GOSPEL-RECONCILIATION: OR, CHRIST'S TRUMPET OF Peace to the World. Wherein is showed (besides many other Gospel Truth.) 1. That there was a Breach made between God and Man. 2. That there is away to make up this Breach. 3 Reconciliation, opened in eight Particulars. Twelve blessed Consequences thereof. How to know whether a Man's peace be made with God. Five Helps to make our peace with God. 4. God gins the Work of Reconciliation with man. 5 Our Reconciliation with God, is by Christ. How Christ is a fit Reconciler. Christ hath undertaken, 1. To satisfy God's Justice. 2. To bring our hearts, and subdue them to God. 6 Gods reconciling the [World] to himself. 7 Why God will not himself immediately dispense this Gospel Reconciliation. 8 The Ministers of the Gospel are Ambassadors of Christ. What kind of Ministry God speaks most in. How we ought to hear the Word. The horrible wickedness of those that are idle in the Ministry 9 The exceeding willingness of God and Christ to be reconciled to sinners. Sixteen Arguments manifesting Gods exceeding willingness to be reconciled to sinners. 10 Christ's willingness to be reconciled to sinners, further opened. 11 Objections Answered, concerning the exceeding willingness of God and Christ to be reconciled to sinners. To which is added two Sermons By JEREMIAH BURROUGHS. Published (with a Testimony) By Thomas Goodwin, William Bridge, William Greenhil, Sydrach Sympson, Philip Nye, John Yates, William Adderley. London: Printed by Peter Cole, Printer and Bookseller, at the Printing-press in Cornhill, near the Royal Exchange. 1657. A Testimony to the World concerning several Books of Mr. Jeremiah Burroughs, that are Printing, and will shortly be Published. WHat we have by way of Preface set before the several Books already published of this Reverend Author, Mr. Jeremiah Burroughs, may sufficiently serve for all that are come forth: So that we only need now, to give Letters Testimonial to the World, that these (viz. The Sermons on the 2 Corinthians, the 5. chapter, the 18. 19 and 20. verses. Hos. 2.14. Prov. 16.31. Math. 11.28.29.30. Which are, or will shortly be Printed) We avouch likewise to be the painful and profitable Labours of the same Author, and published by the best and most Authentic Copies. Thomas Goodwin, William Greenhil, William Bridge, Sydrach Simpson, Philip Nye, John Yates, William Adderly. The Names of Books printed by Peter Cole, Printer and Bookseller of London: and are to be sold at his Shop, at the sign of the Printing-press in Cornhill, near the Royal Exchange. Mr. hooker's New Books in three Volumes: One in Octavo, and two in Quarto. These Eleven New Books of Mr. Thomas Hooker, made in New-England Are attested in an Epistle by Mr. Thomas Goodwin, and Mr. Philip Nye, To be written with the Authors Own hand: None being written by himself before. One Volume being a Comment upon Christ's last Prayer in the Seventeenth of John: wherein is opened, The Union believers have with God and Christ, and the glorious Privileges thereof. Besides many other Gospel Truths, there is also showed. 1 That the end why the Saints receive all glorious Grace, is, That they may be one, as the Father and Christ are one. 2 That God the Father loveth the Faithful, as he loveth Jesus Christ. 3 That our Saviour desireth to have the Faithful in Heaven with himself. 4 That the happiness of our being in Heaven, is to see Christ's Glory. 5 That there is much wanting in the knowledge of God's Love, in the most able Saints. 6 That the Lord Christ lends daily direction, according to the daily need of his Servants. 7 That it is the desire, and endeavour of our Saviour, that the dearest of God's Love, which was bestowed on himself, should be given to his faithful Servants. 8 That our Union, and Communion with God in Christ, is the top of our happiness in Heaven. The first eight Books: of the Application of Redemption, By the effectual Work of the Word, and Spirit of Christ, for the bringing home of lost Sinners to God. In which (besides many other seasonable, and Soul-searching Truths) there is also largely showed. 1 Christ hath purchased all spiritual good for HIS. 2 Christ puts all HIS into possession of all that good that he hath purchased. 3 The Soul must be fitted for Christ before it can receive him: And a powerful Ministry is the ordinary means to prepare the heart for Christ. 4 The work of God is free: And the day of Salvation, is while this Life last, and the Gospel continue. 5 God calls his Elect at any Age, but the most before old Age. 6 The Soul is naturally settled in a sinful security. 7 The heart of a Natural man is wholly unwilling to submit to the Word that would sever him from his sins. 8 God the Father by a holy kind of violence, plucks His out of their corruptions, and draws them to believe in Christ. The Ninth and Tenth Books of the Application of Redemption by the Effectual Work of the Word, and spirit of Christ, for the bringing home of lost sinners to God. Besides many other seasonable, and Soul-searching Truths, there is also largely showed. 1 The heart must be humble and contrite before the Lord will dwell in it. 2 Stubborn, and bloody sinners may be made . 3 There must be true sight of sin, before the heart can be broken for it. 4 Application of special sins by the Ministry, is a means to bring men to sight of, and sorrow for them. 5 Meditation of sin, a special means to break the heart. 6 The same word is profitable to some, not to another. 7 The Lord sometimes makes the word prevail most, when its most opposed. 8 Sins unrepented of, makes way for piercing Terrors. 9 The Truth terrible to a guilty conscience. 10 Gross and scandalous sinners, God usually exerciseth with heavy break of heart, before they be brought to Christ. 11 Sorrow for sin rightly set on, pierceth the heart of the sinner throughly. 12 They whose hearts are pierced by the Word, are carried with love and respect to the Ministers of it: And are busy to inquire, and ready to submit to the mind of God. 13 Sinners in distress of conscience, are ignorant what they should do. 14 A contrite sinner sees a necessity of coming out of his sinful condition. 15 There is a secret hope wherewith the Lord supports the hearts of contrite sinners. 16 They who are truly pierced for their sins, do prize and covet deliverance from their sins. 17 True contrition is accompanied with confession of sin, when God calls thereunto. 18 The Soul that is pierced for sin, is carried with a restless dislike against it Six Books more of Mr. hooker's in two Volumes in Quarto, are printing. Twenty one several Books of Mr. William Bridge, Collected into two Volumes. Viz. 1 Scripture Light the most sure Light: compared with, 1. Revelations & Visions 2. Natural & Supernatual Dreams. 3 Impressions with, and without Word 4 Light and Law within. 5. Divine Providence. 6. Christian Experience. 7. Humane Reason. 8. Judicial Astrology. Delivered in Sermons, on 2 Pet. 1.19. 2 Christ in Travel: Wherein, 1. The Travel of his soul. 2. The first and after effects of his Death, 3. His Assurance of Issue. 4. And his satisfaction therein. Are opened and cleared in Sermons, on Isa. 53 11. 3 A Lifting up for the Cast-down, in case of, 1. Great sin. 2. Weakness of Grace. 3. Miscarriage of Duties. 4. Want of Assurance, 5. Affliction. 6 Temptation. 7. Dissertion. 8. Unserviceableness. 9, Discouragements from the Condition itself. Delivered in thirteen Sermons, on Psalm, 42.11. His Four Sermons concerning, 4 Sin against the Holy Ghost. 5 Sins of Infirmity. 6 The false Apostle tried and discovered 7 The good and means of Establishment 8 The great things Faith can do. 9 The great things Faith can suffer. 10 The Great Gospel Mystery of the Saints Comfort and Holiness, opened and applied from Christ's Priestly Office. 11 Satan's power to Tempt, and Christ's Love to, and Care of his People under Temptaton 12 Thankfulness required in every Condition. 13 Grace for Grace. 14 The Spiritual Actings of Faith through Natural Impossibilities. 15 Evangelical Repentance 16 The Spiritual Life, etc. 17 The Woman of Canaan. 18 The Saints Hiding place, etc. 19 Christ's Coming etc. 20 A Vindication of Gospel Ordinances 21 Grace and Love beyond Gifts Twelve Books of Mr. Jeremiah Burroughs lately published; also the Texts of Scripture upon which they are grounded. 1 Gospel Reconciliation, Or Christ's Trumpet of Peace to the World. Wherein is Opened Gods exceeding willingness to be Reconciled to Man; And Gods sending his Ambassadors to that End From. 2 Cor. 5 19, 20, 21. 2 The Rare Jewel of Christian Contentment, on Phil. 4.11. Wherein is showed, 1 What Contentment is. 2 It is an Holy art and Mystery. 3 The Excellencies of it. 4 The Evil of the contrary sin of Murmuring, and the Aggravations of it. 3 Gospel-Worship, on Levit. 10.3. Wherein is showed, 1 The right manner of the Worship of God in General; And particularly, In hearing the Word, Receiving the Lord's supper, & prayer. 4 Gospel-Conversation, on Phil. 1 17 Wherein is showed, 1 That the Conversations of Believers must be above what could be by the Light of Nature. 2 Beyond those that lived under the Law. 3 And suitable to what Truths the Gospel holds forth. To which is added, The Misery of those Men that have their Portion in this Life only, on Psal. 17.14. 5 A Treatise of Earthly-mindedness: Wherein is showed, 1 What Earthly-mindedness is, 2. The great Evil thereof, on Phil. 3. part of the 19 verse. Also to the same Book is joined, A Treatise of Heavenly-mindedness, and walking with God, on Gen. 5.24. and on Phil. 3.20. 6 An Exposition on the fourth, fifth, sixth, and seventh Chapters of the Prophecy of Hosea. 7 An Exposition on the eighth, ninth, and tenth Chapters of Hosea. 8 An Exposition on the eleventh, twelfth, and thirteenth Chapters of Hosea, being now complete. 9 The Evil of Evils, or the exceeding sinfulness of sin, on Job 16.21. 10 Precious Faith, on 2 Pet. 1.1. 11 Of Hope, on 1 John 3.3. 12 Of Walking by Faith, on 2 Cor. 5.7. Mr. Burroughs his fifty nine Sermons on Matth. 11.28, 29, 30. Are Printing A Godly and Fruitful Exposition, on the first Epistle of Peter. By Mr. John Rogers, Minister of the word of God at Dedham in Essex. Mr Rogers on Naaman the Syrian, his Disease and Cure: Discovering the Leprosy of Sin and Self-love; with the Cure, viz. Self-denial and Faith. Mr. Rogers his Treatise of Marriage. The Wonders of the Loadstone. By Samuel Ward of Ipswich. An Exposition on the Gospel of the Evangelist St. Matthew. By Mr. Ward. The Discipline of the Church in New-England: By the Churches and Synod there. Eleven Books by Nich. Culpeper, Gent. Student in Physic and Astrology. 1. The Practice of Physic, containing seventeen several Books. Wherein is plainly set forth, The Nature, Cause, Differences, and several sorts of Signs; Together with the Cure of all Diseases in the Body of Man. Being a Translation of the Works of that Learned and Renowned Doctor, Lazarus Riverius, now living; Councillor and Physician to the present King of France. Above fifteen thousand of the said Books in Latin have been sold in a very few Years, having been eight times printed, though all the former Impressions wanted the Nature, Causes, Signs, and Differences of the Diseases, and had only the Medicines for the cure for them; as plainly appears by the Author's Epistle. 2. A Sure Guide to Physic and Chirurgery: That is to say, The Arts of Healing by Medicine, and Manual Operation. Being an Anatomical Description of the whole body of Man, and its parts, with their Respective diseases, demonstrated from the Fabric and use of the said Parts. In Six Books of Riolanus, translated, and adorned with a hundred eighty four Figures cut in Brass. 3 Veslingus Anatomy of the Body of Man, Wherein is exactly described, the several Parts of the Body of Man, illustrated with very many larger Brass Plates than ever was in English before. 4 A Translation of the New dispensatory, made by the College of Physicians of London. Whereunto is added The Key to Galens Method of Physic, 5 The English Physician enlarged. being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation; wherein is showed how to cure a man's self of most Diseases incident to Man's Body, with such things as grow in England, and for three pence charge. Also in the same Book is showed, 1 The time of gathering all Herbs, both Vulgarly and Astrologically. 2 The way of drying, and keeping them and their Juices. 3 The way of making and keeping all manner of useful Compounds, made of those Herbs. The way of mixing the Medicines according to the Cause, and Mixture of the Disease, and the part of the Body afflicted. 6 A Directory for Midwives, or a Guide for Women. Newly enlarged by the Author in every sheet, and illustrated with divers new Plates. 7 Galens Art of Physic, with a large Comment. 8 A New Method both of studying and practising Physic. 9 A Treatise of the Rickets, being a Disease common to Children's wherein is showed, 1 The Essence, 2 The Causes, 3 The Signs, 4 The Remedies of the Disease: Published in Latin by Dr. Glisson, Dr. Bates and Dr. Regemorter, translated into English, And corrected by N. Culpeper. 10 Medicaments for the Poor, Or Physic for the Common People. 11 Health for the Rich and Poor, by Diet without Physic. The Idea of Practical Physic, in twelve Books, are Printing. The London Dispensatory in Folio, of a large Character in Latin. The London Dispensatory in twelves, a small Pocket Book in Latin. The Royal and Delightful Game of Picquet, written in French, and now rendered into English. Octavo. The Golden Rule of Justice Advanced. Six Sermons preached by Dr. Hill. Viz. 1 The Beauty and Sweetness of an Olive Branch of Peace, and Brotherly Accommodation budding. 2 Truth and Love happily married in the Church of Christ. 3 The Spring of strengthening Grace in the Rock of Ages Christ jesus. 4 The strength of the Saints to make jesus Christ their strength. 5 The Best and Worst of Paul. 6 Gods Eternal preparation for his Dying Saints. A Commemoration of King Charles his Inauguration. In a Sermon, By William Land, than Bishop of Canterbury. Abraham's Offer, Gods Offering: Being a Sermon by Mr. Herle, before the Lord Major of London. Mr. Spurstow's. Sermon, being a Pattern of Repentance. England's Deliverance from the Northern Presbytery, compared with its Deliverance from the Roman Papicy. In a Sermon on the 5 of Nou. 1651. before the Parliament. By Peter Sterry. The Way of God with his People in these Nations. Opened in a Thanksgiving Sermon, preached on the 5 of Novemb. 1656 before the Right Honourable, the High Court of Parliament. By Peter Sterry. Mr. sympson's Sermon at Westminster Mr. Feaks Sermon before the Lord Major. The Best and Worst Magistrate. By Obadiah Sedgwick. A Sermon. A Sacred Panegyric. By Stephen Martial. A Sermon. The Cras● and Cruelty of the Church's Adversaries. By Matthew Newcomin. A Sermon. Mr. Owen's steadfastness of the Promises. A Sermon. A Vindication of Free Grace: Endeavouring to prove, 1. That we are not elected as holy, but that we should be holy; and that Election is not of kinds, but persons. 2. that Christ did not by his death intent to save all men, and touching those whom he intended to save, that he did not die for them only, if they would believe, but that they might believe. 3. that we are not justified properly by our believing in Christ, but by our Christ, believing in him. 4. that which differenceth one man from another, is not the improvement of a common ability restored through Christ to all men in general, but a principle. of Grace wrought by the Spirit of God in the Elect. By John Pawson. A Sermon. The Magistrates Support and Burden. By Mr. John Cordel. A Sermon. Eton on the Oath of Allegiance and Covenant, showing that they oblige not. A Relation of the Barbadoss. A Relation of the Repentance and Conversion of the Indians in New-England: by Mr. Eliot, and Mr. Mayhew. The Institutes of the Laws of England, by John Cowel. Octavo. A Description of the Grand Signiors Scraglio; or the Turkish Emperors Court. By John Greaves. Octavo. The reigning Error arraigned at the Bar of Scripture, and Reason. By Francis Fulwood. Octavo. The state of future Life. By Thomas White. twelve. Mr. Phillip's Treatise of Hell. — of Christ's Genealogy. The Cause of our Divisions discovered, and the Cure propounded. Mr. Brightman on the Revelation. Clows Chirurgery. Marks of Salvation. Christian's Engagement for the Gospel, by John Goodwin. Great Church Ordinance of Baptism Mr. Loves Case, containing his Petitions, Narrative, and Speech. A Congregational Church is a Catholic Visible Church. By Samuel Stone in New-England. A Treatise of Politic Powers, wherein seven Questions are answered, 1 Whereof Power is made, and for what ordained. 2 Whether Kings and Governors have an Absolute Power over the People. 3 Whther Kings and Governors be subject to the Laws of God, or the Laws of their Country. 4 How far the People are to obey their Governors. 5 Whether all the People have, be their Governors. 6 Whether it be Lawful to depose an evil Governor. 7 What Confidence is to be given to Princes. The Compassionate Samaritan. Dr. Sibbs on the Philippians. Vox Pacifica, or a Persuasive to Peace. Dr. Prestons' Saints submission, and Satan's Overthrow. Pious Man's Practice in Parliament time. Barriff's Military Discipline. The Immortality of Man's Soul The Anatomist Anatomised The Bishop of Canterbury's Speech on the Scaffold. The King's Speech on the Scaffold. A Looking-Glass for the Anabaptists. woodward's Sacred Balance. Dr. Owen against Mr. Baxter King Charles his Case, or an Appeal to all Rational men concerning his trial. De Corpore Politico: Or the Elements of Law, Moral and Politic. By Thomas Hobbs of Malmsbury. The Copy-holders' Plea, against the excess of Fines uncertain exacted of them by their Lords upon their Admittance. A Trumpeter sent by God to all Europe. woodward's Antidote against the Plague-sores, in Mr. Edward's his Gangraena. Baptism; Breaking Bread, or the Lord's Supper briefly discussed. The Army Vindicated The Contents. CHAP. 1. Page 1 Chap. 2. That there was a breach made between God and man after a blessed Union. Page 5 Chap. 3. That there is away to make up a Peace between God and Sinful Man. Page 11 Chap. 4. Reconciliation Opened, 1. By it God's enmity is taken away. 2. The enmity on the souls part is taken away. 3. God taketh into entire Love. 4. By it thou comest to be in League and Covenant with God. 5. The soul is perfectly Reconciled. 6. This Reconciliation its everlasting. 7. It continues notwithstanding all thy sins. 8. The Devils accusations shall never make God thy Enemy again. Page 17 Chap. 5. Twelve Blessed Consequences of our Reconciliation. Page 25 Chap. 6. Use, 1. Page 34 Chap. 7. Use, 2. Page 38 Chap. 8. How to know whether a man's Peace be made with God, opened in in seven Particulars. 1. Every weapon of war against God is laid down 2. There hath been treaties of Peace between God and that soul. 3. Peace with God will make thee abhor thyself for thy former cursed ways. 4. It will make thee on God's side. 5. It will preserve from evil. 6. It will enable thee to suffer much. 7. It will make thee highly prize it. Page 41 Chap. 9 Use, 3. To seek to make our Peace with God: five helps thereunto. 1. Keep from the outward Acts of sin. 2. Labour to set God continually before you. 3. Resolve not to be at Peace with yourselves till you be at Peace with God. 4. Seek Peace with God on his own Conditions, 5. Prize Peace with God now, as you will value it at the day of judgement. Page 50 Chap. 10. God gins the work of Reconciliation with man. Page 59 Chap. 11. Uses of God's beginning with man to be Reconciled. Use, 1. Admire his goodness in beginning, seeing he had no need of us; and had so great advantage against us. Use, 2. Begin to seek peace even with our inferiors. Use, 3. The certainty of our salvation being reconciled. Use, 4. Not to be backward and hang off when God calls to duty. Page 61 Chap. 12. Doct. Our Reconciliation with God is made in Christ. Seven things propounded for opening the Doctrine. Page 67 Chap. 13. The necessity of Christ's coming in, for our Reconciliation. Page 73 Chap. 14. How Christ comes to be a sit Reconciler. Opened in seven Particularrs; 1. Because he is the second person in the Trinity. 2. He hath taken our Nature on him. 3. He knows fully the mind of the Father. 4. He knows what will satisfy the Father. 5. God the Father doth infinitely Love him. 6. He never offended the Father. 7. What he doth hath infinite efficacy and worth. Page 76 Chap. 15. What Christ hath undertaken and performed in our Reconciliation, 1. To satisfy God's Justice, 2. To bring our hearts and subdue them to God. Page 82 Chap. 16. How what Christ hath done for Our Reconciliation, come to be made Ours, 1. Christ the head of the second Covenant. Page 87 Chap. 17, How we come to have interest in what Christ hath done is further opened. Page 89 Chap. 18. Eight Consequences of Our Recenciliation being made in Christ. 1. It is a deep Mystery 2. It is very free. 3. It is sure and certain. 4. It is full. 5. It is an honourable way. 6. Yet in such a way as doth debase man. 7. It is firm and everlasting. 8. This Reconciliation was a very difficult work. Page 91 Chap. 19 Three Reasons why God would be Reconciled to the world in Christ and no other way. 1. Because God the Son is most glorified this way. 2. Because God the Father is most glorified this way. 3. Because there was no such way as this to melt the hearts of sinners. Or to encourage them to come to God. Page 100 Chap. 20. Application. Use, 1. See the woeful misery sin hath brought us unto; humiliation for sin useful. Page 106 Chap. 21. Use, 2, Discovering of Mistakes about Reconciliation. Page 111 Chap. 22. Use, 3. To encourage sinners to come to God for Reconciliation: And discouragements removed. Page 113 Chap. 23. Use, 4. Despair not of Gods making peace in this Nation. Page 118 Chap. 24. Use, 5. Those that have assurance of their peace with God; highly to prize it. Page 121 Chap. 25. Christian's may lose the assurance of their Peace with God through the weakness of their Faith. 1. Weakness, When they think the sin they fall into, doth presently cause an enmity between God and them. Object. What need Believers then be careful to avoid sin? Answered. 2 Weakness, Judging Gods works as enmity against them Page 123 Chap. 26. We may lose the assurance of our Peace with God by our sinful walking. Page 133 Chap. 27. Use, 6. Give God the glory of our Reconciliation. Page 135 Chap. 28. Use, 7. To love Christ, And do or suffer for him. Page 137 Chap. 29. Use, 8. In Seeking Reconciliation by Christ. Page 140 Chap. 30. God [was] reconciling the world to himself from all eternity, opened. Page 141 Chap. 31. The of work our Reconciliation with God in Christ hath been a doing from all eternity. Page 146 Chap. 32. Five Uses of the former Doctrine. Page 153 Chap. 33. Of God's Reconciling the world to himself. Page 158 Chap. 34. God's reconciling [the World] to himself, cannot be meant of every individual man; proved by scripture: And Three Reasons. Page 160 Chap. 35, Why God's Reconciling to himself is expressed in so large a term as the [World.] Six Reasons thereof. Page 163 Chap. 36. Use. 1, Seeing God hath excepted none from Mercy, let none except themselves. Page 168 Chap, 37, Use, 2. Page 170 Chap, 38, Not imputing their trespasses; Opened And 3. Notes on the text. Page 172 Chap, 39, The Minister's Commission to Preach Reconciliation to the World. Page 251 Chap. 40. Why God chose Men rather than Angels to dispense the Mystery of Reconciliation. The Reasons thereof, Page 259 Chap, 41, Why God will not himself immediately dispute this Gospel Reconciliation. Page 264 Chap, 42, Use, 1; The sending of the Ministers of the Gospel is to be accounted a glorious blessing, Page 267 Chap, 43, Use, 2. The Great honour of Ministers that are Faithful. Page 268 Chap, 44, Page 272 Chap, 45, Verse, 20. Opened, and Five Doctrines propounded. Page 278 Chap, 46. The Ministers of the Gospel Are Ambassadors of Christ, Opened in six particulars. Page 280 Chap. 47, Use, 1. Page 283 Chap, 48, The second Doctrine, (Propounded in the 45, Chapter) prosecuted. Page 284 Chap, 49, The Second Doctrine (propounded in the 45, Chapter) further prosecuted. Page 288 Chap. 59, Use 1. Answering the Objections of the Arminians. And the Wantoness of our Age, Page 291 Chap 51, Use, 2, Ministers ought to speak as the Oracles of God. The manner of their preaching Opened. Page 293 Chap, 52, How to know what kind of Ministry God speaks most in. Page 299 Chap, 53. Use, 3, We should delight in the Word. Page 301 Chap, 54, Use, 4. If God and Christ speak in the word, how dreadful ought it to be to the Neglectors, Disobayers, and Contemners of the word? Page 303 Chap, 55, How we ought to have the word. Page 307 Chap, 56, The third Doctrine (propounded in the 45. Chapter) prosecuted, Viz, The excellency of the Gospel make the Minister's earnest in their Ministration. Page 309 Chap, 57, Reasons of Faithful Ministers earnestness, 1, their love to God, 2, their love to Jesus Christ, 3, their love to their souls to whom they Preach, 4, a kind of love to themselves, Page 311 Chap, 58, Use, 1, The horrible wickedness of those that are idle in the Ministry. Page 315 Chap, 59, Use, 2, Page 316 Chap, 60, The fourth Doctrine (propounded in the 45, Chapter) viz, That God and Christ are exceeding willing and desirous to be reconciled to sinners. Page 317 Chap. 61, The First Argument: Manifesting the exceeding willingness of God to be reconciled to sinners. Page 318 Chap, 62 The Second Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. Page 319 Chap, 63, The third Argument: Manifesting the exceeding willingness of God and Christ to be Reconciled to sinners. Page 320 Chap, 64, The fourth Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. Page 321 Chap 65, The Fift Argument, Manifesting the exceeding willingness of God and Christ to be reciled to sinners. Page 322 Chap, 66, The sixth Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. Page 323 Chap, 67, The Seventh Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners, Page 325 Chap, 68, The Eight Argument: Manifesting the exceeding willingness of God to be reconciled to sinners, Page 326 Chap, 69 The Ninth Argument: Manifesting the exceeding willingness of God to be reconciled to sinners, Page 327 Chap. 70, The tenth argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. Page 329 Chap, 71, The eleventh argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. Page 333 Chap, 72, The twelfth argument: Manifesting the exceeding willingness of God and Christ to be reconciled to Sinners. Page 335 Chap. 73, The thirtenth argument: Manifesting the exceeding willingness of God to be reconciled to Sinners, Page 340 Chap, 74, The Fourteenth argument: Manifesting the exceeding willingness of God to be reconciled to sinner's Page 341 Chap. 75, The fifteenth argument: Manifesting the exceeding willingness of God to be reconciled to sinner's Page 344 Chap. 76. The sixteenth argument: Manifesting the exceeding willingness of God to be reconciled to sinners. Page 346 Chap. 77, Christ's willingness to be reconciled to Sinners, further opened Page 350 Chap. 78 Objections answered concerning the willingness of God and Christ to be reconciled t●●●●ners. Page ●●● Chap. 79. Use, 1, Admire Gods infinite Grace in entreatng to be reconciled to Sinners, Considering. 1. What it is God entreats for. 2. Who are entreated. 3. By whom you are entreated. 4, What need hath God of you? Page 364 Chap. 80, Use, 2, and 3. Page 366 Chap. 81, Use, 4, To strengthen our Faith; if God were reconciled when we were enemies, he will not cast us off for every infirmity. Objections Answered. Page 368 GOSPEL-RECONCILIATION, OR Christ's Trumpet of Peace TO THE WORLD. 2 Cor. 5.19, 20. To-witt; that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto Us the word of Reconciliation. Now than we as Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye Reconciled unto God. CHAP. 1. THIS Apostle Paul who was the Penman of this, and the former Epistle, was a chosen vessel to bear the name of Christ in the World; a glorius instrument to publish the grace of God in Jesus Christ: One of the most famous Ambassadors that ever was upon the earth; One that honoured Jesus Christ as much as ever man did that we either ever read of, or ever heard of; all his care was to Magnify, yea indeed to Omnifie Jesus Christ; the very name of Christ was as sugar in his mouth, and rolled up and down under his tongue; He himself had tasted upon his spirit much of the sweetness of the grace of God in Christ; and he labours much to make this known unto others, that they might likewise experience the sweetness thereof. And in these two verses there is as much set forth of the grace of God in the Gospel as I know in any two verses together in all the Book of God. We have here set out unto us. 1. The Doctrine of Reconciliation between God, and man. 2. The Apostles Commission for to declare this Doctrine of Reconciliation. 3. The Faithful discharge of this his Commission. The first two are in the 19 verse. And the third is in the 20. verse. As for this 19 verse we heave here. First the Doctrine of Reconciliation: to wit; That God was in Christ Reconciling the world unto himself, not imputing their trespasses to them. And in that you have these Two things. First, the Doctrine of Reconciliation set down more generally; Namely; that God was in Christ Reconciling the world to himself. Secondly, An instance in one special great work of God, in Reconciling the world unto himself. We shall make an entrance into the first of these and so proceed; namely, The Doctrine of Reconciliation set down more generally. That God was in Christ reconciling the world to himself. