afterwards. He loved us, I say, with as great love when we were in blood and polltion as he did afterward when we were cleansed. I know the Pharisee will stamp at this, and say, Doth God love us aswell before conversion as after conversion? Did God love Paul, with as great a love when that he persecuted the Church, as when he preached the Gospel? I will answer boldly, yea he did, And that I shall by the assistance of God prove unto you, against men, or de ills who shall oppose it. That God loved us being dead in trespasses and sins, you have heard proved: now give me leave to propound a question, Whether this great love wherewith God loved sinners, be not his infinite love like himself? nay, whether is it any other thing than himself? God is love. 1 joh. 4.16. If this be granted that God's love is infinite to sinners, that it is like himself, yea, that it is himself: for love in God is not a quality: Then it will be plain, that his love is not capable of increase or decrease, but is always one and the same. The difference is in us, whose apprehensions do often increase and decrease. Again, is not the love of God to be weighed by the pledges of his love? But we shall find the greatest pledges of his love to be given unto sinners even in the state of ungodliness. What greater pledge than the gift of his Son? In this God commendeth his love, etc. as before. Rom. 5.8. All the mercies of God are commendations of his love, but none like this: All other gifts are not comparable to the gift of his Son. He thht spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8.32. If all things were laid in one balance, and the Son of God in the other, no man doubteth, but that the Son of God would be iufinitely beyond all things. Greater love than this hath no man, that a man lay down his life for his friend, John 15.13. But greater love hath God, in that he laid down his life for his enemies. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that God loved us, and sent his Son to be the propitiation for our sins, 1 john 4.9.10. Now that the Apostle saith, In this was manife stead the love of God. And, Herein is love, he doth it to this end, that he might show unto us, that Christ was the greatest manifestation of God's love: Hereby perceive we the love of God, That he hath laid down his life for us, 1 john 3.16. These speeches are all comparative, showing us that God's love was manifest in nothing more, or rather nothing so much, as in the death of his Son. Abraham's love to God appeared in many things; but above all, in that he denied not his Son. For now I know thai thou fearest God, seeing thou hast not withheld thy son, thine only son from me, Gen, 22.12. May not we justly say with admiration unto God, Now we know that thou lovest us, because thou hast not withheld thy Son, thine only Son, Thus you see God doth not only love us before conversion, but he loveth us with his great love, yea his greatest love that ever was communicated to the creature: for greater love did God never manifest to the creature, than that he should give his Son. This may more fully appear by several effects of the love of God, communicated unto men, by God, in and through his Son; before conversion, faith, etc. or any thing in us preconsidered. He hath chosen us in him before the foundation of the world. Eph. 1.4. Again, He hath predestinated us unto the adoption of sons, by jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved, in whom we have redemption through his blood, even the forgiveness of sins, according to the riches of his grace, verses 5.6.7. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will, verse 11. How many acts of God have we here comunicated by his grace unto the creature, before repentance, faith, or conversion, or calling. We will add to these one act of grace more communicated to the creature in the state of ungodliness. God justifieth the ungodly, Rom. 4.5. yea take we sanctificaiion in the common acception, may we not say God sanctisieth the ungodly. For men are not sanctified because they are godly, but godly because they are sanctified. Yea one thing more, even Calling itself, effectual Calling I mean, goes before conversion, as the cause before the effect: for calling is not an effect of conversion, but conversion is an effect of calling. It is necessary that God call before we can hear; yea that God open the heart before we can receive. If I did think that these things needed proof, I would spend time about it. You see now, Predestination, Choosing, Redemption, justification, Sanctification, Calling, opening of the Heart, all of them gracious acts of God, communicated unto the creature before the conversion of the creature to God. Let us hear the Lord speaking of his own work upon the creature, Esay 57.18. He went on frowardly in the way of his heart; I have seen his ways and will heal him, I will lead him also, and restore comforts to him, and to his mourners. Whom will't thou heal? O Lord whom wilt thou restore? Even him whose ways I have seen. What are those ways? Even frowardness and perverseness. He went in frowardly in the way of his heart. See again, Esay. 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Whose sins will the Lord blot our? Look we back unto the 22. verse, Thou hast not called upon me, O jacoh, thou hast been weary of me, O Israel, Thou hast made me to serve with thy sins, Thou hast wearied me with thine iniquities, verse 24. See, Thou hast been weary of me, yea thou hast wearied me. This is jacohs qualisication. This is Israel's preparation. Then follows, I, even I, am he that blotteth out thy transgressions. As if the Lord would say unto his people, as he speaketh by the prophet Ezek. Chap. 36.22. Say unto the house of Israel, Thus saith the Lord God, I do not this for your sake, O house of Israel, but for my holy names sake, which ye have profaned among the Heathen, whither ye went, or as when Israel was near the confines of Canaan The Lord speaketh thus unto them by Moses, understand therefore, that the Lord thy God giveth thee not this good land to possosse it for thy righteousness, for thou art a stiffnecked people. Deut. 9.6. As if the Lod should say, I will blot out your transgressions. But I would have you know the riches of my grace. It is not any thing in you that moveth me unto it. For there is nothing in you but rebellion; but I do it for my glory sake. As the Prophet speaketh in the name of the Lord, Esay 48.8.9. I knew that thou wouldst deal very treachercusly, and was called a transgressor from the womb: for my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. This is all the qualification we bring unto God, to win his love and mercy: We are rebellious, we are profane, we are a stiff necked people. And if the Lord should not love us, until he find lovely conditions in us, surely he must hate us for ever: If God should not be reconciled unto us, until we be reconciled unto him: he must continue our enemy for ever. Wherefore considering what hath been said, we will be bold to conclude to the praise of the glory of his grace, that his love and mercy to us, is before all qualifications in us: that his love and mercy to us, is the cause of all qualifications in us. That his love towards us is as great before faith and conversion as after. There is no difference in him. But some will say, peradventure we grant that God thus loveth us, as is before proved; but it may be it was because he foresaw we would be good, repent, believe, etc. Fare be it from us to entertain such thoughts. He that well pondereth what hath been said, shall well perceive, that God doth not therefore love us, because he foresaw we will repent and believe, but therefore causeth us to repent, and believe in his time, because he loveth us.  
But to make this also more clear, the holy Ghost declares, That the kindness of God towards man, appeared not by works of righteousness which we have done, but according to his mercy he saved us, Tit. 3.4 5. The pattern according to which God setteth his love upon man, was not any thing save his rich mercy, whereby it is plain, Not that we loved him, but that he loved us, 1 john 4.10. Ye have not chosen me, but I have chosen you, john 15.16. As our Father Abraham receiceived the righteousness of faith being yet uncircumcised, and then received the sign of circumcision, a seal of the righteousness of faith which he had yet being uncircumcised: So as Abraham was first righteous, and then circumcised; not first circumcised, and then righteous: So the children of Abraham are first beloved and then converted, not first converted and then beloved, And as God did not account Abraham righteous because he foresaw he would be circumcised, But therefore he gave him the sign of Circumcision because he had made him righteous. So it is with the children of Abraham, God doth not therefore love them, because he forseeth they will repent and believe, but therefore he causeth them in his time to repent and believe the Gospel, because he loved them. Thus have I done with the first thing propounded in the handling of this proposition: The second follows, namely the answer unto the several objections. The first and greatest is this, if God love the elect while they are yet dead in trespasses and sins, tanned so love them with his great love, and with as great a love before couversion as after, as is before proved. then how is it said. Psalm 5.5. Thou hatest all the workers of iniquity?  