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reconciliation, Notes and implies; that there was a formal breach between God, and us: we cannot understand what it is to be Reconciled, except we do beforehand know somewhat about the Breach which this Reconciliation must make up. It doth imply an enmity that there was between man and God; for if two be reconciled, then certainly, it implys, that once there was an enmity between them. Conciliari is to bring into favour, but Reconciliari, is to bring into favour again those that have been in favour before, and between whom there hath been a Breach; therefore to bring into favour again; is in plain terms, Reconciliation. And in the opening of this doctrine therefore, there are these particulars that plainly lie before us in the Text; for I will go no further in the opening of the Doctrine of Reconciliation but merely to that which you have lying obviously, and plainly before you in the words. In which you have these Particulars. First, That which is implied; namely, That there was a blessed Union at the first between God and Man, but this was broken, and there was an enmity after that union between God and Man. I put these Two ●●ether; namely that after the first union that was between God and Man, there was an enmity between God and Man. Secondly, There is yet a way to have this Breach made up; there is a possibility for man that is at enmity with God, to be Reconciled. Thirdly, We shall open to you, wherein this Reconciliation doth consist; what that Reconciliation is which the text speaks of, and which the Gospel doth tender unto us. Fourthly, We shall show the principal cause of this, how this Reconciliation did begin. It was God himself that did begin with us, we did not begin with him to make peace, God did first begin with us, or there would never have peace been made between him and Man. Fiftly, We shall show in whom this Reconciliation is made; it is in Jesus Christ; which indeed is the principal thing of all; and that wherein the mystery of the Gospel lies: and when we come to that, we shall open the Mystery of this Reconciliation. And then, Sixtly, Further from what time this Reconciliation hath been. It [was] saith the Te●● God [was] in Christ; it was not only made at the present; but there was a work between God and Christ concerning the Reconciliation of man from all eternity. Seventhly, Who they are here that are said to be reconciled; that is; the [World] to wit, that God was in Christ Reconciling the world to himself. CHAP. 2. That there was a breach made between God and man after a blessed Union IN the first Chapter we have much work cut out. Some of the particulars I will pass over very briefly, for my scope and drift is to open to you the Evangelical part of this Text, and to insist specially upon what is plainly expressed, rather than to insist on what is employed. But because we cannot treat of what is expressed without treating a little of what is employed: Therefore in a few lines of that, and so pass on. 1 That which is employed, is, That there is a Breach made between God and us after Union (I put these two together) There was at first a blessed union between God and mankind; God did make man in a happy estate according to his own Image, that is, in perfect holiness, and righteousness. When he had made all other Creatures, he makes man as his chosen Creature, stamps upon him his own image, to the end that he might by man have his glory from all the other Creatures that were made, that he might in this world have a creature which might be able to know him, and to worship him, and to serve him, and to take notice of the lustre of his glory that arose from all his other works, and to reflect this glory upon his face: and he made man a creature fit to do this work. Man was very happy in his first creation in this thing, that God made him of all his creatures fit for such a business to reflect his own glory upon his own face, and so to enjoy communion with himself, which no creature in the world, except the Angels which were in Heaven, were capable of. And the Lord loved this creature, and took delight in him, therefore it is observable in that 1. Gen the last, that though when he beheld all his other works, he only said that they were good; yet when the sixth day came wherein man was made, the text saith, that he saw every thing that he had made, and behold it was very good: Every particular Creature was good taken by itself, good as from God, good in their qualities & effects, without any, either guilt or hurt. But now taken altogether are very good, especially seeing man was made who is the most excellent of all Gods visible works in the morning of his creation. observe it, it is never said very good, till the last day, till man is made; there is not this Commendation of the works of God mentioned till he had made man; and the reason is indeed, because the Lord did not take so much delight in all the works he had made in this world, until he had made man, man was the very compliment of all the excellencies of God's works; for indeed he was the End of all his works, he made all the other for man, and man for himself. God hath not his glory, I mean not immediately from all his other works in the world, but only through man, and had it not been for man, he had lost the greatest part of his glory in the rest of his works; his glory passeth from all the works that he made, unto him through man. Now therefore though the works that God made, the Heaven, the Earth, and the Seas, and the like, were good in themselves; yet, what glory could God have had in all these? he could have no Communion with these Creatures after they were made, and these Creatures could have no communion with him; none of them could know God, or take any notice of God, or praise God actively. God is a pure act, and he is not content with having his glory passively, but he must have his glory actively: It is true, all his Creatures were made as an instrument in tune; but there was none to play upon it; and though there be never so much of the glory of God in all the Creatures in the world, yet if man had not been made, none could have sounded forth this glory of God; those Creatures had been Dumb in that respect, like an instrument that cannot of itself sound forth any music unless there were some to play upon it: and so it is here, God had made all other Creatures very good, and there was in them matter of God's praise; but now, to the end that this praise and glory of God may be sounded forth, he brings in man, and he gives him skill to praise the name of God in all these Creatures; and in this God delighted very much. Thus there was a most blessed union, and a wonderful delight between God and Man at first; but the truth is, this union was soon broken, and man in a small time, did come to be (next to the Devils) the most deadly enemy that God had, though there was a most blessed union between God and man at first; so that Adam could walk, and Converse with God, as he did for a while; yet Adam sins against God and turns a most desperate enemy against God; even he himself, and all his posterity; therefore you shall observe in the story where the fall of man is set forth; that as soon as Adam had sinned, the voice of God which he did but hear in the Garden, became terrible to him, and he presently seeks to hid himself; he was Conscious to himself that h● had made God his enemy and he looks upon God as his enemy, and so flies from him, as from his enemy; O what a change was here of man's condition! what a sad thing was this; that God who had no Creature in all the world to know him, and fear him, and serve him, and love him, and in whom he could delight, and have Communion, but only man, and that that man should presently turn rebel, and enemy unto God; such an enemy as God looks upon him, as one having a most opposite nature unto him; and man looks upon God as an enemy to him, and flies from him as from an enemy; so that God was said as it were to call after him; Adam where art thou? This is the woeful fruit of sin, even of the first sin, of the fall of our first Parents; and since the world began, since that very time, this man, this Adam hath begotten none but enemies unto God; and if there be any truth in the word of God, this is certain, That there was never any Child of Adam but was born an enemy unto God; the Scripture is as Clear in this, as in any thing; I might name abundance of texts for it, which for brevity sake I shall omit. Rom. 5.10. When we were enemies, we were Reconciled unto God: Certainly if any men in the world were not enemies unto God, they are those that are Reconciled afterward; but the Apostle speaks of himself and of all other Christians that are Reconciled unto God; he saith, that they were enemies unto him: this may be said of every man child in the world; that he is an enemy unto God; and such enemies are every one of us unto God naturally, as that there is an antipathy between our hearts and him; and the enmity of antipathy is the greatest; it is not an enmity occasioned by some i'll carriage in one act: as for example: Two men, though they were great friends before, yet there may be some miscarriage between them, that they may be as enemies for a while; but that is not all: the enmity that is on man's part against God, is in his very nature. It is true, there was a sinful act brought it in first, and made a breach between God and man; but that is not all, it went further, there was by this sin begotten in the heart of man an antipathy, a natural antipathy between him, and God; so that the poison of a Toad in the Body of a man is not more opposite, and there is not a greater enmity to the nature of man, than the nature of man is opposite, and an enemy unto God himself. Two sheep may fight one against another by occasion and be as enemies one with another; but two sheep can never be at enmity one with another, as the Wolf and the Lamb are, for their enmity is natural; their natures are opposite one to another: So the heart of man is opposite unto God even naturally. And know this: that there is in man's nature not only a hatred of God, but a deadly hatred. Perhaps you may think you are free from this; but Certainly, this is in every one of your hearts naturally, even in those that have the best natures in the world, as you call them: there is in their hearts a hatred; nay, a deadly hatred against God. But you will say, God forbidden: what, hate God? See that Scripture in Rom. 1. Where when the Apostle reckons up the evil of those that were in their natural Condition, verse 13. he saith, that they were haters of God: and what the Apostle there speaks of them, he intendeth of all, for that is his scope in that place to show our natural condition, and that therefore we cannot be justified by any works of our own, but it must be by faith in Christ, because we are by nature haters of of God. And in the second Commandment ye have that expressed, even of those that seem to be the greatest lovers of God, that would be thought to love God more than any people, that will devise pictures to worship God by; and bestow much cost upon them, and they say, it is for the honour of God, and who would not think but that these men loved God exceedingly; yet though these men may be thought to be Lovers of God; there is no Commandment in which the breakers of it are said to be haters of God, but in that Commandment; he will visit the inniquity of the Fathers upon the Children unto third, and fourth, genneration of them that hate him; that is, upon those that howsoever they; pretend love unto him in their false worship, yet they hate him. So that certainly there is a hatred, yea, deadly hatred in the heart of man by nature against God. But you will say: how doth that appear: or wherein doth the deadly hatred of God consist? In this. When one man hates another so as he would wish him dead, he would wish him out of the way: he would wish him that he were not: such a kind of hatred is therein every man's heart naturally: which I make plain, thus. The very nature of God is holiness itself: and if God should be less holy than he is, he should lose his very Being: or if God should be less just than he is, he would lose his life, and cease to be. Now I put this question to you, to you that are wicked men, that are unconverted, have you not sometimes a secret wish in your hearts, that God were not so holy as he is; could you not wish in your hearts that God were not so just as he is; that he did not hate Sin as he doth; and why would you not have God so holy, and so just as he is? even because you might have the more liberty in your way of sin; that you might have more freedom in fulfilling the lust of the flesh; is not this in your hearts oftentimes; see then what it comes to, it is as much as if he should say? my heart is so set upon such, and such a last, that I had rather God should cease to be God, than I should not have liberty to enjoy that lust; this is the very plain english of it; though you do not come to that height to say so, in so many words, for I suppose none of you to be so abominably wicked, or that ever came to that height of impiety, as to say plainly with your mouths, I love such a lust so dear, that I would rather God should not be God, than I lose my lust. But you are to know that there is a language in your actions, as well as in your words; & God can understand the language of your actions, as well as the expressions of your mouths. Now, it is apparent that when a man loves his lust so well, as that to the end he may have the more liberty for the enjoyment of it, he could secretly wish that God were not so infinitely holy, and just as he is; certainly there is this in it; that he doth in effect desire, and wish that God might rather cease to be, then that he might not have his lust; and is not this a deadly hatred? thou dost so far love thy lust, as that thou hast a deadly hatred against God, whose holiness, and justice thou knowest to be so infinite, as that they are both set against it; and therefore for the better enjoyment of thy lust, thou couldst wish, that God were neither so holy, nor so just as he is; which is in effect to wish that he were not God. For if he should cease to be holy or less holy, & less just than he is, he should cease to be God. And truly if we rightly understood our own natures in this particular; there is nothing will break the heart of a man more than it: what can break the heart of a man more, than to sit down and consider; I am an enemy unto God; and I have been in enmity against God all my days, and therefore what can I expect, but that God should be an enemy unto me everlastingly. This is that which will strike down the proudest heart in the world. And let me tell you; till you come to see sin thus, you do not see it to any purpose. But though this argument may take up my treatise, yet because I mention it to make way to that which remains, and which I principally aim at in the doctrine of Reconciliation: I shall therefore pass it over. CHAP. 3. That there is a way to make up a Peace between God and Sinful Man. II. Would it not now be joyful news to you to hear of a possibility for God to be Reconciled to you? You see there is an enmity in your hearts to God; and not only an enmity; but a most deadly, and desperate one. I could show you abundance of particulars of this enmity, but the main thing that I aim at, is, only to open the Doctrine of Reconciliation: therefore if thou apprehendest this truth of God; and if God hath darted it into thy Conscience: will not the Doctrine of Reconciliation be acceptable to thee? O! it would; and it is unto those that fear God, and rightly apprehend themselves as enemies unto him. But I fear, lest while I am treating of the Doctrine of Reconciliation between God you, you should not apprehend the excellency of it, and not relish it in the sweetness of it. And therefore if I have said any thing that seems to be terrible to you in my other treatises. If I have showed to you what an evil, and dangerous Condition you are in naturally, and how liable to the wrath of God, and to the torments of Hell, where the worm dies not, & the fire goes not out; it is all to this end; that you might the better relish the blessed, and sweet doctrine of Reconciliation between God, and your Souls. This is that than which we shall begin withal, as the first sound of the blessed Silver Trumpet of the Gospel; namely; Doct. That there is a way to make up a peace between God and sinful man. God hath not left mankind, who hath Sunk himself into such a depth of misery, I say, God hath not left them irrecoverable irreconcilable: the Lord doth here profess unto you, that he is willing to be reconciled unto you; yea, we shall see afterward, that he doth entreat you to be reconciled. But here is the first sound of the Trumpet of the Gospel, and blessed are they that hear this joyful sound: namely, that there is a possibility of being reconciled; that the Lord is content to enter into parley with his enemies, for God might have cast them off forever, and never so much as parley with them, as he hath done the Angels that sinned, against whom he was so provoked, that he resolved within himself, and he hath kept his resolution since the beginning of the world, and he will keep it unto all eternity, that he will not so much as enter into parley with those Creatures, or be reconciled with them upon any terms. As when a man is so fallen out with an another, as that if one should come to speak about terms of peace, he cannot endure to hear of them; no, saith he, I will never enter into treaty with him so long as I live, about it. So God will never enter into treaty with the Angels, he will not hear of any terms of Reconciliation, but is resolved to revenge himself upon them to all eternity: therefore the Apostle saith, they are reserved in chains to the judgmtnt of the great day. But now, Lord what shall become of man? poor man might well fear, when he hears what God hath resolved upon against the Angels, he hath cause enough to shake at that, for indeed man is a far more poor, and mean, and wretched Creature than those Angels are. If it be so between man, and man, that when a great Prince is offended with some Noble man in his Court, and so offended with him, yea, for his first offence, as that all the men in the world cannot persuade that Prince so much as to vouchsafe to hearken to any terms of reconciliation, and if some meaner officer, some poor Groom shall have offended the King, and provoked his wrath, and hears of this, that his Chief favourite, one that was near unto him; that was always in his presence did but offend him once, and yet the King should never hearken to any means of pacification: surely this man would soon think with himself, Lord what will become of me,? Is there any hope that there shall be a parley between the King and me? Certainly this poor man will even be ready to have his heart sink within him, and sit down altogether overwhelmed with fear, and despair. And so indeed should we all have done upon our reasoning within ourselves concerning God's dealing with the fallen Angels, had we not had this glorious, and blessed sound of the Gospel, and hopes of Reconciliation with God through Jesus Christ, we would all have sunk down into the battomlesse Gulf of despair, and concluded certainly against ourselves, that there can be no peace between God and us, we being such enemies unto him as we are by nature. But though this be beyond our thoughts as far as the Heaven is above the Earth; and though this could never enter into the heart of man, that ever God would parley with poor fallen man after so great an enmity begot by sin; yet know, this is the message that is come from Heaven, even from God himself, that he is contented to parley with you; yea, so Contented, as that he himself hath sent ambassadors to us to entreat us be reconciled. But of that hereafter. God I say is Content to enter into treaty with man concerning a Reconciliation and the making up of a peace between him, and their souls; for that indeed is the very scope of the Gospel. If I should a little dwell here to inquire the Reason of this, why the Lord should be willing to enter into this treaty with mankind: the truth is, it is an unsearchable depth, we cannot imagine any Reason why the Lord should rather choose to parley with us, and to treat concerning terms of peace with us than with the Angels. There is something indeed which we may have in our thoughts; As thus. If God did not Reconcile himself to man, and save him, he should lose his whole Creature; he did not lose all the Angels when they fell, but if God should not provide a way to be Reconciled to man, the whole kind of that Creature would be utterly lost: now the Lord will not cast away the whole kind of such an excellent Creature as man is. But the truth is, these are but guesses at this Reason in choosing to treat with us about salvation, and not with the Angels. But the main thing is: God hath ways to glorify himself that we know not of in reconciling himself to mankind. We know this, that there are glorious intentions that God hath in this work, but what these are, we shall never know througbly till we come to Heaven; and that indeed will be the very work of Heaven itself to be praising of God to all eternity for that great act of his, namely his willingness to be reconciled to lost man, rather than to the fallen Angels. We shall know some Reasons of that afterward, for God doth things according to the Counsel of his will; and there is nothing he doth, but he hath a great deal of Reason for which we must adore though we cannot now fully understand. Only for the present let me hint this unto you; let the Consideration of but thus much affect your hearts. O should we be sent to preach to the Devils such a point as this is, or to the Angels in Hell; and say, the Lord hath kept this Council from you almost this six thousand years, and his ways towards you have been ●o as if he would never enter parley with you, but now God hath revealed his will towards you, that he is content to enter into a Treaty with you about the things that concern your peace, and the reconciling of you unto himself, what a message would this be to them think you? but this never was, nor never shall be preached unto them. If God should send this message to the damned in Hell, and say to them, the Lord is content to enter into a parley with you about the reconciling of himself unto you, what a message would this be to them? but this cannot be; this is only a message to those that are alive here in this world, to that part of the children of men that are living upon the earth, unto them only can this be preached, that there is a possibility of Reconciliation between God and them. Truly the consideration of a possibility is that which may satisfy the heart of man, let the terms be what they wil O! is it possible that God may be reconciled, I will never inquire about the terms out of fear that the hardness of them should discourage me; O! let the terms be what they will, this is the most acceptable news, this is the best tidings to my soul, more acceptable than it I were told, that I had a thousand worlds given unto me, even this that I hear, that there is a possibility of reconciliation betwixt God and myself. This may serve to be some prop to support, and keep up any troubled Conscience from despair, even the very reading of this, though still they are afraid of God's willingness to make up the peace, but it is possible thou may'st have it. No Angel in Heaven, Nor man in the world, do, or can know to the contrary, but that it is possible for thee, and thee, for such a sinner as thou art, or such as thou art to come to be reconciled. And doth this begin a little to stir thy heart, but to read that the Condition of man is not desperate, but there is a possibility of his being Reconciled: dost thou believe because of this? then (as Christ said unto Nathaniel) thou shalt see greater things than these. So, if thy heart begin to be affected by this: thou shalt before we have done with this subject, read greater things of the council of God about his willingness to be reconciled unto the Children of men. Only before I pass let me speak this one Word about this point. Let us take heed that we do not turn this grace of God that we hear of this day, to the increase of our more fearful condemnation, or make our condemnation far more dreadful than the condemnation of the Devils is, because we have more means afforded us for our delivery than ever they had, for if we look not to it, it may prove so, that our condemnation may be more dreadful than the condemnation of the Devils; and therefore you had need, when you hear anything of this Decoctine of Reconciliation, or of a possibility of being reconciled unto God, to lift up your hearts unto God, and desire that the reading of this blessed Doctrine may not prove to the increase of your condemnation. There is not such a thing preached to the Devils; therefore if I come not in, and accept of the terms, of Reconciliation, I shall be in worse case than the Devils. It can never be charged upon them, that God was willing to be reconciled, and they would not; but it may be thus said of all wicked and ungodly men, that live under the sound of the Gospel, and so Continue in their wickedness, and die in it: this will be the charge that will lie upon them another day; and God will say unto them; you did indeed hear that you were naturally enemies to me; yet I manifestd in my Gospel, that I would enter into terms of peace with you, but you refused it, and slighted it, and scorned it. What can possibly provoke the heart of a man so much as this, that when he hath his enemy who hath deeply offended him, at an advantage, should yet offer terms of peace to him; and yet his enemy goes away scorning, slighting and contemning him. Truly, thus do wicked men that live under the light of the Gospel; when the Ministers of the Gospel come, and preach peace and Reconciliation to them; tell them, that God is willing to be at peace with them; that he is willing to treat, and to parley with them about the business of salvation; they go away, and the language of their actions is this; well, we will shift as well as we can for ourselves, we are resolved to have our ways of sin, and to have our Satisfaction in this, and the other lust. Now God forbidden that this should be in the heart of any one that casts his eyes on this book. CHAP. 4. Reconciliation Opened, 1 By it God's enmity is taken away. 2 The enmity on the souls part is taken away. 3 God taketh into entire Love. 4 By it thou comest to be in League and Covenant with God. 5. The soul is perfectly Reconciled. 6. This Reconciliation its everlasting. 7 It continues notwithstanding all thy sins. 8. The Devil's Accusations shall never make God thy Enemy again. III. Therefore I am in the third place to open a little further this grace of God, the doctrine of Reconciliation, and it is a most blessed, and sweet doctrine, especially in these times wherein there are so many Cumbustions abroad in the world, wherein we hear of Wars and rumours of Wars, yea, of Wars near to us, even in our own land, our bowels, what can be more acceptable in such times as these, than to hearof Reconciliation; Now when things are grown to such a height, when there is such a deadly hatred (for let me tell you, there was never such a deadly hatred in a Nation between one party, and another, as there is now) it is boiled up to the highest; as poison, may be boiled up to such a height, as that it may be death to touch it: so the poison, and rage of our adversaries is boiled up to the greatest height. But though we are not able to Conceive that there can be a Reconciliation between them and us, yet there may be a possibility of a Reconciliation between God and us, and the hearing of the Doctrine of Reconciliation, may quiet, and support our hearts against the fear, and truoble that we have in these times, wherein we have nothing but rumours of wars round about us yea in the midst of all these miseries which we hear of, as the effect of these unnatural broils that are amongst us. Now the Doctrine, it may be opened in these several particulars. The first is this. That enmity which we have heard of before, when once God comes to be Reconciled to a soul, is all done away; all that enmity, is then so removed, as that the ways of the Lord to a man are turned quite contrary to that they have formerly been; which I shall afterwards discover in the effect of this Reconciliation more fully. But this is the first thing; the doing away of all that wrath, and displeasure that was in the heart of God against the sinner; so that if it were possible that you could but look into the heart of God, you should not see any remainder of that wrath, and displeasure that was in him, because of sin. It is true, if we do consider of God in all his workings together, from Election to glorification; it will be hard to affirm, that ever God should be in a way of enmity against his Elect ones, because he did always love them; for the truth is; though we conceive Gods works by pieces, yet they are all one in him; but if we would understand God aright, we must understand him in releation to his Creature, and in releation unto himself; for as God is in himself, it is impossible for us to understand him: but, we must understand him in reference to his Creatures; there we find, that one excellency of God is cut into several pieces, and parts; and that one act of God, which is his own being is discovered in several ways of acting. There are a great many mistakes about God when as men do draw Consequences from what God is in himself, to bring them to what God is in relation to his Creature; and because they cannot reconcile these two; namely, what God is infinitely in himself, (which is above our apprehension) and what God is in his manifestation to the Creature, not being able to r●●ncile those Two, they draw most absurd, and vile Consequences from God. Sometimes they look upon God in himself, and sometimes upon God as he is to the Creature, and not being able to distinguish, they mistake the ways of God exceedingly. As thus: If you would look upon God as he is in himself; there are not two Attributes in his Essence: that which we call Mercy, and that which we call justice, is one and the same in God. That which we call Love, and that which we call Hatred, in God is all one, but in us they are two things: In man, Justice is one thing, and power, is another thing, and patience is another thing, and love is another thing; but in God, all these are but one infinite Essence. And so for actions, sometimes we conceive of God acting one way, and then another way. First, acting in the way of his wrath, and then in the way of his love; but God himself is one pure act, and when we look upon God in himself, we can see him but absolutely one in his own nature, there is no such Attributes as we speak of, it is but only according to man's Capacity, and according to the several ways of the manifestation of Gods own infinite Essence, and of the several actions of God. But when we look upon God in reference to the Creature, we see God as it were divided. As for example: when the Sun shines, and the Beams thereof appear, if you put a green, or a blue, or a red glass between your eye and it, than the reflection will be blue, or green, or red, according to the collar of the glass; yet in the mean time, the Beams of the Sun are all one: then take the same glass that is blue, if you can but make it green, the shining of the Sun will be green to, all the variety is in the glass, not in the Sun. So God is the same forever; but according to the several Conditions men are in, so are the workings of God towards that Creature. As now; man in the state of innocency, he was as it were a white clear glass, and God shined there in a way of goodness, and love to man: the same man falls, and is died red by his sin; let him be now presented unto God, than the ways of God are bloody, and show full of wrath. Let this man again be converted unto God and now the glass is changed and God representeth himself another way, but still the same God; only according to the several ways of the Creature, so are his several actings. Therefore those that will go to speak of God as he is in himself, who is but one act, they are apt to lead you into abundance of errors, because they are not able to manage their apprehensions of him as he is in himself; therefore they draw such ill Consequences from God. They will tell you that God is unchangeable, how then can you be under the wrath of God, when he loves you from all eternity? Yes; The same God that can look upon the Creature in one Consideration with love; he may look upon the same Creature in another Consideration with hatred. We Converts, (saith the Apostle) were the Children of wrath as well as others by nature; in that respect there was no difference between us, and others. I will but put this to these men: Was not there a time when Jesus Christ was under God's wrath? yet God loved his Son from all eternity, he always loved him; yet, there was a time when he was under the wrath of God; that is, Christ being presented unto God with our nature, with our sins, Gods ways towards him was (as we may say) in a red way: so we may understand, that even those that are elect, God loving of them from all eternity, they may yet be in a state of enmity unto God, he working upon the Creature according to the several Considerations of it; so that while he is walking contrary unto God, God is also walking contrary unto him. So that thus you see what this Reconciliation is. This enmity is taken away; that is, whereas before God did shine upon them through a red reflection; now that is gone, and he shines upon them through a white glass; this dreadful wrath of his that is out against them, and that Contrariety of God in his ways against them is quite taken away. This is the first. Secondly, The Second thing in reconciliation is this: not only the enmity that is in God is done away; but the Lord also doth take away the enmity on the souls part; that is, Thou comest by virtue of this Reconciliation to be so overpowred by the spirit of God, as that thou hast a heart in amity with God; at least that natural crossness and perverseness of thy heart against God whereby thou dost hate God and that which is holy and spiritual, is taken away, and thou hast a frameable spirit, framed by God, and made willing to come in and submit, and yield thyself unto God: God puts a Reconcilable spirit into thee, as he himself hath a Reconcilable spirit towards thee. Thirdly, Further, in the third place: There is a receiving into entire love: not only a ceasing of the wrath, and of the enmity that is in God against thee, and a taking away of the enmity that is in thee against God: but there is a receiving into entire love, and that mutually, God receiveth thee into the love of a friend, and thou receivest God into the love of a friend too, so that there was never such an entire friendship between one friend and another after peace hath been made between them, as there is now between God and thy soul. And this is more than barely to be pacified, for men who were at enmity one with another may possibly come to have the fierceness of their enmity taken away, yea they may come to be so far Reconciled, as that they will never do one another hurt, they will never fight the one against the other as formerly they did: But yet perhaps for all this, they will never come to be: entirely loving one to another: it may be they will live as strangers one towards another. But when ever the soul comes to be Reconciled to God, there is a through Reconciliation, the enmity is not only taken away, but there is an entire love between God and the soul, thou art made a friend unto God, and God is become a friend unto thee Yea. Fourthly, In the fourth place, there is this in Reconciliation likewise. Thou comest now to be in league with God, God and thee come to shake hands one with another, yea, more than shake hands; thou comest to be one of his own people, God takes thee into an everlasting Covenant with himself, and thou takest him to be thy God in an everlasting Covenant likewise. As when Princes have War one against another, there may be a peace made, and they may lay down reasons on both sides, but all this while they may not come in to a league of friendship, and amity one with another. But God is so Reconciled to a soul, as that he entereth into a League with the soul, entereth into Covenant. Fiftly, The Lord when he is Reconciled to a soul, he is perfectly Reconciled, we may give it that word, for the truth is, it is such a Reconciliation, so perfect, as that there shall not remain the least grudge in the heart of God towards a man Reconciled. It is true, on our side it is not so perfect, but on God's side it is so perfect a Reconciliation as that there shall not remain the least grudge in the heart of God against the Creature for any hurt to the Creature. Sixtly, Yea, such is the Reconciliation, as that it is everlasting, such a Reconciliation, as there shall never be breach made more, such a Reconciliation, as there shall never be a falling out more. And where was there ever such a peace made between one man and another? when was ever one man so Reconciled unto another, as that a man may say, well, these two are thus, and thus Reconciled who were at deadly enmity before? yea, they are so Reconciled, as that there will never more be any breach between them: so Reconciled, as that all that ever can be done in the world shall never break the bond of friendship that is between them. Here is a Reconcilement to purpose, and this Reconcilement there is between God, and every Believing Soul at the first moment; when thou first comest to Jesus Christ, God shakes hands with thee, entereth into League with thee, become a friend to thee, is so Reconciled unto thee, as that there shall be nothing in the world shall ever break the Atonement that is made between God thy Soul. You shall see how God himself expresseth it; in that 54. Isa. 10. speaking to his Church about this very word of Reconciliation, he saith: The mountains shall departed, and the Hills be removed, but my kindness shall not departed from thee, neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee. This Scripture, though spoken to the Church, is true of every believing soul. Do you think that Mountains are firm? many storms, and tempests may be abroad; but all the storms in the world cannot remove the mountains. Look, saith God how firm, and steady the mountains are, So firm shall my mercy be to thee, and the Covenant of my peace. Hath God had mercy upon thy soul, and hath he been reconciled unto thee? know then, it is such a Reconciliation as is more stable, and firm than the very mountains themselves. O! this is the Compliment, the top of Reconciliation, that it is a perpetual Reconciliation; So that notwithstanding, though some of God's ways may perhaps be towards you as if you were an enemy, God may so appear to you sometimes, yet peace is to thee; God intends no hurt at all, howsoever he may look sometimes as an enemy, yet at that time he means thee not the least hurt. All the afflictions that befall thee, they do not come from God as from an enemy, though perhaps through thy weakness thou ma●'st think so; for though God be Reconciled to thee in so gracious a way, yet if he correct thee, thou art apt to look upon him as an enemy; No, it is thy mistake, God's Reconciliation is a through Reconciliation, and may stand with all those Corrections that he useth towards thee. 7 Yea, this Reconciliation will continue constant, notwithstanding all those sins of thine, which indeed of their own nature make breaches between God, and man. Take heed of abusing such a doctrine as this is. Thy sins cannot overcome God's goodness; O! let Gods goodness overcome thy wickedness: for that is certain; the Lord when he was first reconciled to thee, he did know that there would be many failings, and fall out, as it were, but yet he was resolved to be reconciled; and that that receconciliation should continue notwithstanding all those failings: and thy sins, though they may change some administrations of God towards thee, so that he may severely Correct thee, yet they shall not take away this Reconciliation, but the Lord will continue thy friend still. But yet if indeed thou be'st Reconciled; God will put this into thy heart, that when there is any failing in thee, thou wilt never be at quiet till thou comest to renew thy peace again. Thou mayest lose the sense of thy peace, but thou shalt never lose thy peace indeed. And though we cannot speak such a truth as this is without fear, and trembling; because it may cost the hardening of many a soul, yet so willing is God that his people shall be Comforted, as that he will have this doctrine of Reconciliation published, though it cost the damnation of many sinners. 8 Yea, the Accusations of the Devil against thee shall never provoke God, so as to turn enemy to thee again. There may be peace made between friend, and friend, but it may be there may be some whisperers some tale-bearers, and make-bates, by a spirit of Jealousy that may go between them, and do abundance of mischief by their suggestions; but this cannot be between God and us. It is true, the Devil would be continually a makebate between God, and thy soul, and doth continually go before God to accuse the soul, and therefore he is called the Accuser of the Brethren. But the peace that is made up between God, and a soul, through his Son, is so firm, and the friendship is so stable, as that the Lord shuts his Ears against all the accusations that can be made against his friends. One entire friend cannot endure to hear ill of another. It is a sign that friendship gins to grow cold when they are willing to hear of any evil against their friend. The Lord will not listen to the least accusation that is made by Satan against his friend, he will not so much as be willing to hear of any thing spoken against his people; such a perfect, and through, and firm peace is there made between the soul, and God. CHAP. 5. Twelve Blessed Consequencs of our Reconciliation. But now that which I specially intended, should have been to have showed you some Consequences of this peace. And therein I should have showed you, the excellency of the Reconciliation. I will give you the particulars thereof very briefly. The first Consequence. First, hence followeth peace with all the Creatures in the world; whereas before, not only God was an enemy, but all the Creatures were enemies: the good Creatures, the ill Creatures, thy Companions whom thou thoughtest to be thy friends; the Heavens, the earth, the Beasts in the field, the Stones in thy House, they were all thy enemies, not the least Creature in the world but was one of the Host of God ready pressed to avenge the quarrel of God upon thee. You are afraid of soldiers, why have you not all this while been afraid of the Host of the Almighty God? God hath Soldiers enough, even in your own house which he can raise up against you; he can raise the very dog that is in your family to tear out your throat if he once give him a Commission; for there is an enmity between every Creature, and a sinful soul, and it must be so. If there be an enmity against the General, and Commander in chief of the Army, there must needs be then the like enmity against the soldiers. Thou that art a sinful soul, thou walkest up and down in the midst of God's Host that are ready every moment to destroy thee, and that stands waiting for a Commission from God, the Lord of Host to revenge his quarrel upon thee. But now being once reconciled unto God, all this Host, all the whole Creation is reconciled unto thee. All the good Creatures, the Angels they are now for thy good, whereas before they stood ready waiting for a Commission from God to strike thee to the heart, for the Angels do wait when God will give them a command to execute upon those that offend him, and they are gone pesently to put the same in execution; and so it is with every other Creature. But now being reconciled, these Angels are become ministering spirits unto thee. It is a great matter to have the Angels reconciled: by being at peace with God they come to be Reconciled also unto thee, and instead of being thy enemies, they are as so many fair chariots to guard thee from whatsoever may hurt thee. The same I may say of all evil Creatures too, they are all so far reconciled to thee, as that they shall do thee no hurt or prejudice. But The Second Consequence Secondly: A Second fruit that follows, is, Peace of Conscience, whereas before thy Conscience terrified thee, struck fear, and dread in thy heart, & continually accused thee before God, and was as God's Officer to fill thy Soul with poisoned Arrows, and to rend and tear thee. But now thou being at peace with God, thy Conscience is at peace too, Rom. 5.1. Being justified by faith we have peace with God through Jesus Christ; then follows those most sweet, and com●ortable effects which we are afterwards to treat of: But this is the fruit of Reconciliation, Peace of Conscience, which is worth ten thousand worlds. For one to have his Conscience his enemy, to have his Conscience continually to terrify him, it is a greater judgement, than to have all the wild Beasts in the world, to come and tear and rend his flesh. Third Consequence. Thirdly, there is in the soul a Peace in all other faculties. As thus: Before the work of Reconciliation between God and man was done, the Scripture saith, there is no Peace to the wicked in regard of tumultuous workings of the many lusts that are in their hearts, the one continally fight against the other: the Conscience telling one thing, and the will of a man that opposeth Conscience; and the affections they are all in a tumult one against another; one lust opposeth another, fighteth against another; there is a disorder, and a confusion, and a tumult in the heart of a wicked man, he goes against the light, and the light against him, and there is nothing but warring, and combustion in his heart: Your lusts (saith the Apostle) war one against another within you; and you may easily find it to be so if you observe yourselves, that when your lusts are once up, they breed such a woeful disturbance in your heart, that you are like the Sea that casts up nothing but mire and dirt. Take a wicked man that hath but some darting in of any light, telling him what the mind of God is, his heart fights against this light, and the light fights against his heart; so that there are nothing but woeful disturbances in his Soul, and he is never at Peace; No, not when he seems to be most serene and quiet. But now when we come to be at Peace with God there is a blessed calm comes into the Spirit of a man, the Conscience, the will, and the affections are brought into a sweet, and Comly order, and things are in a great measure more quiet than ever they were. The fourth Consequence. 4. The fourth fruit is, Joy in the Holy Ghost: for God being at Peace with a soul, the Holy Spirit comes, and sheddeth abroad the love of God. It is true, sometimes we are not sensible of this joy, but when once we come to know that we are Reconciled unto God, than we come to feel the joy of the Holy Spirit shed abroad in our hearts. This you have in Rom. 5. Having Peace with God, we rejoice in tribulation. And more especially in Rom. 14.17. The Kingdom of God is nor meat, and drink, but Righteousness and Peace, and joy in the Holy Spirit: Joy in the Holy Spirit follows our Peace, or our Reconciliation with God. That is a fourth particular. The fift Consequence. 5. There is likewise this fruit of it. Hence the soul comes to have free access into God's presence with boldness. Indeed when I look upon God as an enemy unto me, and upon myself as an enemy unto God, how can I come into God's presence with boldness. But being Reconciled, I come to have access to God. Adam could not stand in God's presence when once he had broken his Peace with God, but our Peace being made through Jesus Christ, we may come into the presence of God, and comfortably look upon his face, and see no hatred, no revenging wrath in it. The sixth Consequence. 6. Hence there may be a sweet, and blessed trade between Heaven and Earth, between God, and the soul Reconciled. As in Countries that are at War one with another, there cannot be any traffic, or trading between those Countries. But if once there come to be a League and a Peace made up between the one and the other, than trade is open. So it is between God, and the soul. And the truth is, there is no free trade made between Heaven and us, till Peace be made, we cannot trade to Heaven, and fetch Commodities from thence, we may speak to Heaven, and Cry, and say our Prayers (as the phrase is) but to fetch from thence the rich Commodities that are in that Country, we cannot till there be a Peace Concluded. Indeed a gracious heart that is Reconciled to God, never sends up a prayer unto God, but he doth as a rich man that sendeth a Ship to the Indies, nay, it is far more & better, for you may lose your Ship, and your adventure that you send may miscarry: But when a gracious soul trades with God, and sendeth his Ship of prayer to Heaven, he never fails of having a sweet and rich return. The seventh Consequence. 7. Now we come to enjoy all the good we have in this world as upon a new right, it is settled upon us, and comes to us upon a new account, through a new right, and so it is far more Comfortable than before; for before we had forseited all that we had, because we had taken up Arms against God: and you know, when there is once a taking up of Arms, that very act occasions presently a forfeiting of an estate. So, we having taken up Arms against the God of Heaven, we have forfeited all our Comforts, and enjoyments, and we have cause to wonder that God doth not send some arrest upon our estates, and seize upon all that we have. But now peace being made between God, and us, all is restored again. And so those who are reconciled unto God, they may enjoy Comfort in what they do possess, they may look upon their Houses, upon their Trade, upon their meat, and upon their drink, as all fruits of their Peace with God. The eight Consequence. 8. Hence follows likewise the protection of God over us, and over all we have, so that we may enjoy all securely. I do not affirm but God may send the Adversary, and he may take away our goods when he sees it may make for our good: But certainly we are under God's protection, and there shall not one hair fall from our heads without leave and Commission from God, the enemy cannot take away one hair, or one farthing token without Commission from God, under whose protection we are, you shall not lose so much as one farthing, but so, as if you knew all, you would be willing to lose it. You will say, Would any one be willing to be plundered? Truly, if you knew that there were the work of God's wisdom in it to you, and how it doth accomplish his end, and work his glory, if you loved God, you would willingly give up yourselves, and your estates unto him, and say, it is better for me to give up all that I have when it may be for the glory of God, though I cannot tell the particular way, yet I know God will have his glory by it, than it is for me still to retain the possession thereof. Therefore the Saints of God have nothing taken away from them, but what is by warrant from God; and from God that is my friend, and remains my friend. We do not understand the vastness of God's love, if we do not think that Gods entire love can stand with such a work, as taking away some of our estate: God's love is so vast, as it can stand with a thousand such things as that is. All these troubles, and afflictions falling into the infinite Sea of God's love, makes no alteration therein. The ninth Consequence. 9 Upon this Reconciliation with God, God, and you come to have Common friends and Common enemies. Doth God come into a league with you, and are you Reconciled unto God? hence forward saith God, all your enemies shall be my enemies, and all your friends shall be my friends, and so it shall be with you, you shall look upon all my enemies, as your enemies, and upon all my friends, as your friends. The tenth Consequence. 10. Now you come to be in as good a Condition as ever you were before there was any sin committed in the world: we were at Peace with God in Adam, and it is broken. I do not say this which we have now is Peace so properly, as it is Reconciliation, it is a recovering of Peace, and thou being received into this Peace, thou art in as good a condition, in as happy an estate as Adam was in Innocency, yea, and happier too; for though there was a Peace between God and him then, yet there was a possibility for Adam to turn an enemy to God. But it is not so with thee, now thou art therefore safer. God's heart is as much towards thee, as ever it was towards Adam, yea more, for thou art in a better Covenant now, in regard thou art in a Covenant of grace, though no thank to sin, but God hath so ordered it, and turned it, that as they say of a bone that is broken, if it be well set, it is stronger than it was before: So when the heart is true, and well set in this Reconciliation with God, it is more firm with God, it is in a better Condition than it was before the Breach was made. This is that which may be abundance of joy to the heart of a man. When a man hath been at a difference with a great man, at whose disposed lies his life, and all that he hath, what a joyful thing is it to that man when there comes in one to Reconcile them both, and so to Reconcile them, that he shall be in a better Condition than ever he was, that he shall have the great man to be a surer friend to him than ever he was. Well, Christians, go together and rejoice in this blessed goodness of God, in this happy Reconciliation which Christ is come to make between God and man. The eleventh Consequence. 11. That by our Peace, and with our Peace, whatsoever wrath of God, whatsoever Judgements of God comes abroad, or are executed in the world, we come to be freed from the evil of them, so that none of that wrath shall befall us, not in any revenging way, as it doth befall wicked and ungodly men, but we shall Certainly be delivered from all the evil of it. When judgements are sent from heaven abroad into the world, there is a protection unto all those that are Reconciled unto God, though there be darkness every where else, yet there is light in their hearts, they are always in Goshan, though God be never so terrible in his judgements unto others, yet this terror of God is taken from them. If you should hear the noise of Trumpets, and Drums, the neighing of Horses, the roaring of Cannons, and shooting of Muskets, and all the dreadful sound of warlike instruments: peradventure at the first it may strike some fear and terror into you, but when you come to hear, that all comes from your friend, it takes away the terror of all these things. If a man comes to a house where there are a Company of fierce mastive Dogs that are barking as if they would come presenly and tear out his throat, he may happily be in some fear; but if the master of the house be his friend, and if he stand by, he need not then fear that any hurt shall come to him by them. It is true indeed, if he be an enemy, or if he be a Thief, that comes to steal, and destroy he may fear these mastiffs. So, the Troubles of the world, may come with open mouth, as if they would devour us, but if we be God's friends, if he stand by, we need not fear what they can do to us, for we have a quietus est, we have a protection from God from all the evils that are in the world. Though the devouring Angel shall come to destroy, yet (if the blood of Christ who is our Peace be sprinkled upon the posts of the doors of our hearts) this Angel shall pass away from us. This is another fruit of our Peace with God; namely, protection from the wrath of God when it spreads abroad as Lightning in the world. The twelfth Consequence. 12. Again: Hence all that is in God's word speaks Peace to us, both the Law, and the Gospel; the very Law itself comes to speak Peace to us because it is now fully satisfied; there is nothing in the word of God, but is at Peace with those that are at Peace with him. The threats that are in the word of God bring no evil at all to him that is reconciled to God, every part of God's word doth do good to them that walk uprightly, according to that in Mic. 2.7. Do not my words do good to him that walketh uprightly? When thou readest any part of the word of God though never so terrible, if thou art Reconciled to God, thou mayest read it with comfort. Many people dare not read somewhat of God's word; they scarce dare come to hear somewhat of God's word, but if thou be'st at peace with God, thou needest not fear the reading, or the hearing of any part of God's word. What is the Reason that many people when there is an argument preached that hath any terror in it, they will come no more to hear it? It is, whatsoevever their pretences be, a sign that there is some guilt in their hearts, they look upon the word of God as if it were their enemy; and it is a sad thing for a man to look upon any part of God's word as his enemy; Certainly if any part of God's word be thy enemy, God is thy enemy, for there is no part of the word of God, but there is God's mind, and God's heart in it, and therefore if thou be'st at peace with God, there is nothing in that word of God which is thine enemy. Indeed, a man that is on the Sea, if storms, and Tempests arise: he may peradventure be afraid to look out, he may not dare to stir out of his : But if he be on shore, he can stand, and look upon all the waves of the Sea, and upon all the boisterousness of it without any trouble to him. So, when men are in their natural Condition, when they are not converted unto God; then when they come to hear of the terrors of the Law, alas they cannot enter into Consideration of that wrath of God which the Law threatneth, and which they apprehend is due unto them because of sin, but their very hearts shake, & they do even shut their eyes against those truths. But when they are once got upon the shore, when there is a Peace made between God and them, than they may look upon all the terrors of the Law, and upon all that wrath that is threatened therein, with joy and Comfort, and bless the name of God for ever that they are freed and delivered from them. These are the blessed, and happy fruits of our Peace, and Reconciliation with God. And now before we go any further, we must abide a while in the Application of what hath been thus far opened unto you concerning the excellencies, and glorious fruits of this Peace and Reconciliation. CAHP. 6. USE 1. Wherefore in the first Place: From hence it must needs follow, that if there be such a blessed peace between God, and a true Christian as hath been opened: Then he must needs be very peaceable in the world, he must needs be of a very peaceable disposition before men. You will say, How doth this follow? Thus. There is so much sweeteness in this Peace with God that it must needs so quiet the spirit of that man in whom it is, that whatsoever is without shall never be able to make any great disturbance in his Spirit, so great, and so excellent is the sweetness of this Peace. A Merchant that hath all his estate in one Bottom, he is upon every stirring of the winds, or upon the hearing of any storm, afraid that all is cast away. But if he hear news, that the Ship is safe, and that all is come securely into the Haven, his Spirit that was afraid before, will be now so quieted, and sattisfied with this news, that it will not be a very easy matter at such a time to anger such a man. There is nothing that is more able to keep the heart of a man from passion, and frowardness, and disturbance, than a full sattisfaction within ones own spirit. Now, if there be any thing in the world that is able to sattisfy the spirit of a man; surely it is the Peace with God, it is Reconciliation which is made between a man, and God. The Scripture saith, that a good man shall be satisfied from himself. Prov. 14.14. Ex seize, at Mercerus, expresseth it, i. e. from himself. Although he meeteth with those without that are troublesome, and will not sattisfy him, that he hath so much within, that he sattisfies, and quieteth his own spirit: Therefore a Christian needs not be beholding to the world for Peace, for he hath Peace enough within his own bosom. That which is the greatest Jewel in the world, a Christian hath the full pofession of within his own heart. All the Storms, and tempests that are abroad in the world can never make an Earthquake if there be not some vapours within to do it. So, that which doth shake the hearts of men, and make a Combustion in their Spirits, it is more the inward disturbances that are there, than any thing from without. We may Complain of outward things, and of this matter, and of this occasion, and the like; But the truth is, if all be examined, and the true ground of our disquietness searched into, we shall find, that the Cause of all our disturbance is rather from within, than from without; and if all were well within, we should never be troubled with any thing which doth befall us from without. Now than if any thing in the world will make all quiet within, if any thing in the world will beget a serenity, and Calmness in the spirits of men, it is this Reconciliation with God. No marvel then that the Gospel speaks so much of the peaceable disposition of those that entertain it, that it tells us of the Wolses dwelling with the Lamb, of the Lions eating straw with the Ox, that is, though men were formerly of such Wolfish, and Lion-like natures, yet having received the Gospel, and accepted of the terms of Reconciliation with God, they shall be as Lambs, they shall agree one with another. And the reason is because there is so much in the Peace of the Gospel as will quiet the heart, so that a man may wonder when he Considers of the excellency of the Peace that is between God and man, how it is possible for a Christian to be put into a passion? You Complain of the troubles you meet withal in your world, that your Husband is froward, or that the Wife is froward, that you have perverse Neighbours; but, is God at Peace with thee? is not he froward towards thee? and shall your spirits be disturbed with those things when you are at Peace with God? is there not enough in this peace to swallow up all those disturbances? I have observed, that it is a frequent complaint of those that are taken to be godly men, they will say, such a one is a very good man, but he is very passionate, and froward: truly it is a an extreme blot to professors: and the truth is, if we duly consider all things, a man would think there should be nothing more opposite to the spirit of a Christian, than frowardness, and passion is, nothing more opposite to true grace; for when grace comes, when Faith in Christ comes, it breedeth such abundance of peace in our hearts, that one would think that frowardness, and passion with any in the world should be inconsistent with the Reconciliation here spoken of, with true grace, and with Faith in Christ. When men are of such spirits that they are soon put into a passion, and being in a passion cannot be Reconciled, it is a dangerous sign that there is not that peace made between God and your souls that you speak of. And Certainly this is the reason why many