And hither we may reserre many places of Scripture of like nature. If God hate all the workers of iniquity, how can he be said to love the ungodly? Thus you see in one short sentence, seemeth to be quite overthrown all that I have hitherto spoken. To wind out of this labarinth, which some having assayed, have further entangled themselves (with invocation unto God for the wisdom of his holy Spirit to guide us into the truth) I will first show you what some have said to clear this; and then I shall deliver unto you mine own judgement: And yet, I hope, not mine own, but the judgement of the Spirit of God, and of most of the Saints of God. First then, I find a great Cathedral Doctor (moving the objection, and labouring to give solution) to give us this distinction; That God hates the works, but nor the persons of his elect. I will not stand to question, whether there may be such a distinction admitted, or no, but will take it for grant; and yet I do believe sin to be of that hideous nature, and the justice of God so perfect, that he cannot but hate the person, unto whom he imputeth, and upon whom he chargeth sin, if so be the person charged cannot give full, perfect, and present satisfaction. And yet will I not say, that the Son of God. upon whom all our iniquities, great and small, were charged, was at any time, Filius odii, a son of hatred (for the father was eternally well pleased with him) the reason is, that our sins were no sooner charged upon him, but that he had given full and perfect satisfaction, being the Lamh slain from the foundation of the world, Rev. 13.8. Although the soresaid distinction of person and works, should be granted, without further question, yet give me leave to pronounce it nothing pertinent to the solution of the Objection in hand: For the Text saith not only he hateth the works, but the workers, (that is, the persons working) iniquity. Another answer is brought to untie this knot, by a jiugling distinction of a twofold love in God, namely, Amor benevolentiae, and, amor complacentiae, that the simple may understand, there is in God, say they, a love of well willing, and a love of liking. Now God (say they) loves his elect before their conversion, with the love of well-willing, but not with the love of liking. Like unto which we hear of a distinction not seldom, Of the love of Election, and the love of justification. God (say they) loves his elect with the love of Election, but not with the love of justification. First of all, I desire you to consider, whether there be not more time than reason in these distinctions; the love of Election, and the love of justification, being not diverfities of love, or divers degrees of love, but divers manifestations of one and the same infinite love. As when a Father hath conveyed an inheritance to his Son, here is no new love from the Father to the Son, but a new manifestation of that love, wherewith the father loved the son before. Secondly, how can it be that God should not like the person whom he loves? There is indeed this difference between Humane love and Divine; Men commonly love because they like: but God likes because he loves. Man cannot but love where he likes. And I believe (speaking of the person) God cannot but like where he loves. To make such differences of love in God, will I fear open a gap to many foul absurdities. But suppose that these things could be so, it will appear that God loves the persons of his elect, not only with a love of Benevolence, but a so with a love of Complacence and liking: For this jam the voyc of the Father from heaven, This my beloved Son in whom I am well pleased, Matth. 3.17. Here is a revelation of the love of liking, I am well pleased: The Father is well pleased in his Son. With whom? Surely with those unto whom he had given his Son, that is, all his elect. Again, this answer, if it were beyond all exceptions, yet it is very impertinent to the objection: For the Text doth not only say, that God loveth them not with such or such a love, but in plain terms it saith, that the Lord hateth them that work iniquity. Now what shall we say, that God loves a person with infinite a love, beyond expression, or conceit, and yet at the same time, hateth the same person with that perfect hatred wherewith he hateth all the workers of iniquity. Let us take heed that we draw not a veil before the face of God, and delude ourselves and others with such frothy and impertinent distinctions. But I have by this time bred a kind of wonder in you; what I shall speak, seeing that which other men have said thus far, liketh me not. I answer therefore, that this clause, God hateth all the workers of iniquity, and God loveth the ungodly, are both in Scripture, and therefore both true; yet in a different sense. The first, The Lord hateth all the workers of iniquity, is the voice of the Law: the other, the Lord loves sinners, is the voice of the Gospel, Now the Law, and the Gospel speak divers things; the one being the manifestation of God's justice, tells us what we are by nature: the other, being the manifestation of God's mercy, tells us what we are by grace in jesus Christ. The Law saith, that every sinner shall be accursed. The Gospel saith, jesus Christ came into the world to save sinners. The Law saith, God will by no means clear the guilty, Exod. 34.7. The Gospel saith, God justifieth the ungodly. The Law declareth wrath without forgiveness: The Gospel, Mercy, grace and peace in jesus Christ. Thus fare is the objection answered; but yet all difficulty and scruple is not removed: For the Law, you will say, is an eternal verity, whatsoever it saith, is true. I confess it so, and one jot or tittle thereof cannot fail. But I say, with the Apostle, that whatsoever the Law saith, it saith to them only, who are under the Law, and to none other. I say again, that the righteousness of the Law is fulfilled by Christ for us all; yea in all that walk not after the flesh, but after the Spirit, Rom. 8.4. So that although the elect of God are sinners in the judgement of the Law, Sense, Reason, yea and oftentimes Conscience; yet having their sins translated unto the Son of God, (in whom they were elected) they have the righteousness of the Law fulfilled in the Mediator, and so become to be accounted righteous in his sight; that as God on the one side delivered the innocent to death, as though he had been a sinner, being made countable for our sins: So on the other side, God loveth, justifieth, cleareth the guilty and sinners, as if they had been holy, righteous, and blameless. The sum is this, that as Christ was no sinner indeed, and yet a sinner by imputation; so they that are Chrisis, are no sinners by imputation, and yet sinners indeed.  
Thus much for the first Objection. The second follows.  

Objection 2.  
If God be reconciled unto us, before all condtions, etc. How is it that our Saviour saith, Matth. 6.15. If you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses. Unto which may be joined that which we have, Matth. 18.35. So likewise shall my heavenly do also unto you, if ye from your heart forgive not every on his brother their trespasses. In which place we see, first, that unless we forgive, God will not forgive us: Nay more, that God will reverse the act of his mercy, if after he hath forgiven us 10000 talents, we shall not forgive 100 pence, we shall be delivered to the tormentors, until we pay the whole due. For answer to this Objection, we must lay down two grounds; the first, That God river reverseth the acts of his mercy communicated to his Elect. For the gifts and calling of God are without repentance, Rom. 112.9. God is not a man that he should lie, neither the son of man that he should repent, 1 Sam. 23.19. The second ground, that God's forgiveness of us is a forerunner of our forgiveness of our brethren. And we cannot truly forgive our brethren, until we do apprehend God's forgiveness of us. Shouldest not thou have had compassion on thy fellow-servant, even as I had pity on thee? Matth. 18.33. And upon this ground the Apostle presseth the Ephesians unto kindness and tenderness of heart, forgiving one another, even as God for Christ's sake hath forgiven you, Eph. 4.3.  
But then if this be so, what mean the foresaid places, which strengthen the objection? I answer: That forgiveness is there to be taken for the manifestation of forgiveness: Except ye forgive men, neither will your heavenly Father so fully declare, and manifest himself unto your consciences; and so this place pertaineth properly to our reconciliation with God, not unto God's reconciliation with us. That this is not a subtle evasion, but the truth, appears first by a place of Scripture; secondly, by the judgement of Interpreters upon a like place: The place of Scripture is found Luke 7.47. Her sins which are many are forgiven her, for she loved much. What have we here? that this woman's great love was the cause of remission, or that it went before her obtaining of remission, as Bellarmine contendeth? Verily not: but it is plain, that her remission obtained, was the cause of her love. Simon, saith our Saviour, A certain creditor forgave two debtors frankly: whereof the one ought five hundred pence, the other fifty; which of the twain will love him most? Simon answereth well, He to whom he forgave most. Our Saviour maketh the application; Seest thou this woman? Thou lovest me a little, Thou hast bidden me to dinner. But when I came into thy house, thou gavest me not matter for my feet; but she, hath washed my feet with her tears, and wiped them with the hairs of her head. My head with oil thou didst not anoint, but this woman hath anointed my feet with ointment. Thou seest, that I have forgiven thee a few sins, and thou lovest me a little, but this woman hath much forgiven her: Therefore she loved much: whereby we understand two things; first, that her love was not the cause of forgiveness, but forgiveness a cause of her love. Secondly, That forgiveness in this place includeth the manifestation of forgiveness: many sins are forgiven her, the sense is this, it appeareth unto this woman, that I have pardoned a multitude of sins for her. This is the Scripture.  
The judgement of Interpreters in the Protestant Church, upon a like place, is occasioned by an argument urged by Cardinal Bellarmine, and other poplings, against the Protestants, on this wise: If, saith he, the Protestants have pardon of all their sins, in such wise as they say they have, why do they yet pray, forgive us our trespasses? if they be already forgiven? The Protestants answer with one consent: that they do beg at the hands of God, greater certainty, and assurance of his grace towards them: the Petition forgive us our trespasses, may well stand with assurance of pardon. The condemned person that is upon the ladder, having received the pardon of a gracious Prince, hears it read; is assured of it, and rejoiceth in it, yet this person being called into the presence of the King, if he should fall down and say, Pardon me my Lord the King; who could lay folly to his charge? So we having received the free pardon of sin at his hand already, yet as oft as we come into his presence we cry to the glory of his grace, forgive us our trespasses: for while we beg at the hands of God, that which we have before received, we do magnify his grace, that hath freely given it. Again, who so sure, and certain of pardon, but that he either needeth a greater assurance, or at least that assurance to be by God's mercy continued. Thus much for the second objection. The third followeth. If God love us in blood and pollution, as well before conversion, as after conversion; then to what purpose serve our faith and good works? First, I answer this objection indirectly, by propounding one question; whether thou thinkest that thy faith and good works can obtain, or procure the love and favour of God. If thou sayest no, then why dost thou make this objection? If thou sayest yea, than I demand, who shall give thee faith and good works? Shouldst thou expect them from any other then from the hand of a loving God? Secondly, I answer directly, by showing thee the true office of faith: Although faith do not procure God's love and favour, yet is it to very good purpose, and exceeding precious: That you may know the love of God, and be sealed with the holy Spirit of promise. In whom after ye believed ye were sealed with the holy spirit of promise; which is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of his glory, Eph. 1.13, 14. The Original reads it, In whom believing ye were sealed: so that believing is sealing, and an earnest of the inheritance. Secondly, that believing you who were under darkness, and in the shadow of death, and saw no light, yet I say believing ye might rejoice with joy unspeakable, and full of glory, receiving the end of your faith, 1 Pet. 1.8. Rom. 15.13. The God of hope fill you with all joy and peace in believing.  
Thus you see your faith is to very good purpose, and yet not to that purpose, to obtain the love and favour of God. Thus much for the office of faith; yet do I not undertake, to set out unto you the whole office of that most precious gift, but on 〈◊〉 so much as may serve to answer the present objection. But secondly, to what purpose serve our good works? I answer, to very good purpose also: namely, to express our thankfulness to God, and our Lord jesus Christ, who hath delivered us from our enemies: That we being delivered might serve him without fear in holiness and righteousness before him all the days of our life, Luke 1.74, 75. We do not serve God to obtain deliverance by serving of him. But of his free grace obtaining deliverance we serve him. We do not serve God to obtain salvation, but obtaining salvation freely by jesus Christ, we offer up our souls and bodies, a living sacrifice of thanksgiving. I answer further, Thy good works may be profitable unto men, Tit. 3.8. but not unto God, who is of absolute perfection, and needeth not any thing which thou canst do. Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it any gain to him that thou makest thy ways perfect? job 22.2.3. Thus you see the office of your faith and works. Because we say that God loves us as well before conversion as after, do we therefore make faith and works void? God forbidden. Must I needs put out my fire, because I will not set it on the top of the house? No, I will keep it within the chimney, which is the proper place. Woe be to that City, where the sire shall overtop the houses: fire is precious in the chimney, burr dangerous elsewhere. Precious is the gift of faith, if kept within his own sphere; but if we shall begin to lift it up, and place it in the throne of Christ, what rock more dangerous to the soul? The Brazen Serpent was a great blessing so long as Israel looked at it by God's appointment, to be healed of the bitings of the fiery Serpents. But when once Israel shall burn incense unto it, let it be Nehushtan, a piece of old cankered brass, 2 Kin. 18.4. Thus for the third objection, the fourth follows.  
If God love us with as great a love before conversion as after, then what need we take care what we do? If we repent and believe, the Lord will love us never the better; If we neither repent nor believe, the Lord will love us never the worse. Answer. I can hardly vouchsafe to give an answer to this objection, because the wise man adviseth, Pro. 26.4. Answer not a Fool according to his folly, lest thou be like unto him. And yet I must give an answer, because the wise man commandeth, verse 5. Answer a Fool according to his folly, lest he be wise in his own conceit. Lest if I should pass by this objection, thou shouldest triumph as if thou hadst gotten the victory. I answer therefore with the Apostle, Shall we sin that grace may abound, and shall we sin because we are not under the Law, but under Grace? God forbidden, Ronvere 6.15. This objection was moved by cavilling spirits even in the Apostles time, well nigh 1600 years ago, and you see the answer. And now the same spirit rageth in thee. But I thought what a customer we should have of thee. Thou wouldst make men believe, that thou art no justiciary, no Papist, not one that seeks to be justified by thy works. And yet if thy works cannot obtain God's favour, if they cannot procure an increase of his love, thou will presently cast off all, and give liberty to thy flesh. Give me leave to speak plain, Thou art he that turnest the grace of our Lord jesus Christ into wantonness, whose end is destruction, whose God is thy belly, whose glory is thy shame, who mindest earthly things, Philip. 3.19. But be it known unto thee, that the grace of God teacheth (other things, namely) to deny alungodlines and worldly lusts, and to live soberly, righteously and godly in this present world.  
But I perceive by this objection, that thou accountedest this a doctrine of liberty, to declare the free love of God in jesus Christ: and thou thinkest it were better to hid this from the people, and to terrify them with Hell fire, with wrath, and judgement, and with the fiery flashings of Mount Sinai, and to keep them in bondage. I can hardly refrain from giving thee very evil language, that art thus presumptuous and audacious to contradict the Lord jesus, who hath given commandment that the Gospel of peace should be preached to all Nations. I will spare to speak what I think, and commend unto thy consideration the judgement of one of our own Countrymen, whose learning was by his adversaries commended, whose constancy and patience in his martyrdom was admired: it was john Fryth; who writeth to this effect: Thou mayst preach hell and damnation, and the rendering of a terrible account to a severe judge, etc. seven years together, and yet not make one good Christian man. He that would make a good Christian, let the love of God be the first stone, which he layeth for the foundation. Thus he speaketh. And indeed what motive to obedience so strong as love? Many waters cannot quench love, neither can the floods drown it, Cant. 8.7. What greater fear than that which proceedeth from love? If we have an enemy whom we hate, we sheathe a sword it his bowels, or cleave his head with a Pole-axe, and cry him no mercy: but how careful are we not to do the least injury to a friend? if we tread on his singer, we are sorry at the heart. What greater aggravation of sin, then to sin against love? Were not he an ungracious and rebellious son amongst men, who should reason thus: I have an indulgent Father, who loveth me exceedingly, deemeth nothing too good for me, who hath given me assurance and possession of his whole inheritance, therefore I will surely neglect him, I will show myself undutiful against him, I will no more regard his commands, or attend unto his precepts, but whatsoever will grieve him, that will I do. What heart could not afford to cast a stone at the head of such a son of Belial as this, to dash out his brains? For shame let the mover of this objection blush, and hid his head, let him consider his folly. The case is thine, thou art the man; because God aboundeth in free love, mercy, and kindness, therefore thou wilt abound in wretchedness. I cease to speak any farther of this to thy greater shame. The fifth objection follows, which is indeed more mannerly than the former.   

Object. 5.  
If God love us, be reconciled unto us, before our faith and our conversion, than a man may possibly die without faith, and yet be saved.  
I answer: This followeth not, because God hath engaged himself to the contrary: which if he had not door, much might have been said. But we see, he that cannot lie, hath engaged himself unto his people: I will put my Law into their hearts, & in their minds will I write them, Heb. 10.6. And all shall know me from the least to the greatest Heb. 8.11. All thy children shall be taught of God, john 6.54. Isaiah 54.13. So that we say, He that believeth not shall be damned. Not because his believing doth alter or change his estate before God; but because the God of truth hath promised, that he will not only give us remission, but that he will also give faith for our consolation; and so faith becometh a note and mark of life everlasting, and final infidelity a sure 〈◊〉 of eternal condemnation; that whosoever, or whatsoever he be in life or conversation, yet he that believeth not shall be damned. Thus much for the fifth.   

Object. 6.  
The sixth objection: If God love us as you say, why doth he suffer us to live in 20.50. or 60. years?  
I answer: What art thou that repliest against God? How unsearchable are his judgements, and his ways past finding out? Rom. 11.33. Again, let us ask Paul, why the Lord suffered him (being an elect and chosen vessel) to persecute his Saints unto death and bonds, and to cause many to blaspheme; and he will tell us, that in him first jesus Christ might show forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting, 1 Tim. 1.16. Thirdly, thou mayest as well object, seeing that God is of infinite power, why doth he suffer sin in the world? if thou shouldest, the Lord will give answer, My grace is sufficient for thee, 2 Cor. 12.9. Thus fare for the objections, now we come to the third thing propounded, The application of what hath been spoken.   