Christians are so passionate as they are, because they do not maintain their peace with God: there is usually some breach in their peace with God which makes them so froward, and so passionate as they are with men. And to show, that the more our peace with God is broken, the more froward will our spirits be. You have a notable example for that in Saul; Saul when he came first to the Crown, he seemed to be of a very low, and meek spirit, he counteth his family to be the least of the Tribes, and himself to be of the least of that family. And when there were some Children of Belial that spaek against him, and said, Shall this man be King over us? The scripture tells us that he held his peace: and when some would have had those that spoke against him before to be put to death, no, saith Saul, there shall not any man be put to death this day. At first you see Saul was of a quiet spirit, of a very meek disposition, but after Saul had departed from God, and God was departed from him, he was then of a very froward, and surly, and rugged and harsh disposition, and he that was before of a peaceable, and quiet disposition to his enemies, yet afterwards he was of a froward, and cross disposition, even to his own Son, to Jonathan who was a good Son, a gracious, and godly Son, a Son of a sweet nature, and yet even to him, how harsh was he, O thou child of a perverse woman saith he, and he would have slain him in that passion, if the people had not prevented him. And how froward was he likewise when he was but crossed of his will, when he heard that the Priests had but let David pass away with some small supplies, they must be all put to death, man, woman, and Child, and fourscore and five of the Priests of the Lord that wore a sin Ephod must all be presently murdered, such a froward, cross, rugged, and harsh nature was Saul of, and what was the reason of this? Because he had departed from God, and God was departed from him. You therefore that are of froward, and passionate Spirits, have cause to look into your own hearts, and examine yourselves well whether this be not the ground of it, even that you have broke your peace with God, and now you are at peace with no body, not with Husband, nor with Wife, nor with Neighbours, whereas if you did keep close with God, and maintained but the sweetness of your hearts in the enjoyment of peace with him, it would not be easy for you to be disturbed with any thing that befalls you from without. This is the first thing that followeth from the sweetness of our Reconciliation with God, that a gracious heart who knows what that meaneth, must needs be of a sweet, and lovely, and meek disposition towards others. CHAP. 7. USE. 2. Secondly, O! the blessed estate of a Believer, of one that hath embraced the Gospel, he is Reconciled to God, he is at peace with God, and that hath a great deal in it as you have have heard. The Jews were wont to express all kind of prosperity, and happiness by this word [Peace] Peace be to you; and in saying so, they did wish all manner of good; for indeed the word is a comprehensive word; and therefore God accounteth it his glory, to be called the God of Peace; and the very God of Peace, etc. And the Son of God, it is his glory to be the Prince of Peace. And the spirit of God, it is his glory to have the fruits of the spirit to be Joy, and Peace. And it is the honour of the Gospel, to be the Gospel of Peace. And it is the glory of the Kingdom of God to consist in righteousness, and Peace. And it is the Evangelical benediction; Grace, & peace, It is the glory of the Covenant of Life, to be a Covenant of Peace. Peace, it is a most amiable thing; But Peace with God, how lovely, and amiable, and glorious is it? Ask a wounded Conscience that apprehends, and is sensible of that enmity that sin hath put between God, and it, what it would give for peace with God? Ask, Ask a dying man that apprehends what God is, one who hath no peace with God, what he would give for Peace with God? If you could possibly ask those damned spirits that are now in Hell, what they think of peace with God? O! what a Commendation would they set on this peace! Well may we be willing to endure some trouble in seeking after this peace with God: well may we be contented to lie under the stroke of the Law as long as God pleaseth, for this peace will at last make up all. Those that have endured the greatest terrors of the Law, when the Lord hath come in with manifestations of this peace, and Reconciliation to them in Jesus Christ, they have thought all well recompensed; and if it had been to endure a thousand times more than they have done, they would have thought all to have been made up in this blessed peace. This is a blessing indeed in these troublesome times wherein we hear of nothing but of wars and of rumours of wars, and we are taught by what we now hear, and feel, and know, to prise outward peace. But if we think outward peace be so great a mercy, what is this Reconciliation, and peace with God, the Soul blessings. Yea, yo● will say, there is a great deal of Blessing indeed in this Reconciliation with God which we have read of, and happy is the soul that is at peace with him. But how shall we know that we are those that are Reconciled to God, that so we may enjoy those blessed fruits of Reconciliation, that is here treated of? I confess, this is worth the knowing, and worth the searching after, and it is a good sign if your hearts be seriously inquisitive to know how terms stand between God and your souls: and this is a thing that doth not usually take up the thoughts of men, and perhaps there are many that scarce in all the days of their lives had their thoughts serivosly taken up with this, to consider, how do the terms stand between God and my soul? I here go up and down in the world, and busy myself about this, and the other thing, But O! my soul, how doth things stand between God, and you? are all things well there? are all things quiet there? hath not God something against you? hath not God dreadful things to charge upon you? Yea, you will say, God hath enough to charge upon us all. No, but if thou be at peace with God in Christ, God hath nothing to charge thee withal. And it is possible for one to be in such a Condition, as to know that God hath nothing to charge him with, and so he may be able to stand before the Lord, as freed from any thing that God hath to lay to his charge. This might be manifested further as the excellency of our peace with God. It is true, none can be in such a condition but that they have sin enough in themselves to be charged upon them if God look upon them in themselves; and those solus that charge themselves most, those usually God hath least to charge upon. In themselves I affirm, God hath enough against them; but God looking upon them in Jesus Christ, he hath nothing to charge them withal, so as that they should stand guilty in his presence, or be answerable to his Law which they have broken. You will say, How then can God afflict for sin? Yes, there is no such consequence, that because men have nothing to answer unto the Law, therefore they are not to be afflicted, for afflictions to those that are Reconciled to God, are not fruits of the Law, but they are dispensations of God in his ways of wisdom to his people; because he thinks that afflictions are a fit way to manifest unto themselves, and to the world that he is a holy God, and that he is displeased with sin, and God wor●s upon them in such a way, but not as in a way of giving satisfaction to divine Justice, that is not God's end in afflicting of them. There is a great deal of difference between a fatherly displeasure, and a revenging displeasure; God hath swallowed up in this Reconciliation, all the displeasure of a Judge, all his revenging displeasure; and he hath everlastingly swallowed it up, but yet there may remain the other, he hath not swallowed up his fatherly displeasure, but retains it, and that without any derogation to himself, all tending to the good of those that the Lord manifesteth such displeasure against. CHAP. 8. How to know whether a man's Peace be made with God, opened in seven Particulars. 1. Every weapon of war against God is laid down. 2. There hath been treaties of Peace between God and that soul. 3. Peace with God will make thee abhor thyself for thy former cursed ways. 4. It will make thee on God's side. 5. It will preserve from evil. 6. It will enable thee to suffer much. 7. It will make thee highly prize it. But I say, the Soul should be often inquireing how things stand between God, and it; Are the terms right between God and my soul? Am I at peace with him, or am I not? if not, how can I sleep? how can I go about my business, and God be an enemy to me? And if I do go about my business, it is a sign of a bold, and presumptuous heart to go up and down merrily, and quietly, and yet this great question, how terms are between God, and my soul comes not to be determined of. Would you then know whether indeed the terms are good, and right, and peaceable between God, and you? 1 First, Certainly, except thou hast laid down all thy weapons of war, and enmity against God, thou art not yet at peace with him. And canst thou in the uprightness of thy heart appeal thus unto God? Lord, thou knowest there's no weapon of enmity against thee in my heart that ever I have taken notice of, but I have been willing, and shall be willing to lay it down, and God forbidden that ever there should be the least weapon of war found in my heart against God. Every known sin in thee is a weapon of warfare against God, and though thou shouldst lay down many, yet if that be not laid down; if thou keepest any one known sin within thee, certainly that one sin is enough to make an eternal breach, and enmity between God, and thy soul. Now, be not at quiet, be not at rest in thy own spirit, do not sleep quietly this night, except thou canst bring thy heart to this, that thou canst go in secret between God and thyself, and say; O Lord, thou knowest I have renounced all the ways of sins that ever thou hast revealed to me, though my sins do cleave to me as close as my skin to my flesh, yet as soon as I take notice of them, as soon as thou makest them known unto me; I cry out and complain against them. As suppose in time of war, some come into your houses, and you know not at their first coming who they are: but are afterward by their Carriage, and behaviour, and by their speech you come to take notice that they are of your enemies: Now it after taking notice of them, you shall make much of them, and Cherish them, and entertain them, and supply their wants, give them Money, or Plate, or what else you have, you will be found to be an enemy to the State. But if as soon as you take notice of them, you desire them to be gone, and you do what you can to thrust them out of your doors; and if they be too strong for you, you go and complain to your neighbour, or to the Officers that are about you, and you desire them to afford you some strength to apprehend them, this cannot be charged upon you, that you are an enemy to the state, why? Because though they be in your house, yet it is full sore against your wills. And so, many men, though they entertain their Corruptions, and Cherish them, and fulfil the lusts of them, they think to put it off with this, what will you have me to do? I cannot help it: But do you complain of it? do you cry out unto God, and say, Lord here is an enemy, an enemy to thee, as well as unto myself? an enemy to thy glory, as well as to my own soul; O that thou wouldst come in and cast this enemy of mine & thine out of my heart, I cannot sleep quiet, I cannot rest, and be at peace so long as this enemy is within me, till thou comest and cast it out. This is a sign that thou art at peace with God, if thou hast laid down thy weapons of warfare against God, and art at enmity with every sin: If thou entertainest in thy bosom no known sin, though never so secret. And this is the most eminent sign that can be, so that the weakest Christian may be able to apply it to himself, and come to know somewhat about this peace with God. 2 Secondly, If thou wouldst know whether God, and thee be reconciled, then let me put this to thee: What Treaties have there been made between God, and thy Soul? for this you must know, that though there may be a Peace indeed made between God and thee, in some kind even from eternity (as I shall afterwards show you) yet before it come into thy heart, before thou canst come to know it, there must a Treaty pass between God, and thee. Reonciliation that is from eternity comes from Treaties between God the father, and God the Son, and that Reconciliation that in time comes into the Conscience, is a fruit of some Treaty that hath been between God, and thyself. As for example: When God would be at peace with a Soul, he summons that Soul to come in, he tells it that it is an enemy to him, and that he is going on in contrary ways to him. As usually you know when enemies come to a Town, they will first summon the Town before they storm it: So the Lord summons thee to come in. When did God ever summon thy heart? Hast thou felt the power of God's summons in thy soul? Then again: Hast thou felt much intercourse between God and thy Soul? Hath God been speaking to thy heart, and thy heart speaking unto God? Hath God been working towards thee, and hath thy heart been working towards God? Hath the Lord sent unto thee by his word, and hast thou sent up unto him by prayer, and as the Lord waits upon thee to know what thy answer is when he speaks to thee: So, dost thou wait upon him to know his answer when thou prayest, What have been the Treaties that have passed secretly in thy closet between God and thy Soul? Thou dost not go on in a dull way, and come and hear the word of God, but never hear the voice of God, but when thou comest to hear God's word, thou hearest God's voice, thou hearest him speak unto thee, Treating with thee about matters of Peace, and thou feelest God's Spirit drawing thy heart, and telling somewhat of God's mind unto thee: perhaps at this time, and for the present whilst thou art hearing, thou tellest God secretly by ejaculations. Lord I am willing to accept of those terms of Peace, and Reconciliation; I am willing to accept of the Conditions of the Covenant. Or perhaps when thou dost not this when thou art hearing, yet when thou art got alone, than thou openest thyself more unto God, and sendest a full answer unto God. This is the way of treating, that when thou comest to hear God's word offering terms of peace, and requireing such, and such terms, thou at the very hearing sendest up by ejaculations secretly in answer to God, Lord, I accept of the terms, and when thou art gone, sendest up a full answer, and then how dost thou bless his name that ever he was pleased to offer such terms unto thee, though they were a thousand times harder. Hath there ever been any such do in thy heart? hath it been one of the greatest works that ever thy heart hath been set upon? hath thy heart been set more upon this work of the treaty with God about peace, than about any thing that ever concerned thee in all thy life? Then it is a good evidence unto thee that thou art in a way of Peace, and if thy Conscience speaks peace unto thee from this, it will be a comfortable evidence indeed. But the truth is I cannot give you the full, and through evidence, so as fully to sattisfy your heart till I come to the next point. To show you how the heart is brought to Christ and reconciled to God in him. But somewhat may be done to help the soul that way. 3 Thirdly, the Third Sign therefore is this. If thou be'st at peace with God, then upon Gods being pacified towards thee, and upon thy apprehension of it, it will make thee look back to thy former wretched deal with God, and be confounded in thy own thoughts, and cause thee even to abhor thyself for that cursed carriage of thy heart towards him, and deal with him when thou wert in away of opposition, and when thou wert walking Contrary to him. I will give you a most excellent scripture for that: it is in the 16. of Ezek. the latter end. That thou mayest remember and be confounded, and never open thy mouth any more; Why? Because of thy shame, when I am pacified towards thee for all that thou hast done; that is the time you see when the soul comes to be ashamed of its wretched deal with God, and be confounded in the thought thereof, even when the Lord is pacified towards it for all the evil that it hath done towards him. Lay this therefore, (when you lay aside this Book and are got alone,) warm to hearts. A man would think, if God should ask the question, that this should rather be answered when God comes, and reveals the fruits of this wrath towards a soul, no, but when I am pacified, (saith God) towards thee; then thou shalt be confounded, and never open thy mouth any more. So that if thou hast any evidence, any found evidence to thy soul that the Lord is pacified towards thee for all the evil that thou hast done against him, it will make thee look back to thy former actings, and when thou dost remember them thou wilt be Confounded in thy own thoughts, and whatsoever God doth do with thee, thou wilt never open thy mouth any more but be ashamed of thyself for all thy wicked deal towards God. Many of your Consciences may tell you that there hath been divers horrible things acted by you against the Lord, what sins have not many of you lived in? do you hope that God is reconciled to you, and pacified towards you for all those horrible things that you have done? If he be, you will upon this grace of God towards you, look back upon what you have done formerly, and be confounded in your own souls, and the mroe you apprehend your peace to be made with God, the more will you be ashamed, and the more will you be troubled for what you have done. Many a wretched sinner that hath lived in ways of sin, when the fear of death comes upon him will be confounded & ashamed of what he hath done; & then he will complain, & cry out to others, and desire them to pray for him; but that is not the thing that God here speaks of, for let God but set such a one upon his feet again, and free him from his sickness, and fears, he is no longer confounded, and ashamed, but will be as jolly, and as merry as before. But if God indeed be pacified towards thy soul, thou wilt then be confounded, and ashamed for all the evils that thou hast done against him. This is as comfortable an argument that peace is made betwixt God, and us, and that he is reconciled towards us, as any I know, when upon the apprehension of that peace and Reconciliation we come to be confounded in our own Souls. 4 Fourthly, One that is at peace with God, will evermore be on God's side, he will go which way the cause of God goes, and he will be content though it be never so dangerous to venture himself on God's side. As such a one by a secret instinct from God himself is able to know and distinguish which is God's side, and he is not so full of questions as others are: So being once reconciled to God, and at friendship with him, he will always be on that side. Many will say, indeed if we knew which were God's side, we would be of it: friends, the reason why you find it so hard to find, and discern the side of God, and to know it, it is because you are not friends to God; if God were thy friend, his secrets would be made known unto thee: try now whether it be so with thee or no: where ever thou art; if there be sideing against God, though there be but few that stand up for him, and his Cause, thou wilt be sure to join with them that stand for God, though they be the fewest, and though they be meanest in the Town where thou livest: this is a true argument that thou art one that art at peace with God. 5 Fifthly, If thou be'st at peace with God, this peace hath a great deal of power to preserve thee from evil Phil. 4.7. The Peace of God shall keep your hearts, saith the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep as with aguard, or as in a garrison. Solomon's Bed was not so well guarded, Cant. 3.7, 8. as a Saint is, by the power of God without him, and the Peace of God within him. shall guard your hearts, So the word is, it will guard as a House is guarded with a Troop of Horse, or Band of Soldiers: if temptations come, the peace of God will guard your hearts, and keep you in a gracious frame, it will be of a mighty power to keep the soul from evil, I do not know a stronger guard in the world to keep a man from the evil of sin, than the peace of God made known unto the Soul is. 6 Again, if thou be'st at peace with God, As one that is well booted or buskined can walk unhurt amidst briers and brambles. So may he amidst Satan's snares that is fortified with Gospel comforts, whereby God creates Peace. this peace will enable thee to suffer much in God's cause. Eph. 6.15. Being shod with the preparation of the Gospel of Peace; that is, the Peace that the Gospel doth bring will enable thee to tread upon sharp stones; for, from thence the phrase is taken, and signifies as much. In those places they use to go with Sandals under their feet, it being grievous, and hurtful to them to go barefoot upon sharp stones. So saith the Apostle, you may meet with rough, and sharp ways in your Christian course, but the Peace which the Gospel doth bring will be as shoes to enable you to go upon those sharp stones. Doth the peace of God enable you to suffer much for God? it is a sign than that you are at Peace with him. 7 Lastly, He that is at Peace with God, doth set a mighty high esteem upon that peace, he will not easily part with it, he will not easily lose it, that is the Bird in the bosom that he desires to keep singing, whatsoever becomes of him, so long as he can keep that Bird singing in his breast, he thinks himself well enough, though he should meet with never so many difficulties, and hardships in the ways of God. One that hath got this peace with God knows how to prize it, for the truth is, ordinarily, it is gotten with a great deal of difficulty, it cost them somewhat, and it cost Jesus Christ somewhat before they could get it. Hast thou got peace with God? if it be of the right stamp, know, it cost thee dear, and it cost Jesus Christ dear, and surely now thou hast it, it will be dear likewise to thy soul: So that if Sin should present itself to thee, and go about to withdraw thy heart from God unto that which is evil, this will be the very thought of thy heart (though perhaps there may be pleasure and profit in the way which sin presents to thee) this will be the very thought of thy heart, Will it not hinder my peace with God? If there be the least suspicion of that, away with it saith the soul, I will not buy the pleasure, or the profit of sin at so dear a rate. It saith unto sin as the Fig Tree, and Olive Tree, said unto the other Trees when they would come and persuade them to rule over them. Shall I lose my sweetness saith the Fig Tree, and my fattness saith the Olive Tree, to come and be King over you? So saith the heart that is reconciled unto God, when sin, and the world presents themselves to it, shall I lose my sweetenss, and my fatness? shall I lose that blessed quietude that is between God and me, to come, and close with you? O, God forbidden, surely, I will never buy the sweet of Sin at such a dear rate. It is true indeed, the men of the world who have a false peace, will venture that peace upon any light occasion. If a man have a Jewel that is but a false Jewel, such a thing as a Bristol stone is, that it may be is not worth two pence, he will not be much careful of it. But if he have a Jewel that is a true Diamond or that is a right Pearl, he will not venture that upon a little matter. The Peace that most men have, is a counterfeit false Peace and they will soon venture it upon any terms. These men that can so readily yield to the Temptations of sin; it is an evident argument, that the Peace they have is but a false peace, and that is the reason they can part with it upon such easy conditions. But the soul that hath true peace with God, looks upon it as a Jewel of an inestimable value, as a precious Pearl: Here is my happiness saith he, you shall not have this away from me with a whistle, with a light matter, I will not part with this so, which cost me so dear, and which cost Jesus Christ himself so dear, no less than his own blood. Most people in the world think they have peace with God, but let me ask, what did your peace cost you? It cost little, and so lightly come lightly go: that is the reason of all your lose professors that walk so carelessly in their ways, the peace they have had comes lightly to them, and so goes lightly away from them, they have patched to themselves a peace, but they have not the right understanding of the mystery of the souls Reconciliation to God, and that is the very ground of the looseness of their conversations. Thus I have endeavoured to help you to examine your peace whether it be true, or no. If you can upon these signs, or notes conclude your peace to be right; Blessed are you, go your ways rejoicing, and join with the Angels in their song; Glory be to God in Heaven, and peace on Earth; glory be to the great God that is on high, that hath not only made peace on Earth, but made peace in my bosom; and therefore O my soul return unto thy rest. Thy soul may now even take its ease. You have a notable expression concerning this in Psal. 25.12. where speaking of the happiness of the godly, he saith, What man is he that feareth the Lord, his soul shall dwell at ease; O! it is a blessed thing to have a soul dwell at ease. You would fain have comfortable Habitations for your bodies where you may live at ease, and not be disturbed, or be troubled, either with i'll neighbours, or with fear of enemies; O! but to have your Souls dwell at ease, that is your happiness: and therefore, though in many places of the nation our Brethren abroad can have no houses wherein they may live at ease, but are always in great straits and dangers, yet by this peace with God, if it be made sure unto thee, though thou wert in the midst of thy enemies, thy soul may come to dwell at ease. Remember that place therefore, it is a blessed and a sweet promise, and you should make much of it in such troublesome times as these are, that he that fears the Lord, his soul shall dwell at ease. CHAP. 9 Use. 3. To seek to make our Peace with God: five helps thereunto. 1. Keep from the outward Acts of sin. 2. Labour to set God continully before you. 3. Resolve not to be at Peace with yourselves till you be at Peace with God. 4. Seek Peace with God on his own Conditions. 