Applicat. 1.  
In the first place we will observe the difference between the true Religion and the false, from that which hath been spoken. There are many religions in the world. And it fareth with diversities of Religions, as with diversities of opinions: there is a possibility that they may be all false, but it is altogether impossible that they should be all true. There is but one true Religion, but there are many false: the false Religions seeming to differ exceedingly amongst themselves, in very many things even in the object of worship, and in the matter, and manner; yet be they never so different, there is one common foundation, wherein they do all agree, and wherein they differ from the true. The true Religion propoundeth unto us a God in chief reconciled, pacified, pleased, a justice already satisfied, a propitiation made, sins taken away: and we have not one jote, not one apex in all the new Covenant to be found of reconciling God to us, but of our reconciliation to God: The new Covenant manifesteth unto us a God already reconciled to us, and the whole ministry of reconciliation propoundeth our reconciliation to God. Now this is the common character of all false religions of what sort soever, jews, Turks Papists, pharisaical Protestants, Heathen, all propound in some degree or other, an angry God, a deity not reconciled, and then prescribe certain means and services whereby to appease his wrath, and to quench his displeasure, and to obtain his love and favour. Man doth not oftener seek after salvation, but he naturally stumbleth upon this principle, What shall I do to be saved? The world would be saved by doing. Martin Luther speaking of this difference, doth more than once compare the false religions unto Sampsons' foxes, judg. 15.4. their heads looking divers ways, but they were fastened together by the tails. This comparison we do embrace; yet I had rather compare them to gentlemen's Spaniels, which are fastened together by the necks, but lose at the tails. They differ indeed in some circumstances, but in the main substance they agree in one. Do we not see some men contending with the Papist, with wonderful eagerness? do we not see others tugging, and haling, one one way, the other another, one for this ceremony, and another for that, as though there were a mortal difference between them, yea the difference so great, that it is sometimes the greatest reason for one side to refuse this or that because the other useth it: Now he that shall search into the innermost secrets of these antagonists, shall find, them that so eagerly differ about circumstance, (who could have believed it?) to agree in substance. Like ships that sail in the sea a great way asunder, yet all tending to one haven. All tending to this end, to win or obtain the favour of an angry God. This that hath been spoken may prove a help to administer a spirit of discerning unto the simple, in these distracted time, wherein the Commonwealth is not more distracted than the Church. Now among so many diversities of opinions, how shall we know which is the old and the good way, that we may walk in it? One saith I am Christ, another nay, but I am Christ: for thy direction, search for that religion that abaseth man, that giveth the glory of grace to God; that propoundeth the free love of God in lesus Christ, without mixture of any thing in the creature, that is the true religion, all the rest are false; that is the true way, and straight line, all the rest are counterfeit, and crooked. This is the first application.  
The second Application is to correct our idolatrous thoughts & judgements, that we have had of God. What foolish fancies have possessed our souls? How often have we thought God to be like unto ourselves? How many times have we imagined an angry God, a wrath full Majesty? And sought to appease his indignation by fasting, by praying; by alms, by tears, and such like things? O foolish man! if his wrath should nor be before appeased, what creature could stand in his sight? Do we not see when some Lion-like man is incensed, the whole house trembles, not one servant, no not a son dares come into his presence, before his wrath be over? If we so fear the unjust wrath of man, how terrible would the just wrath of consuming fire be? what great presumption were it for the creature to come into his presence, if his wrath were not appeased. We complain of idolatry crept into our unhappy Nation. We complain of bowing, of cringing, of crossing, and many such fopperies. Search we, I beseech you, if idolatry have not hitherto crept into your hearts, if you have not set up a great idol, and bowed unto that image, with all it worshippeth. Learn to make clean the inside as well as the outside of the cup. Learn to banish out of the soul those foolish and vain conceits: learn to see the glory of the face of God in Jesus, and to worship him in spirit and in truth. There cannot be greater idolatry committed, than to conceive a possibility of gaining the love and favour of God, by works wrought in the creature. This is as great an idol as that which was set up in the plain of Dura, in the province of Babylon, sixty cubits high, Dan. 3. This is the Beast that hath made the whole earth to partake of her fornications.  
The third Application, is to stir us up to admire the exceeding love of God, and his wonderful goodness. Hear, O heavens, and give ear, O earth, whether ever the like grace were heard of, since the mountains were framed. Who could have expected, that the Lord should have been half so gracious? Did we ever imagine to hear such a voice from heaven to earth, so full of grace, so full of glory? Had the Lord propounded his love and reconciliation to us, upon hard and difficult conditions, yet if possible, should not we have accounted it an happiness, for what would not the distressed soul have done, (witness the acts of our Forefathers,) for to have purchased remission, and to have obtained the favour of God? But see, if any grace be like to this grace: The Lord calleth from heaven, unto the sons of men, by his Son jesus, saying: O ye sons of men, what could I have done, or what could you have wished me to do, more than I have done? Behold, I am friends with you, I love you truly; see, have I not given you my Son? And now I beseech you by my Son, that you would be reconciled unto me; I am friends with you, be you friends with me. Did we ever think to hear the God of Heaven to beseech and entreat us to be reconciled unto God? That man should entreat God to be reconciled, was that we might imagine; but that we should find God already reconciled, and praying of man that he would be reconciled; this is grace beyond expression. And as this sets forth the glorious grace of God, so doth it aggravate our unthankfulness unto God, if we shall refuse his gracious offer.  
If some poor and base man, some notorious person had offended the Magistrates of this City, whereby he had deserved severe punishment, yet the Magistrates should send for this offendor, and declare themselves satisfied, and entreat him to shake hands with them: If now this offendor should stubbornly refuse to be reconciled to them whom he had offended, what should we think of such a person? The case is ours, it is we that have offended God, God hath not offended us; yet now when the offended God shall declare his grace, and send the ministry of reconciliation to us, who were offenders, if we shall now refuse, and turn away our ears, and refuse to submit to his righteousness, what ingratitude will this be? That we may yet more admire the grace of our God, the Lord is pleased to use familiar expressions, to declare unto us that it pleased God to betroath unto himself a wife, whom he would admit into so much favour, as to call him Ishi, my Husband, Hosea 2.16. unto whom he would vouchsafe so much honour, as to call her his Spouse, his Love, his Dove, etc. and to betroath her unto himself for ever. Who is it unto whom the Lord vouchsafeth such grace? What person is it whom the Lord will take to be his Spouse? Was there ever such a thing as this heard? That poverty should sue unto riches? That deformity should sue unto beauty, is no wonder: But that a Mighty, Rich, Beautiful, and Potent Prince, should sue unto a poor, old, decrepit, deformed, diseased, lousy beggar, what story can witness any such thing? And with reverence and trembling be it spoken, the mighty God of heaven betroaths unto himself, and swears unto vile, poor, deformed, sinful, diseased, loathsome man. When man intendeth to take a companion of his love, some aim at Nobility, some at Beauty, others at Riches: these are the three loadstones that commonly attract the liking and love of man: But it is not so with God. Look we at the nobility of his Spouse, at her parentage, from whence she is descended; Thy father was an Ammorite, thy mother a Hittite: she is base borne, a daughter of whoredoms. But it may be beauty might recompense the baseness of her birth. Look we at her beauty: her native beauty is blood and pollution, a deformed creature; Her artificial beauty, neither washing nor swaddling, nor salting. But peradventure, what was lacking in birth and beauty, might be supplied in riches and plenty, (for riches make many marriages,) let us survey her riches: Behold, in stead of an habitation, Thou wast cast out in the open field: In stead of raiment not wherewithal to buy her wedding garments & ornaments, nakedness, even stark nakedness, I spread the skirt of my clothing over thee, and covered thy nakedness. Here is a Spouse that hath not wherewithal to buy her a wedding garment. O the depth of the riches of the mercy of God Neither noble, nor beautiful, nor rich; and yet the Lord hath set his love upon us. Nay, here is one thing exceedeth all this that hath been spoken: So miserable was our condition, that it hath cost the Lord a great dowry. And the Lord must buy us unto himself, not with silver or gold, nor with 200. foreskins of the Philistines: but with the precious blood of the Son of God. I desire to leave you in admiration of this transcendent love, and to pass unto the fourth Application to comfort the distressed soul.  
Here are the queries of thy burdened soul answered. What goodness must I find in me? What conditions? What qualifications, before that I believe God to be a father to me in Christ? What must I do to be saved? Thou seest here the freeness of God's grace, the glory of his reconciliation. And I will be bold to say unto thee, as Moses speaketh unto Israel in another case, Stand still, and see the salvation of the Lord, which he hath showed you this day, Exod. 14.13. Or as jehaziel speaketh unto judah in another case. Ye shall not need to fight in this battle, set yourselves, stand ye still, and see the salvation of the Lord with you, O judah, and jerusalem, 2 Chron. 20.17. What shall I do to obtain the favour of God? I say, believe him favourable unto thee, freely for his own sake. But here the poor soul will object and say, Alas! should I believe that have not one jot of goodness in me; Nay more, that have all manner of evil in me? I answer, Thou hast as much in thee as God requires at thy hands, to precede his love, to go before his reconciliation. If he had said he could not love thee before such and such conditions, than thou mightest have had cause to distrust his love. But thou hast seen his love to man, even dead in trespasses and sins. He came to call sinners, not righteous to repentance: Come to him empty of all goodness, and partake of his fullness: come to him hungry, and he shall fill thee; thirsty, and he shall satisfy thee. O what injury do we unto the grace of God, in that we imagine God to be like unto some niggardly man, who will not bid us welcome to his house, unless we bring our cost with us: The Lord looks for nothing at our hands to obtain his favour: come unto him naked, and he shall  thee. But the poor soul will yet object further, and say: My case is yet worse than you perceive: for I am not only void of goodness, I am not only full of filthiness and abomination, but which is worst of all, I cannot leave my sins, I cannot forsake my whoredoms and drunkenness. How oft have I vowed? How oft have I promised? Yea how oft have I sworn to forsake my sins, and yet all in vain? I have returned with the Dog to the vomit, and with the washed Sow, to wallow in the mire? What say you to my case? If I should now come unto Christ, would he bid me welcome? If I should believe God loving unto me, would it not be the greatest sin unto me? Must not I forsake and leave my sins, before I believe? Must not I cast out the rubbish out of my soul, before Christ will love me? Must I not first be washed and cleansed, before Christ will show any favour unto me. Although the answer to this objection do properly belong unto the second thing to be showed; (namely) man's reconciliation to God, yet I will speak something. And I desire thee to try one conclusion, to come unto Christ first, and leave thy sins afterward; get power from him to forsake thine iniquities. This is the reason why thy labour hath been in vain, because thou hast gone the wrong way to work, that is, to mortify thy sin first, and to come to Christ afterwards. Now how is it possible thou shouldest mortify thy sin before thou believest in his name, when whatsoever is not of faith, is sin? Dost thou think to cast out rubbish without him? Dost thou think to bind the strong man by thine own power? Thou art deceived. wouldst thou mortify thy sin? See the order of the holy Ghost Col. 3.5. Mortify therefore your members which are upon the earth, fornication, etc. Therefore, wherefore see vers. 1. if ye be risen with Christ, seek those things that are above. First rise with Christ, and then mortify. See the example of Mary, who had seven devils in her, she doth not say, If I could cast out my devils, than I would come to Christ, but she cometh and bringeth her seven devils with her, and the Lord casteth them our every one for her. Do thou likewise, bring thy sins with thee, and let him cast them out for thee. If thou say, if I were washed, than I could believe, than I could come boldly to him, I ask thee, who should wash thee? I say, come unto him foul, and he shall make thee clean. Doth not he call all that labour, and are heavy laden, Math. 11.28. the burden and load is sin. He doth not say, Lay down your burden first, and then come unto me; but come unto me laden, and I will give you rest.  
But you will say, is it not written, that neither fornicators, nor idolaters, nor adulterers, nor effeminate persons, etc. shall inherit the kingdom of God? 1 Cor. 6.9.10. Again, is it not written, without holiness no man shall see God, Heb. 12.14. To see God, and to inherit the kingdom of God, are nothing else, but to believe in God, and his son jesus Christ. But this you see cannot be without holiness, therefore I must have holiness first, before I can believe. I answer, the Text saith not to, but without holiness no man shall see God. If I should say, without eating and drinking no man can live; wouldst thou presently conclude, that I must eat and drink before I be alive? When sense will tell thee I must be alive, before I can eat and drink. Yet this is thy arguing, Without holiness no man shall see God, therefore we must have holiness before we can see God. When it is evident, we must see God before we can have holiness: for, Whatsoever is not of faith is sin, Rom. 14.23. But the meaning of the place is, that Christ will not only purge the conscience, but the conversation also of all such as come to him, that is, believe in his name, and that a reformed conversation shall (though not go before) yet accompany a clear apprehension of the grace of God in Christ lesus.  
And thus we give an answer unto that other portion of holy Scripture, Fornicators shall not inherit the Kingdom of GOD; not that it is to be thought, that men must first mortify their sins, before they can come to the Kingdom of God; but that entering into the Kingdom of God, the Lord would vouchsafe unto them power to reform their lives. And that this is the true sense of the place, is plain by the eleventh verse: Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the spirit of our God. They were such until they were washed, and how were they washed? even in the name of the Lord jesus, and by the spirit of our God. When the buyers and sellers had profaned the Temple, the Lord doth not stay while some body had cast them out, and then go into the Temple afterwards, but he enters into the Temple first, and making a scourge of small cords, he drove them all out of the Temple, john 2.15.  
So fareth it with the Temple of thy body, that is profaned with sin, and thy conscience that is defiled with iniquity. Thou must not think that thy conscience must be washed first, and then the Lord to enter afterwards, but the Lord must first entor, and wash thee and purge thee by his blood, which purgeth the conscience from dead works, to serve the living God, Heb. 9.14. Therefore thou complainest, thou canst not leave thy sins, I say, thou hadst the more need to believe in Christ, that thou mightest have power to forsake them. But poor soul, thou dost object further, and say, I have been an extortioner, a grinder of the faces of the poor, a thief, a purloiner, and what, shall I venture to believe in Christ before I have made restitution, and satisfaction to them whom I have wronged? Are we not taught out of the Father, Non remittitur peccatum, nisi restituatur oblatum; without restitution no remission?  
I answer: first, there are many things that are well spoken by the Fathers, in one sense, which are perversely applied in another. This sentence is true in respect of reconciliation of man to man; but not true in respect of God to man, or man to God. As when a man shall by a lawful Church be for extortion excommunicated, the Church ought not to receive him again until restitution be made. And thus may we in good sense understand other passages of the Fathers, which are otherwise perversely applied by themselves & others. Wilt thou deserve pardon (saith Ambrose) wash away thy sins by tears. This is good in my first sense of reconciliation of man to man, as when the Church shall excommunicate an offendor, and he shall humble himself with tears in his eyes, he ought again to be received. But to apply this as a meres to reconcile God to man there can be nothing more abominable.  
〈…〉 by the way, to give thee warning of the grost applications which are made 〈…〉 the Fathers, by 〈…〉 nor what they 〈…〉 doubt: Thou 〈…〉 use thou hast not 〈…〉 say, believe first, 〈…〉 forward: for this, 〈…〉 beyond all except 〈…〉 stood forth, and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I have taken any thing from any man, by false accusation, I restore him fourfold. If we look bacl to the sixth verse, there we see that Zacheus received Christ joyfully. Zacheus was an arch-publican, verse 2. a man that was a sinner, verse 7. yet this sinner, this arch-publican received Christ first, (not into his house only, but into his heart also) and then he makes restitution afterward; go and do likewise; thou seest the abundant grace of God: 'bove and beyond all obstacles: if thou canst believe, thou needest not fear, though thou hast been never so sinful. Thus much for the fourth Application.   

Applicat. 5.  
The fifth: If God be so freely reconciled to us, how ought we to be easy to be entreated to be reconciled one to another? The Lord slow to wrath, and full of compassion, and loving kindness. Take we heed that we be not full of wrath, and slow to compassion. God is reconciled to us before we ask; how much more ought we to be reconciled to those that have offended us, and say, forgive us? Oh that we had so much charity in us, as to bear one with another, the stronger with the weaker, that unhappy differences might have an end. Secondly, is God thus freely reconciled to us? Oh let us be entreated to be reconciled unto him: which is the second general I have to show unto you, What it is for man to be reconciled to God.  