5. Prize Peace with God now, as you will value it at the day of Judgement. THat we may conclude this particular of the excellency of our Reconciliation with God: there is yet another Use which we may make of it. And that is this. Use 3. If it be of such a great excellency to be at peace with God: O that you would all be in love with it, that you would all seek to make your peace with him who is the great Reconciler. You will say, Can we make our peace with God? No, you cannot do it, but it is in a great part done to your hands if you have but hearts to seek after it. It is true, there is another point (but that will fall in afterward) to show how it is done to the hand of some already. But for the present, you must know, that you can have no evidence to your own Conscience, till you seek after this peace: and the truth is if we either knew the need of it, or the excellency of the enjoyment of it, we would never be at rest in any thing till we come to be assured that it is ours. You will say, What shall we do? I Answer; though we know that it is the great work of Christ to make our peace with God; yet God requires this, and in requiring it (if you belong to him) he will convey some secret influences of his grace into you to enable you to do it; be will give you a heart to labour for it, which indeed is one sign of our peace. Help 1. And therefore let me persuade you to do what you can, do but keep (for the present) from the outward acts of sin; and do not wilfully give way to the inward or outward acts of sin, labour to get your hearts to this, that may you say, the Lord knows I do not wilfully yield to any known sin, convince your hearts, possess your hearts throughly with this, that it is the great work that you have to do in the world, that this is that one thing that is necessary for your souls, and you shall find, that even this will be a mighty thing to help you on. Help 2. Again, Labour to set God Continually before you; the greatness of God, the Majesty of God, the power of God, the goodness of God, labour to set these before you, thereby to draw your hearts to seek after your making your peace with God. There is an excellent Scripture in Isa. 27.5. That hath some difficulty for the understanding of it, but it is very sweet if rightly understood. Let him take hold of my strength that he may make peace with me, and he shall make Peace with me: it is a strange kind of Phrase, and I find a great deal of difference amongst Interpreters about this text. I find Mr. Calvin, that usually hits as right as most, carrying of it by way of interogation, and so he saith you may read it thus. Will he take hold of my strength that he may make peace with me? as if he should have said, what will he do? will he stay so long till he come to be made sensible of my power upon him, and of my strength to bring him down? and than it may be he will make peace with me. Thus many do, they stay till God comes to make them sensible of his power, and of his strength, and then they will make their peace with God. But I can hardly think this to be the scope, only it is a very good meditation to set God before you in his power, & in his strength, & in his glory, and to meditate with yourselves thus: O, if the Lord should come now, and make me apprehensive, and sensible of that power, and strength of his, indeed this will stir up my heart to seek to make my peace with him. What is the reason that there comes so many shrieks, and cry from souls when they are sensible of God's power, and strength? O! they well know what a mighty God they have to do withal: the truth is the reason why men do not make it their work now to seek Reconciliation and peace with God; it is because they are not apprehensive of the power, and majesty, and glory that is in God, how God is above them, and can bring them under, and make them vile, and base when he pleaseth. Therefore it is a good interpretation of the words, Will he take hold, or apprehend my strength, (so the word signifies) that he may make peace with me? But to me, the meaning is rather this, will he rather make use of my goodness, and my mercy, and so make peace with me? For that is the strength that is here meant, and that I shall show you from the dependence; only first let me tell you, that in Scripture [Strength] is often used for God's goodness, and mercy, his power to do good, as well as his power to inflict misery, and judgement. I will give you but a scripture or two for that. Num. 14.17. And now I beseech thee let the power of my Lord be great, according as thou hast spoken, saying, the Lord is of long Suffering, & of great mercy, forgiving iniquity and trangression, etc. And in vers, 19 Pardon I beseech thee, the iniquity of this people, according to the greatness of thy mercy. When Moses is pleading with God for a pacification between him and his people, he makes use of God's power, O Lord (saith he) according to the greatness of thy power, or according to the greatness of thy strength (for it is all one) do this. So Psal. 27. The Lord is the strength of my life; where God's power, and strength are terms used to set out the way of God towards David. And here the word doth signify such a kind of strength as is to help a thing that is very weak, that as the Vine being very weak, and being left to itself, falls down, and therefore you use to put props under your Vines which have more strength in them than the Vines have in themselves to keep them up, and that is the very word in the Original which is translated [Strength] as if God should have said, will he take hold on me, as on a prop? And that this is the meaning of it, appears by the dependence of the words, for the Prophet in that Chapter was speaking of the goodness of God to his Vinyard, vers. 2. In that day Sing you unto her a Vinyard of Red wine, I the Lord do keep it, I will water it every moment, lest any hurt it, I will keep it night and day: what a sweet promise is this of God to his Church: Are there a great many enemies abroad that are strong and powerful, and of swift feet, ready to shed blood? mark, in one verse you shall read three I's, I, I, I, saith God; I oppose myself to all the enemies of my Church: I do keep it, I will water it every moment, I will keep it: but what shall become of it in the night? I will keep it saith he, night and day. We have here a promise to help us to sleep quietly. Well, he goes on, verse 4. Fury is not in me; though it is true, I may come against you in such ways that you may think I am provoked, but saith he, fuiry is not in me, I am not provoked in a revenging way towards my people. Who would set the Briers, and Thorns against me in Battle? there are a Company of wicked and ungodly men that may set themselves against me like Briers, and Thorns; But saith he, I will go through them if they come in my way, I will consume them, I will burn them together. But my people, they are my Vinyard, I will deal gently with them, I will be a prop, and a support to them. And then he comes in with this, let them take hold of my strength that they may make peace with me: as if he should say, you are poor weak creatures, you are indeed my Vinyard, and my Vine, but you are weak, and when a storm comes, you are ready to bow down, and lie quash upon the ground; yea, but saith God, though you think that my wrath is abroad in the world, yet my power and my wrath is against mine enemies, and all my power, and my strength, are for you, it is no otherwise but as the setting of a prop under a Vine in a time of tempest when a storm would beat the Vine to the ground, my power shall be set under to keep it up. Now you should (saith he) take hold of this my strength, as the Vine claspeth about the prop, and so make peace with me. This is an excellent text to put you on in these dangerous times to be sure to make peace with God. You that are godly, and have some hopes that God is at peace with you, it may be you are troubled with fears of danger, know that God puts under his power, and his strength, and he would have you take hold of it, take hold of my strength saith he, even as the Vine takes hold of the prop, and so by renewing the act of Faith upon my power, and goodness, thereby you shall renew your peace with me, that whatsoever fury is abroad to burn the Briers, and Thorns, yet you shall have peace with me, and that power of mine that is put forth to destroy them, shall be a prop to uphold you. So that this Scripture, as it makes much for the openning of what I said before, so it seems to put you on to a labouring, and endeavouring to make your peace with God in troublesome times. Set therefore before your eyes the power of God, the greatness of God: That is one interpretation. Then set before your eyes the goodness, and the mercy of God, that your hearts may come and twist themselves about this God, as the Vine doth about the prop, or the hop about the pole. Help 3. In your making your peace with God, observe this rule: To resolve with your own hearts, that you will never be at peace with yourselves till you be at peace with God, that you will never have any peace in your own hearts, till you have gotten true peace with God. I do not say, that you should resolve never to have peace with others, but I say, resolve never to be at peace with yourselves: and it is a good controversy when men are at contention with their evil hearts. Say within yourselves, shall I be at peace with this wretched heart that is an enemy unto God? God forbidden, this heart of mine shall be brought down, and be at peace with God before ever I will be at peace with it. It is that which destroys many a soul, that they are so indulgent to their own hearts, they are loath to fall out with them. And the truth is, many keep on in ways of enmity against God, because they are loath to fall out with their own hearts, we should be willing our hearts should be troubled all our days, that the foundation of our peace, and quiet might by this be laid, and accomplished. Help 4. And then another way is this. Come in before God, even with a Rope about thy neck, and with Sackcloth upon thy loins, cast thyself down before the Lord, and beseech him to write his own terms, give up thy heart unto God as it were a Blank, and pray the Lord to write his own Conditions, only that God might be at peace with thee. And if thou dost so indeed, then manifest the truth of it thus. That if afterwards any temptation to any sin comes, or if thou be'st cast upon any duty, and findest thy heart backward thereto, make use then of the disposition of thy heart: think thus: Was there not a time when I did seek to make my peace with God? was there not a time when I did cast myself before the Lord, and did then give up myself as a blank to God, and entreated him to write his own conditions? and now God requires this duty of me, and I am loath to come to it, O, I do not do now so as I said I would do when I was seeking for peace. Here is such a temptation to sin; O how opposite is this to that which I promised to God when I gave up my heart unto him. My Brothers, I put this to you, either you have come into God's presence, and as poor humbled souls have given up your hearts to God as Blanks for him to write his own terms upon; or you have not: If you have not; than you are not at peace with God, and so you may go away assured that you have nor done that great work which concerns you ten thousand times more than your breathing in the Air. But you will say, I hope I have done this, I have been in my Closet giving up my heart as a Blank to God to write what Conditions he pleaseth, and I have professed to yield unto any terms. Have you done so? Examine then the course of your lives, how answerable your actions are to such a thing. You should do this at every fast, for every fast is either to make peace, or to renew your peace. Now this is one work of a day of Atonement, to come in before the Lord and to yield yourselves up unto him; and at the latter end of a day of fasting, to enter into Covenant with God, to give up your hearts unto God as a blank to write what he pleaseth. Either this must be done, or else you take God's name in vain. Now if you do this, or have done this in the uprightness of your hearts; then make use of this when any temptation comes, and say within yourselves; O! this is suitable for one that hath given up his heart to God. Help. 5. O that we could now prise and make as present before us, what this peace will be to us at the day of Judgement, when the glorious appearing of the great God shall be; than you think it will be worth somewhat, labour now to make it to your hearts of as much worth as it will be then, endeavour to realize it now as it will be then. Certainly that is the reason there is no more stir of the hearts of me● after their making up of peace with God, because they do not apprehend really what that peace will be worth another day. You have a precious Scripture in the 2 Pet. 3.14. Wherefore Beloved seeing we look for such things, be diligent that you be found of him in Peace. Do you not believe that there will be a manifesting of the glorious God one day in another manner than ever he was manifested here in the world? Do you not look for such things? If you do, certainly you will be glad to be at peace with God, Seeing you look for such things (saith the Apostle) be diligent that you may be found of him in Peace; let this take up your thoughts as the greatest business that your hearts can be set upon, that you may be found of him in peace. Woe be to you if you be then found enemies to God; what will become of you, if you be not found of him in peace? it had been better for you, that you had never been born. But how found of him in peace? mark what follows, without spot and blameless; this is the way to be at peace with God. But you will say, O Lord, if this be required as a way to be found of him in peace, that we should be without spot, and blameless, than we are undone, for who can be found of God without spot, and blameless? Yet you see, this is the word of God, and this is the truth of God, and truth must stand, it is a certain truth, that whosoever shall be found of God in peace when that glorious appearance of his shall be, he must be without spot, & blameless. If God find any one spot upon you, he will proceed against you as an enemy. But you will say, How is that? First in Christ, there the soul stands before the Lord without spot, clear in the point of Justification: and likewise Evangelically it may be found so in God's esteem, for God calls the uprightness of a man's heart perfection in other Scriptures. Be perfect as your heavenly Father is perfect, and let us perfect holiness in the fear of God. God looks so upon it, because God pardoneth all in Christ, & accepteth of believers in Christ; & so they are pesented before him spotless, and blameless, and he gives them a heart too, to endeavour to wash away their spot, and blame, and so to walk blameless before the Lord, and before men. This is the way of coming to make your peace with God. And O! that the reading this Book might be a means that some soul might be reconciled unto God, that was an enemy to him before: O! that this scripture might be fulfilled in the bosoms of some souls. And thus, though but very briefly I have passed over the opening of this point of Reconciliation: with the excellencies, and the blessed fruits of it. CHAP. 10. God gins the work of Reconciliation with man. Now the thing which I thought to have finished in this Chapter (but shall not until the following Chapter) is this. That God is aforehand with his people in Reconciling himself, he gins the work. To wit (saith the text) that God was in Christ Reconciling the world etc. It is God that gins the work of Reconciliation, and if God did not begin it, certainly we should never be reconciled unto him. It is God first that gins to have any thoughts about Reconciliation, and if he should not have done it, we would never have thought on it, but have gone on desperate enemies to him all our lives. Secondly, It is God that finds the way of Reconciliation, we could never think of a way, or if we did, we could never have found out a way. Thirdly, It is God that gins to offer terms of Reconciliation, we would never go unto God, except God came unto us, such is the stoutness of our hearts. Fourthly, It is God that must not only come once, but again, and again; after we have refused, God must begin again. Indeed a 'mongst men, when an Inferior hath offended one that is above him, he will say, let him come to me, if he wil God doth not stand upon such terms, God doth not say, let man come unto me first, No, saith God, I will go unto him. A man will say, if he be the superior, I will never trouble my thoughts about it; it shall come from him first. But God doth not say so, his thoughts hath been towards us, & that from eternity; the Lord from eternity hath had thoughts of peace towards us, and he hath found out ways for it; and he comes first to offer it. But faith one that is offended with another; I have been content to yield so far as to come to him, and to offer him Peace; but I will never do it more; if ever there be any Reconciliation between us, I warrant you, he shall come to me the next time. God doth not say so to us; we were undone if he should; if God should come once, and offer peace to us, and upon our refusal should stand upon such terms as men do, and say, well, I have offered peace once; but they shall begin next, or else there shall be no peace between us. No, saith God; though I have offered it once, and it hath been refused, I will offer it again. Help. 5. Yea further; God is fain first to yield to his poor Creature. It may be man may be wrought so far as to say; I will send to such a man the second time; but when they are at parley, and are together, you shall see them, (if one of them be superior to the other) stand upon this; who shall yield first, and it will be hard to bring the Superior to yield. But God is not so. When we come to treat with God about our peace, and Reconciliation with him, though our hearts stand against it, yet God yields first. And for that you have a notable Text Rom. 5.10. If when we were enemies we were Reconciled unto God; which Phrase doth plainly note, that God is first contented to yield on his part: this is the infinite grace, and goodness towards man thus to begin with man in the point of Reconciliation. CHAP. 11Vses of God's beginning with man to be Reconciled. Use. 1. Admire his goodness in beginning, seeing he had no need of us; and had so great advantage against us. Use. 2. Begin to seek peace even with our inferiors. Use. 3. The cetrainty of our salvation being reconciled. Use. 4. Not to be backward and hang off when God calls to duty. A Fourth Particular propounded at the beginning of this treatise in the first chapter, is this. That God gins first with man to be reconciled unto him. In this great work of making peace, it is God that gins it. God was in Christ Reconciling the world to himself. In which part of the verse there are these four things further to be handled. First, That God gins the work. Secondly, That it is in Christ. Thirdly, That God was a doing of this, even from eternity. And Lastly. That the Subject of this is the World. There was a word or two, hinted of the first of these in the last chapter. It is God that gins the work of our Reconciliation; and if he had not begun, we would never have had thoughts of it, we would never have known how to have gone about to have reconciled ourselves unto him, and although we could have known how to have done it, yet our stout, and stubborn hearts would never have yielded unto God; it is God that must begin the work. And he doth not only begin with us, but indeed he continueth too: although he hath begun, yet if he do not go on, and after our rejecting being reconciled unto him the first, and second, and third, and fourth time; if he should not still himself begin the work a new, again, and again, and again; we would never come to be reconciled unto him. I will but only give you two or three passages by way of application; having treated somewhat of this already; and so pass on. Use. 1 First, Let us learn to admire the goodness of God to wretched man, his goodness that he should be pleased to begin this work of Reconciliation with us, for do but consider the infinite distance that is between God, and us. O! infinite gondness, that so great a God should begin with such a poor vild Creature as man is. Amongst men if one be but a little inferior to an other, and if he be fallen out with him that is beneath him, he takes it in scorn for him to begin to make peace: No, saith he let him come to me, and seek me, if he wil If God had stood upon such terms, all the Children of men would have been damned eternally. When God saw that we would perish for ever, and that we would never so much as have thought of being reconciled to him: O, than the bowels of his Compassion earned towards us; and saith he, I will begin with them first, for I see they will not begin. They indeed began to make the Breach, they began to sin against me and that will be a second Consideration which makes the grace of God so much the more, that the breach is made on man's part: that all the wrong that is done, is on man's part. Amongst men, if one be great though he himself hath done the wrong, yet he expecteth his inferior should come and crouch unto him; but if his inferior have begun the quarrel, and have done the wrong he will be sure then to stand it out, and expect that his inferior should seek after a Reconciliation with him. But here; behold, though we began the quarrel, though we had done all the wrong, and God never had done us any; yet so infintly gracious is the Lord, that he gins first. God was in Christ Reconciling the world to himself. Yea, further; the Lord hath no need of us. Among men; if one falls out with another, he may happily say, well, I see I shall have use of this man, I shall have need of him, for this and that business, or for such and such an employment, and upon this account, though he be his inferior (for superiors may have need of their inferiors) he is willing to be reconciled unto him; but God hath no such need of us, God can tell how to glorify his own name, though we do all perish eternally: it is not for any use that God hath of us that he comes to begin the work of Reconciliation with us. Besides, God hath us at infinite advantage to do with us what he pleaseth. Indeed a man perhaps will be willing to be reconciled with his enemy, because he sees it will cost him much to make his party good against him, it will put him to much trouble. But there is no such cause between God and us, for God hath us under his feet; for a man that hath gotten his enemy under his feet, and hath him at all the advantages that can be, for him to sue to him to be reconcinciled, you will say it is a rare thing, and where is there such a thing in the world? But behold, God doth this with us, though he have us at infinite advantage to do with us whatsoever he pleaseth, and can fetch out his glory from our ruin, and eternal misery; yet he gins the work of Reconciliation with us. Oh! admire the infinite grace of God toward wretched and sinful man. This will be the work of the Angels in Heaven to all eternity, to admire at God's rich grace even in this one branch of the Gospel; his beginning the work of Reconciliation. Use. 2. And then, Another Use of it may be this. To teach us not to think much, but to begin to seek peace even with our inferiors; learn we by the example of God; that if there be falling out between one neighbour and another, or between one friend and another, not to think much to begin the work of peace. We think it would be a dishonour for us to yield so far; we say, what is he not my inferior, shall I send to him? Why, it is God's glory to do it; God doth not only do it to us, but he accounts it his glory so to do. It is a great part of the glory of God that he is willing to yield to us, and to send to us about terms of Reconciliation. And shall that which makes God to be glorious be accounted a dishonour to thee; shall it make thee unglorious, when it makes God to be glorious? If it be an excellency in God, surly it is no baseness, no dishonour in thee. What a proud heart hast thou that thou shouldest think that that doth debase thee too much which makes God to be a glorious God, that that which doth set so much glory upon God, should in thy thoughts put dishonour upon thee, as if thy honour were to be higher than the honour of God himself: Certainly those men that are of such implacable dispositions at least they will never yield to begin to make up their peace with others, but they will stand it out to the uttermost, though their consciences tell them, that they themselves have done a great deal of wrong, and that they could be willing there were a peace, only they will not begin. This proud and stout spirit in men, is an argument that they have not been acquainted with God's reconciling of himself unto them; for God's beginning to be reconciled unto thee, will make thee to begin reconciliation with thy inferior. You will say, why should not he begin first? It is true why should he not, it is his duty indeed, and so it is our duty to begin with God: but suppose he doth not begin; thou shouldest rather pity him, and look upon him in so much the more miserable Condition: and know that though thou hast the advantage of him, yet thou art to be like unto God in this particular. USE 3. Thirdly, A third Use of God's beginning the work of Reconciliation with us; is the Use that the Apostle himself makes in Rom. 5.10. If when we were enemies to God we were reconciled unto him by the death of his Son; how much more being reconciled we shall be saved by his life: here you see the Apostles inference upon God's gratiousness in himself; he being willing to be reconciled, when we were enemies; much more being reconciled we shall be saved: as if he should have said; all the goodness of God towards poor wretched sinful Creatures, when we were desperate enemies to him, and never thought of coming in to be reconciled unto him, yet the Lord himself finds out a way; and gins the work of making peace between him and our souls: surely then, being reconciled unto him, we shall be saved: What, shall God when we were a going on in a desperate way of enmity against him, shall this God come then to us, and have thoughts of peace and Love, and mercy to us? surely when we are reconciled, when we have hearts in some measure to love this God, and to serve, and fear him, he will not cast us off; certainly no, it is better with us now than before. When we were enemies unto him, and desperate enemies, it had been then no wonder if God had cast us off, and sent us to our own places to lie for ever under the infinite burden of his wrath; but the Lord had then thoughts of peace towards us, it is therefore now far otherwise with us; though it is true, we have many corruptions in us, but we can appeal unto God that our Souls love him, and that the desire of our hearts are to fear, and serve him; we can in some measure be able to say; Lord, thou that knowest all things, knowest, that there is nothing in the world our Souls desire more than to overcome these Corruptions; there is no burden in all the world like unto the burden of sin; there is nothing so grievous to us as this, that we have such vile hearts and natures that can serve him no better than we do; and if God should ask us what we would have from him, we can say in the sincerity of our souls; Lord thou knowest we would not ask Riches, or Honours, to be Kings, and Princes in the world; but Oh, that we might be delivered from the remayner of the corruption that is in our hearts, from such, and such distempers of our Souls whereby we dishonour thy name continually: Certainly if the hearts of men be in this disposition, they may gather a comfortable argument to themselves, and conclude thus: There was a time that I went on as a dsperate enemy unto God, and I lived without God in the world, and never minded the power, and the majesty, and the Dominion of God over me, but as if I were born to nothing else but to sin against God; I followed my own lusts with all manner of greediness, but behold then, even at that time the Lord had thoughts of mercy towards me, and he took me perhaps when I came to the hearing of the word with a purpose to contemn, and despise it, and to ieer at it; yet at that very time he took me, and spoke to my heart, and shown me Jesus Christ, and his mercy, and then he broke my heart: now the Lord knows though when I come to the word I profit not as I should, yet I come with a heart desiring to profit; and I would fain know the mind of God in it; and before I come, I go to God, and desire him to show me some part of his will; Will God now cast me off when being a desperate enemy to him he had thoughts of mercy towards me? will he cast me off for those infirmities that I have now? I know I have not a heart opposite to that Grace, though I have a heartful of distempers: I am not an enemy unto God as I was before, and an enemy to his people, and ordinances; No, my heart is towards him, my heart is towards his people, and towards his Ordinances; and was God reconciled to me then, even whilst I was an enemy, and will he now cast me off for weaknesses; and infirmities? Certainly it cannot be. O make much of that place of the Apostle. If when we were enemies unto God we were reconciled unto him; much more, saith he; certainly now God will not cast us off, but we shall be saved. That is a third use that we may make of God's beginning the work of Reconciliation. USE, 4. A Fourth is this; Was God beginning with us, and did he so begin with us? then let not us be backward with God, let us not hang off in any duty when God calls us to do it, but presently come in; let it not be long before we perform any duty, let us not stand out, and defer with God, and say, I will, and I will hereafter: certainly that Soul that comes to understand the goodness of God, how God began with us in making of peace before ever we had thoughts of it; it will be a mighty argument to put the Soul on to make haste to the doing of any duty which God calls for, and to be speedy in the Service of God, because he was pleased at first to begin. But we pass that of God's beginning to be reconciled unto us, and come to that which is indeed the main in this point of Reconciliation in the Text; and even the principal of all the Doctrines that are in the Gospel; To wit, That God was in, Christ Reconcileing the world to himself. CHAP. 12. Doct. Our Reconciliation with God is made in Christ. Seven things propounded for opening the Doctrine. YOu have read much of the blessedness of Reconciliation, what a happy condition it is to be at peace with God, especially in these times of war, and trouble, when there is so little peace in the Land. And you have read that God gins the work; But how doth he do it? observe; it is not God merely considered as Creator of Heaven, and Earth, that infinite first being of all things; But (the first thing propounded in the first Chapter to be opened is this,) It is God [in Christ] reconciling him to the world. God and man were enemies; an enmity, and a breach there was, and the breach was infinitely wide, and dreadful; how shall God and man now come to be reconciled? you will say, the Lord is a God of infinite mercy, and he sees his poor creatures must needs perish eternally if he come to take advantage against them; therefore it may be God was willing to pass by all, and so free of himself, and his own free Grace to be reconciled to such, and such creatures as have sinned against him, and so Reconciliation was made up; No, this was not the way, there is more required than this. Let God, and the creature be put together without any Further Consideration: and all the mercy of God on the one side; and all the Cries, and tears and repentings of the creature, on the other side, this will never make up a peace. This you must know is the Doctrine of the Gospel; that man having made a breach betwixt God, and himself, and consider God merely in himself, as he is himself, without relation to a Mediator; and then take all the mercy of God on one side, and all the tears, and repentings, the Cries and Prayers of the creature, on the otherside; and both these together can never make peace. What must there be more, you will say? That which we have in the Text, God [in Christ] reconciling the world. It is not God in himself reconciling the world to himself, but it is God in Christ. So that there must come something between God, and us as to the matter of Reconciliation, or otherwise there can never be a Reconciliation made. This thing I have often had occasion to treat of; and I am very willing upon every occasion to set this before those that I am to preach unto; for this is the great truth of the Gospel; and truly all our preaching should be, even to bring this truth home to the hearts of people; and whatsoever we preach, if it be not in order to this, we lose our labour, and God hath little glory from what we do, except it be in order to this; or as it may be some way a fruit of it. So then the point is this. Doct. Our Reconciliation with God is made in Christ. As we read of Jonah when the storms and tempests werein the Sea, and when the waves roared, and when the ship and the Mariners and all were like to be swallowed up, when jonah was cast into the sea, presently there was a calm. So, the storms, and tempests of Gods everlasting wrath are up against a Sinner, and the waves of that wrath are ready to swallow him up; But now Christ is cast into the heart of a man, and Christ being presented as one standing between God and man, all comes to be at a Calm. When the Disciples were upon the Sea, and the Sea troublesome; yet when Christ came, and rebuked the Sea, and the winds, all was still. So when there are troubles of Conscience, nothing can rebuke those troubles of Conscience; nothing can bring in peace and quiet into the soul, but only Christ coming into the heart; God is [in Christ] reconciling the world to himself. There is nothing more plain in the Scripture than this; that it is God in Christ that reconciles the world to himself. It is evident enough in the text, but I will give you a Scripture, or two for it, and then proceed to the opening of the point. That place in Rom. 5, 1. is most clear; Being justified by faith, we have peace with God; How? through our Lord Jesus Christ: no peace with God, but through our Lord Jesus Christ. It is an easy matter for us to say so; but to apprehend the necessity of this, that it must be through our Lord Jesus Christ that we have peace with God; to apprehend this clearly, and throughly, it is a great matter; and those know much of the mind of God that know this experimentally, and powerfully. In Eph. 2.13.14. In Jesus Christ you that were far off are made nigh through his blood, for he is our peace: This is spoken in two regards; he is our peace with God, it is apparent that it must be spoken in that regard, for so it follows in verse 18. through him we have access unto the father; but it is spoken of Christ's being our peace in regard of uniting us to the Church of God, to be made one with the people of God; but no saith God here is a reconciliation, are conciliation with God, and then a union with the people of God, with the church of God; the partition wall is broken down through Christ; and those that were as dogs before, are now set up at the table: and there is a peace made between God's people and us; for so Christ makes peace that way in taking away the enmity, that the people of God might be one together, as well as they are one with God. So in Collo. 