FINIS    

RECONCILIATION OF MAN to GOD.  By HENRY DEN. 
BEfore I enter to speak of Man's reconciliation to God, It is necessary that I premise a distinction, and show you a twofold reconciliation, set out unto us in the Scriptures. 1. Original, 2. Actual. Bear with the terms, I confess they are not altogether so fit as I could wish: But I therefore thought fit to use these terms, that I might parallel this distinction unto another, used by Divines of Original and Actual sin. Original reconciliation is wrought without us by another person, yet for us: you may call it the reconciliation of our nature. Actual reconciliation is wrought within us, although not by our own power. This you may call the reconciliation of our persons or consciences, the one being the reconciliation of our nature to God, the other the manifestation of that, and the premised reconciliation to our souls: That this is not an unnecessary distinction you shall find by comparing some Scriptures together: the first is Rom. 5.10. When we were enemies we were reconciled to God by the death of his Son. Again, Eph. 2.16. That he might reconcile both unto God into one body by the Cross having slain the enmity thereby, Col. 1.21.12. Thirdly, consider what is written, 2 Cor. 5.18, 19 All things are of God who hath reconciled us to himself by jesus Christ, and hath given unto us the ministry of reconciliation: To wit, That God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Now compare we these three places forementioned, with that which we find, 2 Cor. 5, 20. We are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God: In the former places the Apostle told us we were reconciled; and in this place, he beseecheth us to be reconciled. For to take up this difference, I say that in the former he speaketh of our Original reconciliation, wherein our nature was reconciled to God by Christ, in the second I say, he speaketh of our Actual reconciliation, wherein our consciences become reconciled to God, through the apprehension of the reconciliation which Christ hath wrought for us. First of all I must speak of our Original reconciliation. And there I lay down this proposition, that we were reconciled to God by the death of his Son, without any previous conditions in us, or performed by us. You see it is the act of Christ upon the Cross, it was done by his death: The Lord Christ being a common person, taking our nature upon him, we are said to do that which he did, and to have that done upon us which was done upon him. As in the first Adam we all sinned before we were, or bade committed any Actual transgression: so in the second Adam we were reconciled. As by one man's disobedience, many were made sinners, so by the obedience of one, shall many be made righteous, Rom. 5.19. I say we are said to do that which he did, as to be buried with Christ, by baptism into death, Rom. 6.4. We are said to be crucified with Christ, as our old man is crucified with him, Rom. 6.6. to be dead and alive with him. Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through jesus Christ our Lord, Rom. 6.11. We are said to be risen with him, Coloss. 3.1. which is elegantly set forth by the Prophet Hosea, speaking of the resurrection of Christ. He speaketh on this wise, After two days he will revive us, and the third day he will raise us up, and we shall live in his sight, Hose. 6.2. Yet more, we are said to be placed together in heavenly places with him, Eph. 2.5.6. This is that which I call Original reconciliation. Whereby we see that not only God was reconciled unto us, but also that our nature was reconciled unto God by the death of his Son, without any condition, or qualification wrought in us. Thus much for our Original reconciliation. Now follows our Actual reconciliation; to wit, the manifestation of God's reconciliation to us, and of the reconciliation of our nature to God in Jesus Christ. Here I lay down this proposition: Man's Actual reconciliation to God requireth previous conditions and qualifications to be wrought in man by the spirit of God before man can be Actually reconciled to God, or God's reconciliation manifested unto him. Although this proposition need no proof, in regard that the world so far doteth on conditions, that they will hardly admit God to be reconciled to man, without performances in man: Surely much less will they think it possible that Man should be reconciled unto God, without something wrought in man; yet for our better understanding I will show you the proof of this by certain texts. As Except a man be borne of water and of the spirit, he cannot enter into the kingdom of God, john 3.5. Except a man be borne again he cannot see the kingdom of God, vers. 3. To enter into, and to see the kingdom of God, is that which I call reconciliation to God: to know the favour and love of God towards us in Christ, requires you see the condition of being borne again of water and of the spirit, which is (not to be baptised as the Papists would have it) but to have such fruits and effects of God's spirit wrought in us as purify the heart, as water doth the body. Secondly, except ye eat the flesh of the Son of man, and drink his blood, you have no life in you, john 6.53. Mark I pray you, he doth not say, that except ye eat the flesh of the Son of man, and drink his blood, ye have no life in God, or in Christ; but ye have no life in you. Now you see we must eat the flesh of Christ, and drink his blood, or else we can have no life in us. To eat his flesh and to drink his blood, is to believe in him, to have life in you, is to know God's favour in jesus Christ, as much as if he should say, except ye believe, ye cannot know God's favour to you in jesus Christ. Unto this we may add in the third place: Except ye repent ye shall all likewise perish, Luke 13.3. And to this place we may also refer that place of which we had occasion to speak somewhat before; without holiness no man shall see God, Heb. 12.14. not only that holiness is concomitant or companion of our seeing of God, but that faith being a part of (yea the first fruits of holiness) is that whereby the soul is brought to the sight of God in Jesus Christ. But I am not willing to spend time in larger proof, though you cannot but perceive I might be very large herein, but I will for your better understanding, confine myself, and go on to show you in particular, what Conditions are required in us, before we can be reconciled to God. And here I have occasion, for the better explaining of this, to commend unto you three sorts of conditions, 

1. Antecedent.  
2. Present.  
3. Consequent.    
Antecedent Conditions I call those which are necessarily presupposed in us before we can submit unto God, or be reconciled unto him. They are such conditions as may be separated from reconciliation in time, yea they are such conditions, as are, and may be in them which are not reconciled, nor yet ever shall be: so that they are proper, Omnibus sed non solis electis, to all the elect, but not only to the elect. 2. Present conditions I call them, that go before reconciliation, as the cause before the effect, yet are never separated from reconciliation in time, but are indeed the very thing whereby the holy spirit of God doth reconcile man to God. 3. Consequent conditions I call them, which do always follow reconciliation, as the effect the cause, although they are inseparable in respect of time. And I therefore undertake to speak of these (although the curious may think me blame-worthy for transgressing the rules of method) that we might be warned of a rock and shelf; namely, that we do not confound these conditions together, and to take those for antecedent which are only consequent: which to my knowledge hath made some souls to make shipwreck for a time, when as they would have in them before they believe, such conditions as are only consequents, and not antecedents of faith: First, to speak of Antecedent conditions, which necessarily go before our reconciliation to God: They shall be referred unto two heads, the first is the knowledge of sin, with whatsoever is requisite unto the knowledge of sin. The second is the knowledge of the depth of misery by sin to be such, as we can neither help ourselves, neither is it in the power of any other creature for to help us: but that we are undone for ever in respect of whatsoever we can do or any other for us; for until the soul be brought to this, there is no hope of reconciling it unto God: for you must know, that it is mere necessity that drives us: we are by nature haters of God, and cannot be brought to come to God in love before we perceive God to love us; such is the malignant nature of man, that if he could make any shift in the world, he would not be beholding to God for help: The prodigal son will never return to his father so long as he can get  for his back, and meat for his belly elsewhere; but when he is brought to that pass that he would fain have filled his belly with husks which the swine did eat, and no man gave unto him, Luke 15.16. Then he is contented, to think of submitting to his father, but not before, if he could have got a living by keeping of Hogs, he would not have returned. Thus is it with man so long as he is in any hope to escape misery any other way, there is no hope of his returning to God. They that be whole need not the Physician, but they that are sick, Mat. 9.12.  
The Pharisee thinketh himself able to establish his own righteousness: and therefore he will not submit to the righteousness of God, Rom. 10.4. He cares not a pin for Christ, he is whole; he cares not for the Physician. If any man will come after me, let him deny himself and take up his cross daily and follow me, Luke 9.23. No man can follow Christ except he deny himself, his own Righteousness and holiness, would you know a reason under the determinate counsel of God; why the Publicans and Harlots received Christ, but the holy Pharisees rejected him, (a true pattern of our days:) the Pharisees thought themselves able to stand upon their own legs; they were alive in their conceits, and for them to hear of righteousness in another, was too great a disparagement unto them and their holiness; when the publicans and strumpets, being convinced of sin, and having no righteousness of their own, they are contented to accept it upon any terms. A rich man, he sometimes scorneth a gift, and saith nay, but I will buy it, I will give satisfaction for it: but the poor naked man is glad to receive what he wanteth. Thus before the soul of man be brought to be reconciled unto God, it is necessary that it see itself a sinful creature; yea so sinful, That neither crying nor howling can wash it away; yea so sinful, that no correction or amendment of life is able to make satisfaction.  