1 21, 22. You that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled; How? In the body of his flesh through death to present you holy, and blameless, and unreprovable in his fight: and that in verse the 20. is remarkable for this purpose; have (saith he) made peace, How? through the blood of his Cross by him to reconcile allthings to himself: [by him] I say. so that the Apostle would put an emphasis on this, that we are reconciled by Christ, By him, Saith he: and he was not satisfied in saying of it once, but he repeateth it again, by him, I Say, whether they be things on Earth, or things in Heaven. There are two difficulties in this Scripture. first in that it is said, God hath reconciled all things to himself in Christ; how doth God reconcile all things to himself in Christ? we are now speaking of reconciling those that shall be Saved eternally; but here the Apostle speaks of reconciling of all things: God may be said to reconcile, not only Saints, but all things unto himself in this regard: In that all things were liable to destruction through man's Sin; and it is in Christ, and through Christ that any thing in the world is preserved in a good Condition. When you behold the Heavens, and the Earth, and the Sea, and all these things, and see the preservation of them in any good Condition; you must know it is all through Christ; and had it not been in regard of Christ, all things would have come to ruin, and confusion presenly, and so God reconcileth all things to himself in Christ. Further; All things are reconciled in Christ too, in this regard: In that now all things are through him come to be made Serviceable to those that are his Saints, and reconciled one's; and in that regard all things may be said to be reconciled to God; because they are reconciled to God's friends; whereas before, all Creatures were enemies t● us through Sin; and now through Christ they come to be made useful to us; and so unto God by us. A Second difficulty in this text is, How God hath by Christ reconciled all things in heaven; what things are there in Heaven that are Reconciled to God by Christ? We must understand that the things in Heaven that are said to be reconciled, are especially to be meant of the Angels. But you will say; How can the angels be reconciled to Christ, there was never a falling out, never an enmity between God and them? I Answer, That though in a proper sense, as reconciliation Concerns man, there is no reconciling of Angels unto God; yet because there is a nearer and a further and a more firm union made between God and the Angels through Jesus Christ than ever there was before or than ever there should have been, for aught we know, if Christ had not been; in that regard reconciliation may be said to be of things in Heaven; God and them being now by Christ more firmly made one, than ever they were before. And again though the Angels had never Sinned against God, and so were no actual enemies unto God; yet they were in a capacity of sinning, for they being but Creatures, they could not but be frail in themselves; and so liable to fall from God and to sin against him as well as those that did fall; therefore in regard of the establishment which they have now through Jesus Christ, because they are now confirmed in such a condition, that they are in an impossibility of falling from God, God having so taken them to himself, and they being so one with God, that they can never fall from him; in this regard also they may be said to be reconciled. For notwithstanding all the perfection of their Creation, they might have fallen into the same condition that those did that are now reserved in Chains to the Judgement of the great day. But now God hath so reconciled all things in Heaven by Jesus Christ, that the Angels themselves are more firmly made one with God than they were before. And further; the Lord doth receive them into a more entire affection of love, in, and by Jesus Christ, than he did before; the Lord looking upon the Angels, in and through Christ, there is a more through, firm, intimate entire affection of God towards them to establish them, and to accept of them in Jesus Christ. And besides they are reconciled to God, or unto us rather, because they are come to be our friends, whereas at first they were our enemies, so that in that regard there is a kind of Reconciliation; but because I conceive the text doth not so much intent that, we shall let it pass. Thus you see how God was in Christ reconciling to himself, even in some sense the very Angels themselves. This then is the first thing; the very thoughts that God had of entering into any terms, or parley with man about peace, is by Christ; that the Lords heart was inclined to man, it is from Christ; that the Lord would be willing to accept of any satisfaction, it is through Christ; that we have an access to God any way, it is through Christ. There is nothing from the one end of the work of Reconciliation to the other, but it is all through Christ. For further opening of this great point, there are these things to be propounded. First, Briefly, to show you the necessity of Christ's coming in, in order to our Reconciliation with God, and likewise that it could be no other way, but by Christ. Secondly, How christ comes to be a fit Reconciler. Thirdly, What it is that Christ hath engaged himself to, and performed according to his engagement for our Reconciliation. Fourthly, How that which Christ hath done comes to be made over to us, and that we come to have the fruit of it for our Reconciliation with God. Fiftly, The Consequences that flow from this; Namely, that our Reconciliation comes through Christ. Sixtly, The reasons why God will be reconciled to us through his Son, rather than any other way. And Lastly, To make some Application of al. These particulars might hold us some time; but because we often meet with much of this Doctrine of Reconciliation, and have divers times before, and are likely, if God lengthen out opportunities still to do it; therefore I intent to present all these seven particulars before you in a very short view. CHAP. 13. The necessity of Christ's coming in, for our Reconciliation. FOr the first, The necessity of Christ's coming in for our Reconciliation; and surely this is that which is to be in culcated, and beaten upon you again & again, for you neither know God nor Christ, nor your own estates, except you know the necessity of Christ's coming in to undertake in the work of Reconciliation. I suppose if we should ask any of you, how you hope to be saved; you will presently answer, by Jesus Christ. But the understanding of the absolute necessity that there was of Christ's coming in to reconcile us, and God together, is not so ordinary; therefore I beseech you seriously weigh it. The necessity of it in a word is this: There was such a distance made between God, and his Creatures through sin, as did put a necessity upon a Mediator to come between; the distance was so great; for God being the infinite first being, and we being his Creatures, the distance must needs be great; it is sin that made the distance between God, and us; and that was so vast, and wide, that it did necessarily require a Mediator to come between, and especially upon this ground; because the Lord was resolved to have that wrong that was done unto him by the sin of man perfectly made up; sin had wronged God, and God was resolved upon it, he was set upon it to have this wrong completely made up, and that he himself would be perfectly righted; and this God's Justice calls for; and thus stood the terms between God, and Man; Man having wronged God, and God and He are now at variance, and God stands upon it, and is resolved with himself thus; though I be willing to be at peace with them, yet I will be at peace with them, so as I will have the wrong that is done made up; my Justice shall be fully, and completely satisfied; I must be righted, for I am God; and there shall not be such a flaw remaining in my Justice to eternity, as that such and such Creatures should sin against me, and I pass it by without having any satisfaction; for saith God, this would be a flaw in my Justice for ever, and that I will not have, and therefore I will be righted in that wrong that is done me by the fall of Man. It is true, when one man comes to treat about peace, and Reconciliation with another, it is sometimes necessary for him to pass by an offence without any satisfaction at all, especially when that poor Creature that hath offended is not able to make satisfaction; but it is not so between God and Man; though one Man being at variance with another, when he sees that he that hath done him the wrong cannot make satisfaction, he than is indeed to pass it by; but God's mercy did never work after that manner, though the mercy in a man may work him to such a Reconciliation, and though God be a God of infinite mercy, infinitely more merciful than any Creature can be, yet the way of the working of Gods, mercy is a different way from the working of the Creatures mercy; neither doth it argue that there is not as much mercy in God as there is in the Creature; but that the way of the working of God's mercy is different from that of the Creatures, and this is the way of the working of God's mercy, not to pass by the wrong done, but to provide some means or other himself to satisfy that wrong, to the end that he may have his Justice satisfied; and because that this was necessary, hence it comes to pass of our being reconciled unto God through Jesus Christ. The necessity of Christ's being a Mediator is not so much this, that we are grievous sinners, and so we have need of abundance of mercy from God; if there were nothing but these two only; that we are great sinners, and so have need of great mercy, there would not come a necessity of Christ; But we are great sinners, and we have need of the mercy of God, and the wrong that sin hath done unto God must be made up, and his Justice fully satisfied, and here comes in the necessity of a Christ. And thus God was Reconciling himself to the world in this regard. And the truth is, though some of you have heard the sound of this oftentimes; yet you must know, this is the great mystery of the Gospel, and by our presenting this unto you again, and again, perhaps God will give you a further insight into this truth; It is this that the Angels desire so much to pry into; they know this, that God's Justice must be satisfied, but they know it not so, and so as the Church knows it, and as the Saints know it, and therefore they pry more, and more into it to see the further depths of it; as indeed there is greater and greater depths in this mystery which we can never fathom, and which is only reserved for the time of the Resurrection. Most people think, that when they are to seek for Reconciliation with God, they have to do with God only as a merciful God; But you must know when you have to do with God about Reconciliation, you have to do with more than with the mercy of God; ye have to do with God reconciling himself to the world in his Son, and you can never seek Reconciliation with God in a right Evangelical way, unless you seek it in his Son. That briefly shall suffice for the first; The necessity of Christ's coming in to the work of Reconciliation. CHAP. 14. How Christ comes to be a fit Reconciler. Opened in seven Particulars; 1. Because he is the second person in the Trinity. 2. He hath taken our Nature on him. 3. He knows fully the mind of the Father. 4. He fully knows what will satisfy the Father. 5. God the Father doth infinitely Love him. 6. He never offended the Father. 7. What he doth hath infinite efficacy and worth. THe second thing propounded in the twelfth Chapter is this. How Christ comes to be a fit Reconciler; it is he who is the great Peacemaker; and therefore in the Scripture he is called the Prince of peace; it is he that is Melchezedeck, King of righteousness, and King of peace; But how comes he to be so? by being a Mediator between the Father and us: and so you shall find he is called in the Scripture. Heb. 8, 6. But he hath obtained a more Excellent Ministry by how much also he is the Mediator of a better Covenant, that is, of a Covenant of grace, and not of that covenant of works. Now Christ he is a fit mediator to come in, and to mediate between God, and us. As amongst men when there is a Breach between two, and they are at a Distance; the Breach is such as requires one to come in, and to mediate between them; It is not always necessary between man and man where there is a Breath, that one should come and mediate; but there being a Breath between God, and us, it was absolutely necessary that a mediator should come in to treat between God and us, and there could never have been the least parley, the least treaty between God, and fallen man, had not a mediator stepped in between and this mediator is Jesus Christ, and it is he that is only fit to be our Reconciler, and Peacemaker. 1. Because he is the Second Person in Trinity, and in that regard he is fit. You will Say; How doth this make him fit? Thus; The Sin that was committed in the first transgression was more directly against the first Person, God the Father. Why, will you say, was it against one Person rather than against another? It was indeed against them all; but it was more directly against the first Person; and this is the reason of it, because man's first sin was against that perfection which God gave him in his creation; against that created righteousness that was put into him which was especially the work of the first person in trinity; for Creation is attributed to the first person; and man sinning against that work of Creation, hence it comes to pass that the first is more directly, and immediately offended. Now therefore the second Person in the Trinity, he comes next in Order, and therefore it is he that is fit to be a Reconciler between the father and us, because we having sinned against the work of Creation, God the father unto whom that work is attributed, is more especially offended. 2 But not only so, for if he had been but only the second person; if he had been but only the Son of God, he could not have been the reconciler of us unto God, and therefore there must be somewhat else. When we ask you what Christ is; you Ordinarily answer the Son of God: but if that had been all, if he had been only the Son of God, and the Second Person in Trinity, he could not (according to that way which God hath revealed in his word that he will be reconciled unto Sinners by) have been a fit mediator for us. Therefore in the Second place, that he might be a fit mediator to make our peace, and to reconcile God, and us together, he comes and takes our nature upon him, and is made a very man; so that the same Person is now God, and man; he having taken up the nature into a personal union with the Son of God; so that he partakes of both those natures which is to be reconciled, observe it well. Christ who is to be the Reconciler, his business is to reconcile God and man, between whom there was so vast a Breach. Now to the end that he might be fit for this work and reconcile these two, God and man, he partakes of both natures, and is become, by uniting the nature of man which he took to himself, into Personal union with the Godhead, both God, and man, and having the nature of them both, he hath interest in them both; he hath interest in God the father as being the same God coequal with the father, though not the same in a Personal regard, but the same God with the Father: and he hath interest likewise in man, as he hath the same nature with him; and thus he partaking of God, and partaking of man, comes to have interest in both, and in that regard becomes a fit mediator between God and us. Here is the great work of God to reconcile man to himself; and in this, God must do a work that is far greater than the making of Heaven, and the Earth. It had not been so great a work for God to have made ten thousand worlds over again, as for God to make a mediator to become God and man in one Person. The union of the two natures of Christ is the greatest work that ever God did from all eternity, or ever shall be done, and yet this was required to reconcile us to himself; and surely you may well conclude, that the work of reconciliation of a sinner to God, is a greater business, seeing that Heaven and Earth must be moved about it; and that the greatest work that ever was done, or ever shall be done, must be done about this, or else it had never been effected. The Second person in Trinity must come, and take our Nature, and be made in the form of a Servant, that so he might be a fit peacemaker, or Mediator between God the Father and us. And then. Thirdly, Christ is a fill Mediator in this; That he knows fully the mind of the Father; and throughly understands, even to the utmost what wrong the Father hath received by our sin. If one should come to Mediate between one Man, and another, and should desire the party offended to be at peace; He will say; you speak thus unto me; but do you know what wrong such a one hath done me? if you understood the wrong he hath done me, surely you would not think it so easy a matter for me to be at peace; and the truth is, if all the Angels in Heaven, and all the men in the world should come to interpose, and to make peace between God, and any sinner for any one sin; God would presently Answer them, and say, what do you do to come to undertake this work of making peace with me and a sinner; alas you do not understand what wrong is done unto me by his sin; you know not what injury I have received by his sin, therefore you are not a fit party to be a Mediator. And in this regard no Angel in Heaven could possibly be a fit Peacemaker between God and Man, for they know not what wrong sin hath done unto God; But Jesus Christ knows to the utmost, he understands throughly, and fully all the wrong, and injury that is done unto the Father by the sin of Man; he knows what prejudice his Father sustained by all the sins of all the men of the world, which no Creature else, Angels, nor Men could ever do. Nay, they are so far from knowing the wrong that is done to God by the sins of the world, as they are not able to understand the wrong that is done unto God by one of the least sins that can be committed. Fourthly, Christ is a fit Mediator; because he fully knew what would please and satisfy his father. If a man should come to be a mediator, to reconcile two that are at difference, if indeed he knew the mind of the Party offended fully and throughly, we would rather choose such a man to make up the Breach, such a man indeed that doth understand to a hair what will satisfy the offended Party is fit to be a Mediator. All the Angels in Heaven do not know like unto Jesus Christ, fully, and throughly the mind of God, or what it is that will satisfy him: it is only Jesus Christ who was with the father, and lay in his very bosom from all eternity, that knows fully what will satisfy the wrong that is done to the father, and therefore he alone was fittest to undertake this work. Fifthly, Christ is a fit Mediator in this, That God the father doth infinitely love him, that he is infinitely dear to the father; and you know that it is a special ingredient for those to have that are to be Reconcilers, that they should be dear one to another, especially dear to the party that is offended. If a poor man hath offended a rich man in a Town, and he saith within himself, O! that I were reconciled unto such a one. If he can get one that is the intimate friend that that rich man hath in all the world to speak unto him in his behalf, he will conclude, that certainly the business shall have good success, and that this friend will prevail. Thus it is with our Mediator; he who is our Reconciler unto God, is infinitely dear unto the father, God the father doth infinitely delight in him; and therefore whatsoever he shall say, or do, must needs infinitely please God the father. This is our Mediator who is come to reconcile us unto God, he can say, and do nothing but it shall infinitely please, and delight the father. Further, He is one that never did offend. There may be a friend that is very dear to the party offended and yet perhaps he himself hath offended the Party. But Jesus Christ is one that never offended the father, but hath pleased him from all eternity, and therefore he is a fit mediator, he is fit to Speak for those that have displeased him. As in a family, if a Child have offended, and another Child come and speak for his Brother, the father may answer, you need speak for yourself for you have offended as well as he: But if another child that never offended his father in all his life, but hath been the most obedient Child that can be in the world, shall come, and speak, this will be likely to take with the Father much. God the Father professeth before all the world, that Jesus Christ is his Beloved Son in whom he is well pleased; and it is this Christ that stands up to speak to God the Father for poor Sinners to be reconciled unto him. Lastly he is a fit mediator in this; That whatsoever he shall do hath an infinite efficace in itself: not only is he a fit mediator because God is well pleased with him; but because that whatsoever he shall lay down by way of sattisfaction, it hath an infinet value in it. There is such an infinite price such an infinite worth in whatsoever Christ lays down to porchase this reconciliation, that the infinite Justice of God cannot but say, this is indeed a valuable Consideration, and I cannot but acknowledge there is efficacy, and sufficiency enough in this to make up a full Satisfaction had the Sins of men been a thousand times more than they were. Now, what a mediator have we to reconcile us unto God; how comes our sins to make such a breach between God, and us? but because our sins were against such an infinite God at first; the Person against whom we have sinned is the cause which makes such a breach; and so the Person who is mediator, that shall do and suffer any thing for us being such a person as he is; hence comes the efficacy of all that he shall do, and suffer to satisfy the father to the utmost groat. All this together, namely Christ that is the Second Person, who is God, and man, Who knows the mind of the father to the full. Who knows what wrong our Sins have done the Father. Who knows what will satisfy the Father. Who never offended the father. Who is infinitely beloved of the father. All these together makes it, that whatsoever he doth hath an infinite efficacy to satisfy Justice itself; and in this regard he comes to be a fit mediator. All these things I name the rather to encourage the heart of poor Sinners to come unto him; seeing it is God in Christ that reconcileth us to himself. CHAp. 15. What Christ hath under taken and performed in Our Reconciliation 1 to fatisfy God's Justice 2 To bring our hearts and subdue them to God. You will say; you have showed us these two things; that it is not God alone, and us, but in Christ, and us, that is reconciled. And you have showed us what a reconciler Christ is. And how fit. But for the third thing propounded in the 12. Chapter, hath Christ undertaken to reconcile us? Surely this is a great work to come and reconcile Sinful man unto God; Christ must needs undertake much in this? I will declare to you what Christ hath undertaken. 1 This agreement there is between Christ and the Father, He hath undertaken that he will Satisfy what ever his Father's Justice shall require. As for example. If one should come to make a peace between a couple, and the one party hath extremely injured the other, and he that comes to make peace; he doth not only come and say, Sir I beceech you for my sake, pass by the wrong, and be reconciled unto him, though perhaps this may do much but this will not do the deed; and this is not the way of reconcileing God and us, for Christ (though he be dear to the father) only to plead, and Say, O father these poor Creatures have offended the, I beseech the O father, be reconciled to them; no this is not al. But saith the Party offended; will you under take to satisfy the wrong that is done me? I saith he, who is the Peacemaker, I will undertake it all; you shall set it all upon my scor. And certainly you will all conclude, that if he that comes to be mediator, and is dear unto the Party offended, shall not only entreat, but undertake, that whatsoever he would have of him, require what satisfaction soever he will, he will undertake to under go it all, especially if he be a man able to do what he promiseth: You will all conclude that this will surly make up a peace. This is the transaction between God the Father, and the Son. God looks upon man as being an enemy to him, and Christ he comes to mediate, yea, but saith the father; what will you do to make peace, will you undertake for mankind, will you engage to Satisfy that wrong that they have done me? Yes O Father saith Christ, I will do it, I will stand between the and them, and undertake for them to satisfy all whatsoever thy Justice can require. And in this regard Christ is not only called a mediator in that place Heb. 8.5. and so forward; but he is called a Surety, because he hath undertaken to Satisfy what God the father requred for the Sin of mankind; and as he hath undertaken it; so he hath done it now, and the fathers that lived in former times might look upon God reconciling himself to the world in Christ, as Christ had undertaken it, but not fully discharged it. But we may look upon Christ, not only as an undertaker, but as one that hath discharged, and paid al. 2 But that is not all; Christ hath not only undertaken this; but in the next place, as he hath undertaken to satisfy God on his part; but saith the Father; what shall become of these poor Creatures; they have hearts opposite to me, and they are enemies to me, and whatsoever you do, they will still go on in ways of enmity to me? No, saith Christ; I will do more than this, I will undertake to bring them in to you, and to subdue their hearts to you; and whereas they are now enemies to you; they shall come, and submit themselves; and that wicked Nature of theirs, I will take away through my spirit, and I will both bring them into a peaceable disposition towards you; so that they shall love you as a friend, and love all that belong unto you; they shall love all your ways, and love your people, and love your holiness; I will undertake to bring them in to you, as well as to satisfy you for what they have done. This is appearent; for in the Scripture where ever there is any speaking of Reconciliation, you have mention of our being reconciled to God, as well as Gods being reconciled to us; and indeed the Scripture doth make more mention of our Reconciling being enemies to God, than of any thing of Gods working Reconciliation for us. And that place that I quoted before in the Collosians, is exceedging clear for this; namely, that Christ hath undertaken for our Reconciliation, for you heard before in, Collo. 1.20. That he had made peace through the blood of his Cross; He hath undertaken to satisfy; and the undertaking of it cost him his blood; our Reconciliation cost Christ's death. But then in verse 21. He saith further; You that were sometimes alinated, and enemies in your minds by wicked works, so it is in your Books; but in the Original, it is; Enemies in your minds [in] wicked works; not that you came to be enemies by your works, for that is the advantage indeed that the adversaries have, and say; it is not a sinful Nature in us, but we come by action to act wicked habits; but it is, you are enemees in your minds in works; that is, you did lay out all the enmity of your minds against God; you have natural enmity in your minds against God: and in your minds you do lay out; and improve this strength of your enmity in your wicked works against God; But saith he you that were thus alienated, and enemies in your minds in wicked works, he hath reconciled, to present you holy, and unblameable, and inreprovable in his sight. Here are two ways by which Christ reconciles us unto God; he hath reconciled us by the blood of his Cross; and then in the Body of his flesh through death to present us holy, and unblamable, and unreprovable in his sight; he hath undertaken this latter, as well as that other; and he hath undertaken, that we shall not remain enemies unto God eternally, but that there shall be a time when we shall be brought in to God, and have gracious dispositions put into us, so as we shall become friend's unto God, and friends unto all that are Gods. There are many that speak much of Christ in regard of his satisfaction, and what the transaction was between God and him; and they think that because Christ hath undertaken to satisfy God's wrath, what need we care for any thing? what is it, though we live as we list? it is to no purpose what we do, whether we do i'll, or whether we do well, for Christ hath done all in the work of Reconciliation. But my Brethren see the mistake: Christ hath not only undertaken satisfaction, and to reconcile God unto us; but he hath undertaken with God the Father likewise to reconcile us unto him; not to satisfy God alone, but to bring us into a gracious fram, and disposition of heart likewise; and therefore except Christ do both, the truth is he doth neither; It is true the one may be done from all eternity; Christ may undertake the one, and undertake that he will do the other also; but until Christ hath actually done the other, thou canst not conclude, that he hath done the former. That man that persuades himself that Jesus Christ hath done the former, when as he hath not done the latter deceius himself; and therefore to believe in Christ as a Reconciler, is to believe in Christ as undertaking these two things. First undertaking with God the Father to make satisfaction unto him. And then Secondly undertaking for us, to bring us in to the Father likewise: and as Christ must do the one, as well as the other; so he will be as faithful in the performing the Second, as he was in the undertaking, and dischargeing the First. Few people think of this, they think much of Christ's undertaking to satisfy God's Justice, and so to Reconcile them unto God; but they have seldom thoughts of this, that Christ hath also undertaken to change their hearts, and to make them friends unto God. But you that go on in wicked works being enemies to God in your minds in wicked works, perhaps you think God will be Reconciled unto you through Christ, and when you die you shall be saved through him. Remember this point. That Christ the Reconciler hath undertaken with God the Father both to satisfy his Justice, and to subdue your hearts, so that you shall no longer be enemies unto him; and therefore if Christ have not done the other, in your hearts, it is an evident argument, that for aught that yet appears he never undertook to satisfy the Justice of God for you. O! what an argument is here, for men to be restless, and unquiet in their natural condition; You that go on in a sinful, and & ungodly way, you may certainly know, that there is for the present no evidence that Jesus Christ hath undertaken with the Father to make any Reonciliation for you, for if he had, he hath also undertaken on your parts to bring in your hearts to the Father and to make you friends with him, as well as him friends with you. On the other side, any of you that find the work of the Spirit in your hearts, that begin to find Christ subduing your hearts unto God; that whereas heretofore you did live in ways of enmity unto God, but now you begin to find the power of Christ in his word beating down those proud hearts of yours, you find Christ changing of your minds, and so bringing of your hearts into subjection unto God; Bless God for this, and know that this is part of Chists undertaking with God the Father, and in that he doth this in your hearts, it is an Evidence that he hath undertaken to satisfy God's Justice for all your sins. Thus you see how Christ is a Rec●●●●●er, and Mediator. CHAP. 16. How what Christ hath done for Our Re●oncilition, come to be made Ours. 1. Christ the head of the second Covenant. There is a fourth thing which I propounded in the twelfe Chapter; and that is, How we come to be reconciled to God in Christ; It is true, Chest hath done it you see: But how do we come to have what Christ hath done made ours, that so we may be reconciled unto God? In a word thus. Christ is looked upon by God the Father as the Head of the Second Covenant, and so we are looked upon in him as Covenanters, and as joined together in one body in him: this is the way of Christ's Reconciling God & us, & the way of the Conveyance of all the fruits of that Reconciliation unto us. This is the Council of God concerning the Children of men, that they may come to be reconciled, and saved. As his Son hath undertaken the thing; so it is not only, that he should stand between the Father and us. It's remarkable there must be a Union between him, and us, and he must present us to God the the Father as one Body with himself, and the Father must look upon him as the Head of a Covenant to which we belong likewise: So that his obedience, and sufferring is to be looked upon now; not as done by a private person; But looked upon as the obedience, and suffering of a public Person, of one that Bears our Names before God the Father. And herein there is a further mystery of godliness. The reconciliation between man, and man, is only when one that is a stranger, comes and stands between, and mediateth; there is not required such a union between him that he mediateth for, and himself. But Christ comes not in merely as a third person between God and us, but he comes to take our very natures upon him, and we are made one in the covenant of grace he as the Head, and we as the members. That look as Adam stood before God as the Head of the first Covenant of works, and so we were all looked upon at first in him, and died in him: So Christ who is called the Second Adam stands before the Lord as the Head of the Second Covenant and all those that he doth mediate for, and whom he doth seek to reconcile to the father, stand all before the father in him; so that his work is imputed to be theirs, and the Lord looketh upon them in their Head: fulfiling that Second Covenant of life, and peace that he hath made with poor creatures in him. So that you must not only look upon Christ to be a Saviour, as the Son of God in Heaven; but if you would look upon him with comfort, you must look upon him as the head of a second Covenant, and upon yourselves joined with him as members of him and so presented unto the father through him. Thus God was in Christ reconciling himself to the world, God looking upon Christ, and through Christ, as the head of the Covenant of grace; upon all those that Christ did undertake for, as Covenanters Joined together with him, comes to be reconciled to all those which shall be everlastingly Saved. This is the mystery of the Gospel, God in Christ reconciling the world to himself. What Christ was hath been opened. And what Christ hath undertaken. and how God looks upon us through this mediator. These things you must search into, and cry unto God that by his Spirit he whuld open these mysteries of the Gospel unto you, and then you shall see much of the mystery of grace, and of the mind of god; and so come to have abundance of peace with God, notwithstanding all the present remainders of uncleanness that are in your hearts. CHAP. 17. How we come to have interest in what Christ hath done is further opened: WE have showed in the former chapter what Christ doth for the Continuance of this peace between God, and us: that he is at the right hand of God, there making intercession for the Saints continually; so that if there be any thing, that might (in its own nature) break the peace between God, and us; this our mediator sits at the right hand of the Father, and there (by his intercession) he continually presents himself for the removing of it, and for the continuance of the peace between God and us; that there may no Breach fall out, for the time to come; this I say Christ undertakes to do, and this is a special work of his Mediation; namely, his being Continually at the right hand of the Father, and there presenting himself unto God for the keeping, and maintaining of this peace, which he hath made between the Father, and us. Again; if it be demanded; how we come to have an Interest in this that Christ doth; (which was the fourth thing propounded in the twelfth chapter) in his Satisfaction, in all that he undertakes? The Answer was this: That Christ is made the Head of a second Covenant; for, as the foundation of the Breach, that was between God and us at the first came by the first man Adam, who was the Head of the first Covenant, in whom we all Sinned, and so turned enemies unto God: So Jesus Christ is made a Second Adam, and the head of a Second Covenant; and all those that are looked upon as the posterity of the Second Adam, (for so it must be) they are looked upon as one in him. As all that were of the posterity of the first Adam were looked upon as one man in him, and so the Breach was made, and enmity came between God, and all that one man's posterity: so, all that are to be of the Posterity of the Second Adam, that are either actually of him, or are to be born of him by a Spiritual generation, (which in the Scripture is termed Regeneration); all those are looked upon as one with him: and hence it is that in the 1. Cor. 15.47. the Apostle speaks of the first, and second Adam as if there were no more but two men in the world, for indeed there are no more in that sense; nor ever were. The first man (saith the apostle) is of the Earth, Earthly; the second man is the Lord from Heaven, Heavenly. here is the first man, and the Second man. Why, you will say, are there but two men in the world? No, not in that sense; that is, there were never but two men that did represent all others; and under those two men are all other men in the world represented before God. Al the children of men that fell from God, the are represented in the first Adam, who was the Head of the first Covenant, and they stand under that covenant: And all those that God intends to be reconciled unto, and to glorify; they are represented before God in the second Adam who is the Head of the Second Covenant. It is true, if we speak properly; Cain was in order the second man in the world; but Christ is the Second man; that is, the Head of a second Covenant, the Second man that God did enter into the Covenant withal for other men, and in that sense he alone was the second man: As in the same sense Adam is Called the first man so that God is Reconciled to the world in Christ; that is, as in the first Adam, the Breach was made between God, and man: so in the second Adam Reconciliation is made between God, and man. And as God imputeth that which the first Adam did, to his Posterity for Condemnation: so that which the Second Adam did, he doth impute to the Posterity of that Second Adam for life, and Reconciliation. And that you have more largely discussed in the most part of the fift Chapter of the Rom. especially from the middle of the Chapter to the end. CHAP. 18. Eight Consequences of Our Reconciliation being made in Christ. 1. It is a deep Mystery. 2. It is very free. 3. It is sure and certain. 4. It is full. 5. It is an honourable way. 6. Yet in such a way as doth debase man. 7. It is firm and everlasting. 8. This Reconciliation was a very difficult work. THere are yet the Fift, and sixth, particulars mentioned in the Twelfth Chapter that follow in the Explication of this point of Reconciliation with God in Christ, and when we have done them we shall come to the Application of all the six thiings. And the Fift is, some Consequences that follow from what hath been spoken. for if we be Reconciled to God in Christ, we may from thence draw divers Cosequences; I shall not now do it by way of Application, but only show you how such Consequences as I shall name do naturally flow from what hath been said. For if, the Reconconciliation between God and us be in Christ then there are these particulars of it; and these things may be said concerning it. Consequence. 1. First, Hence it followeth, that the Reconciliation of the Children of men with God, is a very great and deep mystery, it is not a thing that can ordinarily be understood, it is not a thing that is wrought in a natural way. But to reconcile any soul unto God, is done in a way that is most deep, and hidden, and is (of itself) a most glorious Mystery. And therefore when the Scripture speaks of our Reconciliation with God in Jesus Christ; it tells us, that it is the hidden Wisdom of God, 1 Cor. 2.7. We speak the Wisdom of God in a Mystery; even the hidden Wisdom which God ordained before the World to our glory. It speaks of the very same thing, that my Text speaks of; viz. That God was Reconciling the world to himself in Jesus Christ, and this he saith was the Wisdom of God in a Mystery the hidden Wisdom which God ordained before the world to our glory. And then again, verse. 10. God hath revealed them to us by his Spirit; the particle [them] is not in the Greek, but only thus. God hath revealed to us by his Spirit; that is, This Mystery, for the Spirit seacrheth all things, yea, the deep things of God. That is the first thing that followeth. It is a Mystery. Consequence. 2. The Second is this. Hence our Reconciliation with God is very free, it is a work of free grace; it is reconciling himself in Christ; it is not reconciling himself to us: for what we do ourselves, or for what we can do; No, there is nothing that we do, or can do, nothing that Angels do or can do for us, that can reconcile us unto God, but we are reconciled unto God in Christ; therefore the work of Reconciliation of us is nothing but free grace, we do not contribute any thing at all unto this great work, it is all done in Christ; it is altogether free. If there be anything required of us, yet it must be God and Christ that must work it; all, every thing of our Reconciliation (whatsoever particular there is in it) it is all in Christ, and therefore altogether free Grace towards us; Christ is the gift of God, and every thing that is indeed in him, and by him, is a free gift to us. That is the Second thing that may be said of this Reconciliation, that it is free. Consequence. 3 The third thing that may be said of it, is this; That it is sure and certain, there is a certainty, a sureness of this Reconciliation; Why? Because God hath wrought so strangely about the work, and he would never work so strangely about such a work but he would have it come to somewhat; he would not have this work (after he hath done all) to vanish. Those indeed that hold the Doctrine of free will, and say, that indeed there is a price paid upon condition if we do believe, but we are left to ourselves, either to believe or not believe, and God only propouds the means; What do they teach but thus much? That after all the Counsels of God that are wrought for our Reconciliation, and after those great things which God hath done for us in Christ, it is in the power of man to make all to be void and of none effect, and that there should not be any one man in the world reconciled at last; for it must needs follow, that if it be left to man to believe or not to believe, and that it is in his power whether he will or not; than it is in his power likewise to make all the Counsels of God, and the great works of God in Christ to be of none effect at all; that after God hath from all eternity plotted the work, and sent his own Son into the world to be made a Curse for the sin of man, to die & to make all that ado, & all that work about the matter of Reconciliation, & Atonement; yet, (if that Doctrine were true which is a Belzebub error a false Doctrine of the greatest magnitude) it had been possible, hat (notwithstanding the doing of all this) all had e'en lost, and Christ might have died in vain, and not one soul in the world saved; I say this must needs follow upon that Doctrine. But now if that we hear that there is so much done, as there is for the making up of our peace & Reconciliation with God; then on the other side, this must necessarily follow, & certainly be concluded on, that there are some that are to be reconciled to God, and that this work shall never be lost; God will never plot so great a work, and send his Son into the world to do so much as he did for the sin of man, and at last suffer it all to be lost; but he will certainly bring some unto salvation. I confess, when a poor sinner, that is made sensible of what sin is, and of the Breach that sin hath made between him, and God; when he thinks of the greatness of the work, what it is to be reconciled unto God, he trembles, and shaketh in hmself, fearing it were to good news to be true, and lest it were not certain and sure. Yea, but when he comes to understand what God hath done for the accomplishment of that work, how God not only hath promised it; but we can say now, that it is done, that the Lord hath indeed sent his Son into the world and that he is made man, and that he hath been under the Curse of God for man's sin, and he hath been C●ucified dead and buried, and is ascended into Heaven, and sits at the right hand of the father, and all those glorious Mysteries of the Gospel (spoken of in the Old Testament) are now fulfilled, and accomplished; when a sinner comes to understand this, O! then he thinks, surely there is a certainty, a sureness in this work of Reconciliation with God. And as when Jacob heard that Joseph his Son (whom he loved) was yet alive, the Text saith, the heart of the old man failed, he did not believe it, he thought it was two good to be true; But when his other Sums came and shown him the Chariots that Joseph had sent, and gave him such real demonstration of the thing; not only that he was a live, but that he was the greatest man in Egypt, and next unto Pharaoh himself; then the text saith; that the Spirit of Jacob revived, and he said, is Joseph my soon a live? I have enough: So when a Siner that comes to be made sensible of the evil of sin, and the greatness, and wideness of that Breath that is between God and him; when he comes and hears one preach of the Doctrine of Reconciliation, and of Atonement between God and the Soul, and how that all his Sins may be pardoned, and God may become an entire friend unto him, and he come to be saved, and glorified eternally in the higest Heavens: The hearts of a poor Sinner begins to fail; but when he can tell him what great things God hath done to bring this work about; that God hath in his infinite wisdom found out such a glorious way for reconciliation, that he hath sent his son, and he is become man, and hath been under the wrath of his father, and Satisfied for man's Sin, and died, and shed his blood, and is now ascended into Heaven, and is at the right hand of the Father, and an Advocate, and an interscessor; upon this, the sinner may come to believe that there is a reality in the thing, a Certainty in this work of reconciliation. My Brethren, the work of reconciliation, is a Sure thing indeed: it is not a notion, fancy, or an imagination, but there is a reality. and a certainty in it; and all this follows from hence; that it is [in Christ:] we could never be so ertain of the thing, except we had these real demonstrations of God's heart towrads us. Suppose God had sent an Angel from Heaven to preach to the Children of men the Doctrine of reconciliation, and to tell them, that God was wiling to be reconcilied unto them; alas, this could never be made out to be so Certain unto them; but still the hearts of poor Siners would have been afraid, and would have thought, surly whatsoever is said unto us, is but a little to quiet us for the present; certainly the matter is not so, as it is declared unto us, this would not have been so certain, though an Angel from Heaven had declared it; but when God shall please to give this evidence to us of his heart being towards us, and of his willingness to be reconciled unto us, that he hath wrought so strangely for us in sending the second Person in trinity to be made man, and him to do thus, and thus to work out this work of Reconciliation: Upon this we may come certainly to conclude: that the heart of God is real in the wo●k. In Rom: 4.16. we have an expression to this purpose; therefore it is of faith saith the Apostle: it is: what is that? that is the promise of life and peace; for of that the Apostle is speaking in that place: It is of faith; why? that it might be by grease, so the end the promise might be sure. Mark here these two properties of our reconciliation with God, We are reconciled in Christ. Upon that, first it follows that it is a great mystery. And then secondly, that therefore it is free; [therefore] (saith he) it is of faith that it might be free. It is of faith; as if he should say; it is from God in Christ; for faith doth relate always unto Christ: It is of faith; that is of faith in Christ: that it might be by grease. as if it had not been by faith; if it were by any works that we should do, than it were not free; it were not by grace; but it is by faith in Christ, that it might be by grace. And then secondly: it is of faith in Christ, to the end that the promise might be sure you will say: would it not be sure though it had not been by faith? suppose God had only sent an Angel (as I hinted before) would it not have been sure? No, not so sure as now it is; for in that it is by faith upon Christ, we have Christ to pitch upon as the Object of our faith for our reconciliation with God, and by that it comes to be more sure than it could be by any other way. We cannot conceive that it were possible for the Lord by any way to reveal the reality of his heart, and the certainty of his work in reconciling the world to himself so as by this means, in that he hath reauled it to be in christ. And that is the Third thing that follows from it. Consequence. 4. The Fourth thing from thence is this. That if it be in Christ, then as it is sure; so it is full. Indeed were it in any other way that God did reveal Reconciliation to us then in Christ, we might be afraid that there were something in the heart of God against it, that the heart of God did not fully close with us, & to be fully Reconciled with us: but when we hear what God hath done to Reconcile us to himself; what a price he hath paid for it, what cost he hath been at to accomplish it, and that his own Son hath undertaken to bring us and the Father together, and so to make up this Reconciliation; then we may conclude it a full, and perfect Reconciliation. Jesus Christ would never undertake such a work, but he would Complete it, and he hath Completed it; and therefore when you hear this word of the Gospel that we are Reconciled to God in Christ, we may conclude, that the work is a full, and a complete work, because it is done in him. That is another Consequence. Consequence. 5. Further, if the Reconciliation we have with God be in Christ: hence in the Fifth place it follows, that God is Reconciled unto man upon very honourable terms, it is an honourable Reconciliation, for it is such a Reconciliation wherein God suffers nothing at all, but he hath all made up. If God had come, and only passed by our offences, and so had been reconciled to us without any more ado, the Devils perhaps might have cried out against him, and have said: Where is the glory of thy Justice? these have sinned against thee as well as we, and the Breach they have made upon thy Justice is no way made up; thou hast been by them dishonoured, and that dishonour that thou hast received by them is no way answered. But now, Man being reconciled to God in Christ; none of the Devils in Hell can speak against God's Justice, or against his Righteousness; for as God is Reconciled, so he is Reonciled upon honourable terms. Indeed a man that hath an inferior who hath offended him, when he can see no other way to help himself; but that he must put up all the wrong, and injury that hath been done him. It is a far different thing, then to be reconciled to the party offending upon honourable terms; for if he could come to have this wrong made up again, and not only he that hath offended come to submit himself to him but all the injury that he hath done him fully satisfied; this were honourable. So is the Reconciliation between God and us, it is so honourable a Reconciliation, that it will be the glory of God before the Angels, and Saints to all Eternity and it is that which God doth much rejoice in, as being exceedingly pleased with it, seeing his honour is made up in this Reconciliation. That is a fifth Consequence from hence. Consequence. 6. Sixtly: Followeth this; If we be reconciled to God in Christ, Hence our Reconciliation is in such a way as doth altogether debase man; and though it be upon honourable terms; yet it is in a way, wherein man hath no cause to glory in himself: It is the greatest way for the lowing, and humbling of man that posibly can be there could be no way devised, wherein man should be reconciled to God, and yet be abased so much, as he is in this way of Reconciliation, when he truly Considereth it. For it is true, we are reconciled, but how? we began it not ourselves, we did nothing in it ourselves, all was done by Christ: therefore in Rom. 3.27. saith the Apostle; where is bousting? It is excluded; by what Law? of works? no, but by the Law of Faith. God (indeed) hath done great things for us, but all that which is done for us, is not thankworthy to ourselves; it was all done without us. God was [in Christ] Reconciling the world, to himself; and therefore though it is in honourable terms (in respect of God) yet, when we seriously Consider of it, we have ground, and Cause sufficient to be abased in ourselves; even to the very dust. And then. Consequence, 7. Yet further. Our Reconciliation being in Christ; Hence it follows: That it is a most firm, and lasting Reconciliation, an everlasting Reconciliation; as it is in Christ, here is the ground of the Everlastingness of it; Hence it is, that there is nothing can make a Breach again between God, and us, so as we should become Enemies again unto him; so that when we understand this Reconciliation with these properties, and Consequences; then we understand aright what it is to be Reconciled unto God. Consequence 8. There is one Consequence or poperty mor of this Reconciliation that I must add to what I mentioned before. And that is this. That if it be in Christ that we are Reconciled unto God. Then certainly the work of Reconciliation is a very difficult work; it is a mighty hard thing; Heaven, and Earth must be moved before this can be done, and God even shakes the Heaven and the Earth in this work. It was the difficultest work that ever God himself undertook; and the difficultest work the Son undertook; for when he undertook it; you find that he did sweat at it, and before he had done it, it cost him his very hearts blood; therefore it was not an ordinary and slight work to reconcile God & man together, but a most difficult work, because it was in Christ. CHAP. 19 Three Reasons why God would be Reconciled to the world in Christ and no otherway. 1. Because God the Son is most glorified this way. 2. Because God the Father is most glorified this way. 3. Because there was no such way as this to melt the hearts of sinners. Or to encourage them to come to God. BUt there yet remains to show you the Reasons Why God would Reconcile himself to the world this way in Christ, and no other way. And for that I shall only give you these Three Reasons. Reason. 1. First, Because in this way the Father glorified his Son; had it not been for this way of Atonement, we had but little understood the glory of the second Person in Trinity. No, nor indeed of the Third Person; nor the distinction of the Persons: and therefore, before the Gospel came to be made known to the Sons of men, the distinction of the Persons in Trinity was very little made known: And in those places wherein the Gospel is not revealed, and made known; there is nothing fully known of the distinction of the Persons in the Trinity. Now for the glory of the Trinity, and more especially for the glory of the second Person, the Son of God (who is the special Person in the work of Reconciation) hath God chosen this way of Reonciliation. It is true indeed, the Third Person, and the Spirit, is sent by Christ and in the Consummation of the work of Reconciliation, the glory of that Person appears; but the main weight of the work lies upon the Son, and for the glory of the Son of God hath he appointed this way to be Reconciled to the world. And indeed it is such a work, as the Son himself doth exceedingly glory in, and accounts this to be a great part of his glory, that he is appointed by God the Father to be the Mediator, to reconcile God and man together. I beseech you observe this; this work of Reconciliation between God and us, it is that which Christ himself doth glory in, and it is that; which he counteth next unto the glory that he hath Personally with the Father, as he is generated of him from all Eternity: next unto that, Jesus Christ glories in this; that he is appointed to be a Mediator between the Father, & sinful man. And that Christ himself doth glory in this work, I will give you a Scripture, or two to prove it. That place which we have in the 13. John, 31. is remarkable for this. Therefore when he was gone out, Jesus said; Now is the Son of man Glorified & God is glorified in him. Glorified now, When? It was when Judas betrayed him. and when he was going to shed his blood, and to die for the sin of man, and to Complete and Perfect this work of Atonement, or Reconciliation; Now (saith he) is the Son of man Glorified: as if so be he should have said; I was indeed designed by the Father from all Eternity to undertake this work of Reconciliation, and I came into the world for this very end, that I might do it, and all this while I have been a doing of it in a way of preparation, but the main work is still behind for me to accomplish, and perfect this work of Reconciliotion; but now it is at hand; Now I am going to die, and this my death will bring an end to the work, and now (saith he) is the Son of man glorified; yea, here is the glory that I expected from all Eternity; this is the glory that I rejoiced in when I was in the Bosom of the Father; for than I knew of this; I knew I was appointed to be a Mediator; I knew it would cost me my Blood when I should come to complete that work, and now the time is come when it is to be performed: and therefore now the Son of man is glorified. I say, Jesus Christ accounteth it his glory that he is appointed to stand as a Mediator between God, and us. And therefore you shall find, that when the Scripture speaks of Christ's being appointed for this work by God; that he rejoiced in it exceedingly. Psal. 40.6. Sacrifices, and Offerings thou didst not desire, mine ears hast thou opened: burned Offerings, and Sin Offerings thou hast not required; then said I, Lo I come, mine ears (saith he) hast thou opened: what is that which God spoke to him, unto which his ear was opened? That which God the Father spoke to him, was this: Son; the work of Reconciliation between myself, and sinful man, I have appointed, and designed you to it; I have appointed you to go to be a Mediator between us, and to undertake to make Satisfaction; and such satisfaction, as that sinful man, and I may be at peace; as that Mercy, and Justice may be Reconciled together. For let me tell you, (as I have hinted before) God, and we could never have been reconciled, except Mercy, and Justice had been reconciled. Now God the Father tells Jesus Christ, that he hath appointed him to this work. And saith Christ; my ear hast thou opened: O, I do entertain this work and entertain this gladly; yea, though I know that I must be made a Sacrifice for the sin of man. And observe what follows in verse, 7. then said I; Lo I come; I am ready, and willing to do this work, for in the volume of the Book it is written, that I should do thy will: that is; in the Scriptures it was written before ever Christ came into the world, that he should come to perfect this great work. And verse 8. I delight to do thy will O Lord yea, thy Law is in my heart. What was this will of God? Certainly this will of God here spoken of; was that Christ should be a Mediator between God and man; and to make up this Reconciliation; and O, saith he, I do even delight to do this will of thine, though it be a will which will cost me dear. And saith he, thy Law; this Law that requires of me to come thus to be a Sacrifice, and to shed my blood to the end that I may be a Mediator between man, and God; even this Law, it is with in my heart. This is one Reason why God Chose this way of Reconciling himself to the world; because it tended to the glorifying of his Son, and his Son acknowledgeth it, that it was his glory: and therefore just when he was going to die, he breaketh out into th●se words; with desire have I desired, to eat this Passover; because that was to make way for his death, which was the accomplishment of this work of Reconciliation. Reason, 2. A second Reason why God would have this way of Reconciling man to himself, is. Because, in this way the Father himself is most glorified; the Attributes of God do shine in a greater lustre in this way of Reconciliation, then if so be God had been reconciled unto man only in passing by the offence, and so no more to do; for now shines forth the glory of his Wisdom, of his power, and of his Justice, as well as of his mercy; not only mercy, but the other divine Attributes of God shine in this way of Reconciliation exceedingly bright; and there is no such Glass to behold the glory of God in as the glory of the Gospel in the Mystery of Reconciliation. We indeed behold and see the glory of God in the Glass of the Creatures; But in the Gospel, in the work of Reconciliation in Christ, there is the bright Glass wherein all the beams of the glory of God's Attributes are united together, and shine with a Transcendent lustre. Yea, there