Thus fare of the antecedent conditions: which as I said before, are proper to all; but not only to them that are reconciled to God: for these that I have showed hitherto, may be found in the not reconciled, even as in the reconciled: yea, in the reprobate, even as in the elect. The second sort of conditions are present, which go before reconciliation, as the cause before the effect; but is never separated from it; as being the thing I say, whereby the holy Spirit of God doth actually reconcile the soul to God. Of this sort I find but one only condition; namely, of faith, or believing. Here are two things to be pondered. The first, That without believing, the soul (remaining in the body) cannot be reconciled unto God. The second, That by believing, the soul is actually reconciled unto God. For the first, it is proved. He that believeth not the Son shall not see life, but the wrath of God abideth on him, john 3.36. To be reconciled to God, is to see life, therefore he that believeth not, shall not be reconciled to God: but the apprehension of the wrath of God shall torment his wakened conscience. He that believeth not, shall not see life; he shall see nothing but wrath. Secondly, He that believeth not God, hath made him a liar, 1 john 5.10. That is, hath accounted him a liar. Now, who can find in his heart to be reconciled to a liar? Whereby it is plain, that without, or before faith, man cannot be reconciled unto God. For the second, that by believing, the soul becomes to be reconciled unto God: is proved; He that hath received his testimony, hath set to his seal that God is true. John 3.33. As many as received him, to them he gave power to become the sons of God, even to them that believe on his name, john 1.12. Whosoever believeth, hath power to cry, Abba Father. And to this place, we refer that known text, Rom. 5.1. Therefore being justified by faith, we have peace with God through our Lord jesus Christ. And this is the proper office of faith, (as it justifieth) to reconcile the soul and conscience unto God, and to make us at peace with him, by assuring us of his favour and good will towards us, in Jesus Christ, manifested, in that God gave his only Son to be a propitiation for our sins, and to satisfy whatsoever the justice of God required at his hands. And this is our receiving of Christ, our putting on of Christ, and our living by faith (if we take faith for believing.) And thus much of the second condition which is present: Now follows the third sort of conditions, which are consequent unto our reconciliation, and things that accompany our salvation. These conditions are first, joy in the Holy Ghost. Secondly, Love to God and his Church. Thirdly, New obedience in newness of spirit, and not in oldness of the letter.  
First, joy in the Holy Ghost, is a necessary consequent, and an inseparble companion to our reconciliation by faith; as appears by that which hath been spoken before, touching joying in believing, with joy unspeakable and full of glory. And indeed, how can it be that it should be otherwise: can the men of this world hear of great possessions fallen unto them, without joyfulness? How then is it possible, that the children of the living God, can come to the apprehension of the fatherly love of God in Christ, but they must needs sing a new song, yea, break forth into singing, and cry aloud, with the blessed Virgin, saying, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, Luke 1.46. If I could this day bring you happy tidings of reconciliation between King and Parliament, (which the God of heaven effect,) what joy would this work in the hearts of every man here present? How much more shall the tidings of eternal peace by Jesus Christ, affect the soul with extraordinary comfort. Here what the Lord speaks concerning the new Jerusalem, God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, etc. Rev. 21.4. Let others think what they will; I firmly believe the new jerusalem, to be the glorious kingdom of jesus Christ, (which is righteousness, and peace, and joy in the holy Ghost) advanced in the conscience: and hither also are to be referred those glorious things that are spoken of the City of our God, by the Gospel's Prophet, in these words, The ransomed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall fly away, Isay 35.10. This is the promise of our Saviour, Your sorrow shall be turned into joy, john 16.20. This is the office of the Holy Ghost, To be the Comforter, to speak peace and joy unto his people. And therefore amongst the sundry precious gifts, which are declared to be the fruits of God's Spirit, joy, is not the least, Gal. 5.22. This also is the lot and inheritance of the Saints of God: for we read not of any converts in the Scripture, but we also read of the joy of Gods Spirit replenishing their souls: They, (even they) who were pricked in their hearts, and knew not what to do, do not eat their meat with gladness and singleness of heart, Acts 2.46. The Eunuch returneth rejoicing, Acts 8.39. Samarias' conversion causeth great joy in that City, Acts 8.8.  
But why do I stay on particulars, let us hear the Apostle for all; We also joy in God through our Lord jesus Christ, by whom we have now received the atonement, Rom. 5.11. We rejoice in the hope of the glory of God: And more, we glory in tribulation also, Verse 2.3. Can the Sun be without her light? can the fire be without heat? Then also may the called of God, the reconciled to the Father, be without joy and peace in believing. Can a man stop the ebbing or flowing of the water? then may the souls of the reconciled to God be deprived of those floods of comforts, which flow from fountains of comforts, into the subject of comforts, the souls of the people reconciled to God. This is the first effect of reconciliation, joy, and peace. The second follows; which is, Love to God: Love is also an inseparable consequent of man's reconciliation: can man behold the beauty of God, and the glory of his face in Jesus Christ? And the soul not be ravished with love. See the love of the reconciled to God, in that garden of sweet expressions, the Book of Canticles; Stay me with flagons, comfort me with apples, for I am sick with love, Cant. 2.5. The love of the reconciled to God, it is a great love: Many sins are forgiven her, for she loved much, Luke 7. A love taking great delight and contentment in the object beloved; My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold, his locks are bushy, and black as a Raven, his mouth is most sweet, he is altogether lovely ' Cant. 5.10. etc. Again, it is a restless love, that canfind no content, can take no rest (nonot in her bed) if she may not enjoy the presence of her beloved. By night on my bed I sought him whom my soul loved, I sought him, but I found him not, I will rise now and go about the City, etc. Cant. 3.1.2. That this love is an inseparable consequent, a daily companion of man's reconciliation to God, will be plain, when we shall see how the Holy Ghost, describing unto us the called of God, setteth them forth by this token of love unto Almighty God: Eye hath not seen, nor ear hath not heard, etc. the things which God hath prepared for them that love him, 1 Cor. 2.9. We know that all things work together for good to them that love God, Rom. 8.28. This ornament of love is like the garment of divers colours, with which all the King's daughters, which were Virgins, were apparelled, 2 Sam. 13.18. If a Woman be seen in the streets without a party coloured garment, it is concluded, that she is either none of the King's daughters, or at lest no Virgin: so is this ornament of love (I say) that thing, wherewith all the people of God, reconciled to him, are adorned; if we see a soul altogether stripped of this ornament, we conclude, They are not in the number of God's people; or at least not reconciled. Therefore the Holy ghost concludes; He that loveth not, knoweth not God, 1 joh. 4.8. And as on the affirmative, pronounceth, Grace be on all them that love our Lord Jesus Christ, in sincerity, Eph. 6.24. So also on the negative, If any man love not the Lord jesus Christ, let him be Anathema Maranatha, 1 Cor. 16.22. Thus you see the consequents of our reconciliation, inseparably conjoined together, so that no creature shall be able to put them asunder: you have seen Peace to the brethren, and love, with faith from God the Father, and the Lord Jesus Christ, Eph. 6.23. The third consquent is new obedience in newness of the spirit: As peace, and joy, and love follow, and attend upon faith, so is new obedience an attendant of love. This is the love of God, that we keep his Commondements, 1 Joh. 5.3. If you love me keep my Commandments, joh. 14.15. If a man love me, he will keep my words, verse 23. This is that which I had occasion to speak of before, that the holy Spirit of God doth not only cleanse the conscience, but in some measure the conversation also: This is that which I said before, Without holiness no man shall see God, and drunkards shall not inherit the Kingdom of God: I say again, that Christ entering into the soul, shall drive out whatsoever is profane, and draw up the soul by the cords of love unto new obedience: And to this place we refer hatred of sin, love of virtue, a godly sorrow for transgression committed, revenge upon ourselves, for the things that are past, and a jealous care for that which is to come. But of these particularly I cannot speak; for as Rome was not built on a day, so neither can it be pulled down in an hour (I mean the Doctrine of Rome.) And here I would have made an end of speaking of the consequents of our Reconciliation, but that I fear the timorous soul will be ready to say, In thus saying you have filled my heart with sorrow: The consequents of our reconciliation being laid down, I confess they are true; but alas, when I cast an eye back upon mine own soul, I find my joy & comfort little, my love to be less than my joy, and my obedience to be least of all. This, this puts my heart in fear, and makes my soul to tremble. I answer, what is it that thou fearest, O thou of little faith? Thou answerest, thou art afraid, that God is not thy God, that he is not reconciled unto thee: See thy error, these things cannot be signs that God is not reconciled unto thee; but they are signs, that thou art not fully reconciled unto God, but that thy faith is weak like the bulrush, that thy joy is as little as thy faith, and that thy love and obedience is as imperfect as thy joy. Measure not the reconciliation of God to thy soul, by the perfection of thy obedience: for in so doing thou plungest thy soul into miferable doubts. But seeing the imperfection, not of God's reconciliation to thee, but of thy reconciliation to God, cry thou unto the Throne of grace, Lord increase my faith, and make my love and obedience, my joy, and peace, to abound more and more, through the spirit of our God, and the grace of our Lord Jesus Christ. And thus have I now done with the Antecedent, the present, and consequent conditions, of our reconciliation to God. The next thing that I intent is to make Application.  
It hath been hitherto mine endeavour, to declare unto you the mystery of salvation, and to imitate the skilful Limbner, to give unto every Limb and part, not only his due proportion, but also his due place, and not to set the head where the foot should be, or the foot where the head: I may peradventure to many seem guilty, of that crime which was laid against the Apostle, to turn the world upside down, and to place that in the bottom, which others make the top of the building, and to set that upon the roof, which others lay for a foundation: But I submit myself to the judgement of the word: Consider we what hath been spoken, of God's reconciliation to us without all conditions; of our reconciliation to God, original and actual: and now let us see, if these dstinctions be founded (as it is before proved) upon the holy Scriptures, of the Prophets and Apostles, whether they be not blame-worthy that make no difference at all between these two, but confounding heaven and earth together, the Creature with the Creator, do most absurdly apply those things which are antecedents, or causes of our reconciliation unto God, to be causes of God's reconciliation unto us, drawing a veil before the free grace of God, and keeping the soul from settling upon a sure foundation: The Lord complained of the Prophets of old (the false Prophets) that they pudled the waters with their feet.) When water is pudled, it is not water; but water and dirt mingled together: In a puddle no man can discern whether it be deep or shallow: water is Doctrine, pudling is confounding of things together, without division or separation: O that our days were free from this complaint! O ye Pastors of the Lords flock, that feed his heritage; Be you contented to bear the word of admonition, from the meanest of the servants of God. Look back upon the waters, that ye have made the heritage of the Lord to drink: Consider the pastures, which you have set before them: have you not made the LORDS sheep become a prey (sometimes to presumption, sometimes to despair) by your Doctrine? Have you not made the souls of the righteous sad, and the soul of the wicked to rejoice? Consider your ways I pray you: Have you not many a time confounded the conditions of our reconciliation to God, making that to be the case, which is the effect, and that to be the effect, which is the cause? Let me beseech you to weigh these things, and to endeavour that your Doctrine may be the light of the World, that it may be clear as the Crystal, proceeding from the throne of God, and of the Lamb, Rev. 22.1. You sheep of the pasture of the Lord, the God of his inheritance, know, it your duty aptly to distinguish these things in your own Consciences, that you may enjoy the brightness of the glory, of the grace of God, set up in your souls, if you search into the reason of your many years bondage, of your miserable doubting, you shall find your disease, in that which hath been spoken, and I hope the remedy also: The Lord give you understanding.  
The second Application, may show unto us the difference, between the reconciled, and the not reconciled: Although both may be objects of the grace of God, both beloved of the everlasting Father: yet shall you find a vast difference, if you look either upon their Conversations, or their Consciences. The difference of Conscience is, the not reconciled, have a defiled, and polluted Conscience. A Conscience that is either seared, and fitted with Atheistical carelessness, or at the best, sitting in darkness and the shadow of death, seeing no light, Matth. 4.16. when as the consciences of the reconciled, do enjoy the light of the glory of God in the face of Jesus. Secondly, the conversation of the people not reconciled, is either a conversation polluted with Pharisaical righteousness, and blind zeal, (for all zealous persons are not reconciled to God) seeking to establish its own righteousness in the sight of God: or else a conversation, according to the course of this world, according to the Prince of the power of the air; the spirit that worketh in the children of disobedience; A conversation in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, Eph. 2.2, 3.  
The third Application, showeth us an open door, for the easy understanding and plain reconciliation of many places of Scripture, which seem so exceeding different, as if no way of reconciling could be found. Let us learn to distinguish, when God speaketh of his reconciliation to us, and when he speaketh of our reconciliation to him. Let us learn to distinguish, between the thing, and the manifestation of the thing: the want of which distinction, breedeth an horrible confusion in the interpretation of holy Scripture; To give an instance, it is written, Galat. 3.26. Ye are all the Children of God by faith in Jesus Christ. It is written again, Gal. 4.6. Because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba Father. In this last place, the Holy ghost declares sonship to be the cause of giving the Spirit, as also he declareth it to be an eternal grace of God, communicated unto his people, Having predestinated us unto the Adoption of sons, by jesus Christ, Eph. 1.5. But then if this be so, how are we said to be sons of God by faith, & c? I answer, the one speaketh of the thing itself, or of God's reconciliation to us; The other of the manifestation of the thing, or our reconciliation to God. Again, if the grace of adoption be an eternal grace, how is it said, we are borne again by the Word? 1 Pet. 1.23. and begotten by the Word? james 1.18. I answer, these places are to be understood of the manifestation of Adoption, not of the act of Adoption itself: And that this is so, is plain, God hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead, 1 Pet. 1.3. A lively hope is the thing, unto which we are begotten. And that it is ordinary in Scripture, to call the manifestation of things, by the names of the things themselves, will be plain by two places, (I might bring two hundred) the first is jerem. 1.10. I have this day set thee over the nations, and over the Kingdoms, to root out, to put down, and to destroy, and to throw down, and to build, and to plant. How doth poor Jeremy destroy Nations? Even by declaring the judgements of God in the overthrow of Nations. And thus doth he plant, by declaring the merciful promises of God in the restauration of Nations.  
The second place is, joh. 20.23. Whose sins ye remit, they are remitted, and whose sins ye retain, they are retained. How do the Apostles remit and retain sins, but by declaring Gods gracious remission to every one that believeth, etc.  
But some may object and say, why doth not the Lord speak in plain terms? I answer who art thou that wilt correct the Lord, and teach him to speak? I answer again, in our Saviour's words, when his Disciples ask the question, Why speakest thou unto them in Parables? Mat. 13.10. His answer is, Because it is given to you to know the mysteries of the kingdom of God, but to them it is not given. As if he should have said, in respect of you, that are my people, I need not to speak more plain; for you (being taught of God) are able to understand the mysteries of the kingdom. In respect of others: I will not speak more plain, because to them it is not given to understand the mysteries of the kingdom. Thus far for the application: I now draw to an end: only I will give you the Skeleto or Map of that which hath been delivered in a few words. Consider we the causes of God's reconciliation, as it stands manifested to us in Christ. Secondly, the causes of our reconciliation to God.  
God's reconciliation to us. 


1 Efficient, God's love.  
2 Material, Christ's righteousness.  
3 Formal, Imputation of righteousness.  
4 Final, God's glory, man's salvation.     
Our recodciliation to God, 


Efficient, Principal H. Ghost, instrumen. tall faith.  
Material, Christ's righteousness.  
Formal, Apprehension of Christ's righteousness by faith.  
Final, God's glory, & man's consolation.     
Consider we the difference of these two in their causes. The final cause of God's reconciliation to us, is salvation; the final cause of our reconciliation to God is, consolation. The Lord fill you with his Spirit, that the apprehension of God's salvation may fill you with eternal consolation. Amen.  
FINIS.