is not only a lustre, and a shining forth of them, but a heat, and a warmth that is reflected in the beholding of them. In this way of Reconciliation God himself is glorified; and therefore that Text which I named John, 13.31. You have this likewise said; that as Christ acknowledged himself to be glorified by this work; so saith he, my Father is glorified in me; and therefore in Chapter, 17. About the beginning; Father (saith Christ) the hour is come, glorify thy Son, that the Son may glorify thee. And verse, 4. I have glorified thee on Earth; how hath he glorified God? I have finnished the work that thou gavest me to do; that work of Mediation; that work of Reconciliation between thyself and sinful man; that work I have finnished, and in that work I have glorified thee upon Earth. And the truth is; this is the glory that God expecteth from the Children of men even to be admired, and magnified in this great work of Reconciling the world to himself in his Son. And that is the second Reason. Reason, 3. A third Reason is this: Because the Lord saw that there was no such way to melt the heart of sinful Creatures, and to draw them to come, and close with himself, as this way; no such way to incorrage the hearts of poor sinners to come in to be reconciled unto God as this; even the Consideration of the great things that the Lord hath done to make peace and Reconciliation between himself and sinners. God (I say) foresaw this; and because he would have a way to break the hardest heart in the world, and to draw the most stout, and stubbarne sinner unto himself; therefore he hath chosen this way above all others of Reconciliation. This the Gospel tells us in that parrable wherein you have the letting out of the Vineyard unto Husbandmen; and it tells you when the Master sent one servant and they beat him; and he sent an other, and they beat him; and at length he said within himself, I will send my Son, surely they will reverence him; as if he should have said; Here are a company of hard hearted, stubbarn, stout, wicked creatures in this world, and they have had this argument, and the other argument to work upon their hearts to persuade them to come unto me, but so hard are their hearts, as that they give a rebound to all the arguments that they have; and there is nothing strikes into their hard hearts, there is nothing melts them, nothing persuades them to come unto me, But I have one argument more, and that shall break the stoutest, and hardest heart that is; and that argument shall be a prevailing argument if they be those that are appointed to life; if they be such as are not lost Creatures for ever, and what is that argument? even this; that I am reconciling myself to the world in my son; I will send my Son into the world to work out this reconciliation; and there I will reveal so much of my glory, that when they come to see this, O, their hearts shall be filled with admiration; they shall stand and wonder at the goodness and riches of my grace, and their hearts shall melt before me, and shall at length be gained unto me. when they come to hear thereof Certainly it is the most Dangerous thing in the world for the hearts of men not to be melted not to be gained upon with this Doctrine of our Reconciliation with God in Christ. And remember it; if your hearts when you come to hear of this Doctrine be not gained upon, be not drawn unto God; it is a shrewd argument that you are lost Creatures; for God himself looks upon this way of reconciliation as the most gaining and prevailing argument that posibly he can use to gain the heart of any man. And except you find your hearts gained upon by this, you may take it as an argument of a most dangerous Condition in which you are. I dare appeal to those whose hearts God hath gained to himself, let them Say, what was it that gained their hearts, what was it that broke their hearts most kindly at first and Caused them to fly unto God; was it not the opening of this mystery of Reconciliation in Christ, was it not Gods tender of his mercy to the souls of poor sinful creatures in Christ, And woe to those Persons that shall Sat under the ministry of the Gospel the droppings of heaven and here the blessed tidings of Reconciliation in Christ, and yet not find their hearts gained by this argument; for this was one special end why God those this way of Reconciling himself to the world, that he might by this gain the hearts of the Children of men to himself for ever. So that now you have had all these things opened in the point besides the proof of it in Scripture. first you have had showed unto you, that there cold be no Reconciliation but in Christ. secondly; That Christ was a fit mediator to reconcile God and us together; and in what particular. thirdly what Christ hath undertaken to do for the Reconciliation of us to God, and what he doth to this very day. Fourthly how we come to have Interest in what he hath done for our Reconciliation. fifthly the several properties, or consequences of this Reconciliation which doth discover to us what a kind of Reconciliation it is. And then the Reasons why God would reconcile the world to himself in this way rather than in any other way. CHAP. 20. APPLICATION. Use. 1. See the woeful misery sin hath brought us unto; humiliation for sin us full. THis of all by application to ourselves follows. Indeed a great part of what hath been insisted on though it hath been by way of Explication, yet it hath been Applicatory. But there are yet further things by way of Application to be presented to you, all flowing naturally from what hath been taught neither shall I need to be long in it because it is but only a working upon your hearts the same things which I have enlarged upon in the opening of the Point. USE. 1 1. then from this point; that God was in Christ Reconciling the world to himself. Hence is presented before us the woeful misery that sin hath brought us into. There is nothing that sets out the Breach between God and man so much as this. That the making up of that Breach must be in Christ. There is a great question now on foot. Whether humiliation be necessary or no; whether men must be made senssible of their natural condition, and so be humbled, and that way be brought unto Jesus Christ. There are a great many that Catch hold upon the abuse of this Humiliation so as wholly to exclude it (but exceeding ignorantly) because that some would make humiliation as if it were a Condition of the Covenant, which indeed it is not; and when they hear us say, that it is not a Condition; they presently Conclude that there is no need at all of it; because say they, Humiliation doth not at all interest us in Jesus Christ. And because some perhaps will trust two much in their Humiliation, and rely upon it, therefore others will wholly take it away, and exclude it. But: though humiliation is not the Condition of the Covenant, though it is not that which doth give us an interest in Jesus Christ; though it is not that which we are to rely upon; yet there is very much need of humiliation, and that we be made sensible of our lost Condition by sin; and by that which hath been delivered you may see a necessity of it: for Consider; I suppose if you believe that God will pardon your sins, and that he will be Reconciled unto you, you believe it is in Christ: Yea, you will say, that is Certain; and therefore seeing Christ hath wrought our Reconciliation what need we be humbled for sin. Certainly my Brothers in that which you say, if you understand what you say, there is implied the deepest work of humiliation, and the strongest argument thereunto that it is possible for any Creature to be Capable of in this world. How is that, you will say? Thus. I believe that God is reconciled to me in Christ; what? hath God wrought my reconciliation in his Son? hath he brought it about by Jesus Christ? and choose that way above all other ways to do it? Then certainly such was the Breach between God and me through my sin that all the Angels in Heaven, and all the men in the world could never make it up. Such was the Breach that my sin had made between God and my soul as it is required so great a mystery of Godliness to make it up, as the very Angels themselves are not able to comprehend. And indeed it is the greatest work that ever God did do, or that ●ver God will do to all Eternity. Consider what it cost to make up the Breach that sin had made between God and thy soul. And again; If you believe that you are reconciled to God in Christ; you do not only see and are Convinced of the greatness of that Breach, but you must be sensible of it too; for can I go out of myself, and exercise such a glorious act of Faith upon Christ as Mediator, and yet not be sensible of what Christ hath done? Certainly the work of faith can never be raised in the heart, But it is raised so as the sinner knows what he doth when he doth believe, and is sensible of what he doth. And if this be so; take but these two things. That when a man believes in Christ as Mediator, that he knows what he doth; when he believes, and is sensible of what he doth; take but these two things for granted, and I will warrant that foul will be humbled; it follows of itself, and of its own nature; it need not be required as a Condition, it is as necessary to the work of faith as light in the Sun when it shines, or as heat of the fire, and indeed it is employed. As for example. When I am to go to such a place, or about such a business; it is true, going is not the condition required; it is not required that I should travil so many steps by way of Condition, but that such an act should be performed; that I should be at such a place at such a day to do such a business; now though this be not expressed in a condition, that I must go so many miles, and the going of the miles is as necessary as the other; and though that be not required yet it is employed in the act that is required; and it is to be looked upon as necessary, as that which is required as a Condition. So, it is true, humiliation is not the Condition of the second Covenant, it is not the thing that intersteth us in Jesus Christ, but it is that which the nature of faith doth necessarily imply; for faith is an understanding Grace; and indeed it is the most glorious work of the soul that ever was: for a soul to believe in God through Christ; to believe that God is Reconciled to him in Christ it is the most glorious work under heaven Now when I believe in Christ as a Saviour; what is he a Saviour from? a Saviour from my sin, a Saviour from the wrath of God, and this the Soul must necesarily be senssible of, how else can it put forth such an act of Faith; and I know no faithful preacher in the world that ever pressed humiliation further than this; that when men believe in Christ, they must know, and be sensible of what they do; you must know Christ is a Mediator, and if he be a Mediator, what is he a Mediator for? why, to make up a Breach between God, and you. And then you must know what that breach is; that is, the breach that your sin hath made. And then you must know what sin that is; Namely, that your sin hath provoked the Justice of God, and put you under the Curse of the Law. So that you see the necessity of opening the law, though it be not a thing which interesteth us in Christ, yet it follows of itself as a necessary Consequence without which you cannot understand Christ as a reconciler. This is therefore the first use If God will never be reconciled to any Soul but only in Christ; then that Soul that comes to be Saved must come to see itself in a most woeful Condition; for such a Creature as hath need of such a Mediator must needs be in a most Wretched, Damnable, Misserable, Cursed condition in itself, for else it could never require such a Mediator. And certainly there is no such way to honour Christ as this. When men speak of Christ, and of free Grace, except they instruct people in this; Namely the breach that is made between God, and them through sin; how can any of their Auditory understand what Christ is. Christ is a Mediator; what to do? to save from fin, What? from what sin? from sin. What is that? sin must be made known if Christ be the reconciler between God, and us; because Reconciliation implies a breach, and a breach that is made by sin, and if you know not what breach is that is made, how can you honour Christ as Mediator? So that you must know what that breach is: that breach is the enmity that is in your hearts by Nature; you must know what that enmity is, and be sensible of it, or else you can never give glory to God in Christ. And though many have so much in their mouths of Christ, and of free Grace; yet it is apparent in their Course that they do not give glory to Christ; Christ hath little cause to thank them for any glory that he hath from them in their Conversation; they rather blot, and stain the name of Christ: and what is the reason? The truth is, they never rightly understood Christ as a Mediator; they never knew what it was to have need of a Mediator between God, and them, and so they having but a superficial knowledge of Christ; Christ hath but a superficial glory from them. That is the first Use. CHAP. 31. Use, 2. Discovering of Mistakes about Reconciliation. 2 IF God hath reconciled himself to the world in Christ. Hence we are to take notice of the great mistakes there are in the world in the point of Reconciliation with God. Certainly if this be a truth; that the only way of making up our peace with God is in Christ; then the world doth gennerally mistake in the great matter of Reconciliation with God; and a mistake, in this, is an undoing mistake, a damning mistake; a Soul may perish eternally merely thorough a mistake in the matter of Reconciliation. A man may be troubled for sin, and cry out of his sin, and may break off the practice of his sin, and cry unto God in Prayer that he would pardon him, and be reconciled unto him, and yet mistaking here, and not understanding that it must be God, in, and through Christ that reconcileth himself: the mistake in this may prove an undoing mistake to that Soul; and although they should be Crying out of their sins all their days, they may perish at last if they do not know, and rightly understand how to close with God's mercy as it is in Christ: if they do not understand, that it is God in Christ that reconcileth himself to the world. We know the greatest part of people look for their Reconciliation with God merely in a natural way; they have sinned against him, and they will cry unto him for mercy, and for pardon, and so they think all may be made up between God and them. I remember Luther hath a notable speech concerning this in his meditation about the way which God hath appointed for reconciling of man to himself, that it is in Christ. It is intollerahle and horrible blasphemy (saith he) to feign any work by which thou mayest presume to please God; and he gives the reason of it. It is therefore intolerable, and horrible blasphemy for any to feign any work by which they shall presume to pacify God, when they shall see, and hear that God cannot be pacified any other way, but by such a way, as the blood of his Son one drop where of is more precious than the whole Creation. And upon this ground being meditating of God's reconciling the world to himself, and that it was by such a way as the blood of his Son, and that one drop of his blood is of more value than all the Creatures in Heaven, and Earth; hence it was that he affirms is to be horrible, and intolerable blasphemy for any man to think to pacify God any other way. Nay, when God by such a way hath appointed Reconciliation, for a man to neglect this, and to think, that any work of his own shall pacify God; especially those that hear the Gospel preached to them, when they shall think of any other way of their own, and so neglect the way that God hath appointed this is indeed a most intolerable, and horrible blasphemy: and Certainly it is that which provoketh the Lord exceedingly; that when a sinner shall be made apprehensive and sensible of the Breach that is made between God and him; for that sinner to think the Breach to be no greater than may be made up with any work of Repentance, or good meaning or good works; the Lord disclaineth to look upon that sinner in this his folly; that a man should think that the Breach between God, and him is a matter of no greater moment. No, my Brethren, you must know, that the Breach between God, and you by sin, is a matter of another manner of Consequence than can be made up by prayers, or fears, or any thing else that you can do all this is untempred Mortar. It is true, when there is Repennance, and turning unto God, it is a good sign that God is at work with your hearts; but that cannot do the deed; it is in Christ; it is the blood of the Son of God that must make Satisfaction for sin; it is that which must make the Reconciliation. This is that which is indeed the great doctrine of the Gospel; and till you receive this into your understandings, into your hearts all other things that we preach are to no purpose at all, it will never do you good, till you have embraced this, you will never Sanctify God's name, nor glorify God in your Conversations, nor have any true peace within your doors, till you come to receive this point into your hearts; that God is in Christ Reconciling the world to himself. Take heed therefore of any mistakes in this point. That is the second Use. CHAP. 22. Use. 3. To encourage sinners to come to God for Reconciliation: And discouragements removed. The Third is a Use of encouragement to sinners to come for Reconciliation with God. You may remember that one Reason why God did on purpose appoint this way to Reconcile himself to the world, was, that he might break the hearts of sinners, and that it might be an encouragement to sinners to come in, Is this God's End? O! that then God might have this end in your souls This hath been our endeavour to open what we could, this Doctrine of the Gospel, namely, of God's Reconciling of himself in Christ; and we have not done this only from this Text but from others: and though divers other things have been spoken, yet you cannot but know, that the drift of all hath been to this purpose, that God may have this glory of gaining our hearts to himself, and that it might be an encouragement unto you to come in to be reconciled unto God. Are there any that are apprehensive of the Breach that sin hath made between God and their souls? I suppose there are many. You put up papers of complaints of the hardness of your hearts and that you cannot be sensible of sin as you desire; it is a sign that there is some sensibleness therefore of the breach between God and you. Now the Lord in opening of this Doctrine propounds the way of Reconciliation, and he would fain draw your hearts to come in and to be reconciled unto him; what is it that hinders? These two things are the Only hindrance. First, The great distance that is between God, and a Creature; I am a poor vile worm, and the Lord is an infinite, glorious, dreadful God. O! but that I might take off this dreadfulness from you, that that might not scare, and hinder you, therefore he propounds himself to you in his Son. If God should indeed speak from Heaven by thundering, and lightning, and call in sinners to come in and humble yourselves, and seek to make your peace with him, that might scare you, and upon the sight of the distance between God and you, you might not dare to come in. But saith God; I call you now in my Son, my Son that came to be like one of you, and to be made sensible of your infirmites', it is in him that I offer you Reconciliation. This takes away the dreadfulness of God from sinners, and therefore a mighty encouragement. And though there be such a distance between God and us, yet there is a Christ between God the Father, and us. Though we be the poorest worms in the world, though we are mean, and vile Creatures, yet if we were ten thousand times meaner than we are, seeing there is such a Mediator between God, and us; this makes up the distance. Christ is such a Mediator as there is enough in him to make up all the distance that can be between God, and man. Another hindrance, or discouragement is sin: either the greatness of our sin, or the multitude of our sins, or the long continuance in our sins is that which hinders us from coming. O! saith the soul, I have been so vile a sinner, and I have continued so long, and I have multiplied sin one after another, and is it possible for such a one as I am to be Reconciled? It is true hadst thou to deal only with God as he is in himself, thou mightest despair: But know O! sinner that it is God Reconciling of himself in Christ; therefore though thou be'st a great sinner, & a sinner of a long continuance; yet there being a Reconciliation with God in his Son; seeing that Christ hath undertaken such a work as to make up a peace between God and sinners, and to mediate for them; thou may'st be encouraged to come in, and to lay hold upon this grace of God in Christ. If thou sayest thou art unworthy; and that there is no worthiness in thee for God to regard the for. All this is still answered with this. It is God that is reconciling the world to himself in Christ. Indeed were it so that there were nothing but God and thee to deal together; and if thou wert to deal only with God, himself thou mightest be afraid but thou hast to deal with God not in himself win his Son, for so he hath Set forth himself the to world, he is reconciled to the world in his son, and herefore that may encourage thee notwithstanding all thy unworthiness. And what Further hast thou to discourage thee? O! thou wilt say; God is infinitely Just to punish sin. Still this point willbe Sufficient to remove all discoragements; that he is Reconciling the world to himself. Though he is Holy; his Holiness is pleased in Christ: Though he is Just: his Justice is satisfied in Christ. So that there is enough in this point to take away all objections, to remove all discouragments that any Sinner in the world hath. And therefore as God doth propound this on purpose to draw sinners to himself that they may be reconciled unto him; So let them know; that the more grace here is received for the taking away of all objections, and discoragments; the more will sinners be left without excuse another day if they do not come in and lay hold upon this grace of God in Christ; God will have his glory that way if he cannot have it the other. God primarily intends his glory in reconciling the world to himself; and therefore takes away all discouragments from siners that they may come in and venture their souls upon his rich grace, and mercy in Christ; But if God cannot have his glory from that point; then, the more this is preached in any congregation, the more will God have his glory by the stopping of men's mouths that they shall not be able to say another day; O, the Lord was terrible, and he was a hard master, and I durst not go unto him. Indeed my Conscience told me I had sinned against him, but I durst not go to him for mercy for I was afraid of him. The mouths of men shall be stopped another day that have heard this doctrine or God reconciling the world in Christ opened unto them, and have not come in, and laid hold upon it. Indeed it is the plea of many a servant that hath offended his master, when one comes to him and Saith; why do not you go and humble yourself before your master. O, Saith he I dare not, he is such a furious man that he will fly upon me presently, I had rather suffer very much then go to him; and this they think excuse enough; and many poor Servants will rather wander up and down the Country, and perish, then go bacl to their master? But no sinner can say so of God, let him be never so vild a finer that is departing from God, if one should come unto him and say; you wretched sinner whether are you going? you are departing from God, you are going away from him, but behold God calls you to come in; O, go, and humble your souls and lament your sin, and lay down all those weapons of enmity against God which you have taken up. This sinner now cannot say; how shall I dare to look upon God, I that have been such a vild, and wretched Sinner, Surely God will destroy me, and consume me. No, the Lord propounds himself to you, a God or mercy in his Son, and tells you, that he hath provided a means in his Son to be reconciled unto you; and that his heart hath been so much upon reconciling himself to the chrildrens of men, as that he hath sent his son to do this work and though it cost the very blood of his son, yet he will do it; and therefore sinner if thou dost not come in, but wilt go on in wand'ring from God and Continuing in ways of enmity against him, thy blood be upon thine own head. Thou hast read this blessed doctrine of the Gospel opened; that God was reconciling themselves to the world; and that he was reconciling himelfe to the world in his Son; and that God excepted that when this message was brought to a Congregation; the whole Congregation should come and fly unto him; and that the world should be filled with Cries; O! that we might be Reconciled unto him. Our Lord expects this day from some of you to hear you reflect this upon yourselves by crying unto him for Reconciliation in his Son; that should be the issue of such sermons as these are; God ever after such preaching looks to hear some soul repeat in prayer to God, and tell him what it hath heard in the Ministry of the word; and upon that make a prayer unto him according to what it hath heard. As in this manner; The Lord expects that this day some sinner, or other should get alone, and be crying unto God in prayer. Lord, I have heard, not only that there is a possibility for sinners to be Reconciled, but there is such a glorious way of Reconciliation, that thou hast done it in thy Son. Such an honourable way; and such a certain way of Reconciliation; and that thy heart is much in that way. And Lord I have heard, that this is a way, that takes away all objections in the world; all the discouragments that can be imagined; and thou hast revealed it to that end, that is, that thou mightest break the hearts of sinners, and draw them to come in, and accept of that blessed covenant that thou hast tendered to them in Christ, and to be reconciled unto thee. Now Lord I desire to cast my soul upon this free grace of thine in thy Son; O! that I might feel thy spirit inableing me to such a glorious work as this; and O! that the Lord might hear such things as these from some of your Closets this day; it will be that which will even cause the heart of God to rejoice that ever he opened the doctrine of Reconciliation to you; otherwise it will turn to the quite contrary end; it will only serve to stop your mouths at the great day. That is another Use. CHAP. 23. Use, 4. Despair not of Gods making peace in this Nation. YEt once more: If there be such a way of Reconciliation between God and us; if God hath wrought it so, that it is in Christ. Truly from hence we have no Cause to despair in God's power, and wisdom, and goodness to make peace in this Nation; God hath done the greater work. You see that God is a God of peace and love's peace; and to the end that he might be at peace with the wretched Children of men, he hath wrought so wonderfully as to send his own Son into the world and provide such a way that he may be sure that peace may be made, and by that way he hath done it: He hath made peace between Mercy; and Justice; there is peace made between an infinite provoked God and wretched sinful vild Creatures. I told you before that this was a mighty difficult work; yea, the most difficult that ever was, or can be in the world. If God hath therefore wrought such a work so difficult, in a way so glorious. Then from hence learn not to despair, but that God may work even peace for us in this Nation, and an honourable peace, and a good peace too. We are not only hereby encouraged to cry unto God for peace between him and our Souls; but we are by this encouraged to cry unto him for peace in the Nation, and that he would put an end to these woeful times of destruction, and misery, and war which many of our Brethren have suffered, and bled under. And indeed those that do understand, or have ever felt the work of God in working peace between his majesty and their Souls, they are those that have such interest in God, as if any people, shall prevail with him for peace in the land, it must be these; they will prove to be our peace makers in the conclusion, howsoever people at present cry out of them as if they were the means and instruments of making the gratest debate, and as if they were the enemies of peace: No my Brethren, they that have experience of this great work of God, of making peace between himself, and their Souls, they are they that he at the Throne of grace continually crying unto him that is the prince of of peace to make peace in the Land. We desire peace. But you will say; How can it be done that way? Why should we say how? when God himself hath made peace between Heaven, and Earth. We see things so intricate, that we know not how it should be done, and we wonder it should ever be brought about, that the Spirits of men being so set one against another there should be a Reconciliation: But God hath ways in his infinite Wisdom that we are not able to comprehend, the spirits of any of our Adversaries are not so desperately bend against us, but there was as much enmity between us, and God, as there can be betwixt us, and any of our adversaries in the world: and we have no such exasperated enimes against us, as we were by nature against God. If therefore God could find a way when we were such enemies unto him to make peace betwixt us; and him; then hath God likewise a way to make a true settled, and constant peace between our Adversaries, and us: And we should desire; that as God hath made our peace with him firm, and sure; so that what peace God makes in this land, it may be somewhat like unto that peace that he hath made between Heaven, and Earth. There is a firm peace made between God, and us, a peace that we may rest upon, and confide in. A peace between our adversaries, and us, (as things now stand) we cannot count it sure; you cannot be sure of your lives one night after it is done; as things now stand. But we must desire such a peace might be made, as there is made between God, and us; sure, and firm, and stable. Therefore pray much, and believe much as you are able; and though things be brought to such a straight as there is no likelihood in the thoughts of men how it should be done; yet they are not brought to such a straight as things were between God, and us before he reconciled himself unto us. And there was more required to make up that Reconciliation betwixt God, and us, than there can be between us, and our adversaries. And what was it that made our peace first with God? God was in Christ reconciling the world; it was the blood of his Son that saved our blood, and therefore let all those that are godly go to this God of peace, and not only cry to him by Prayer for the making of a true, and firm peace amongst us; but present unto him the blood of his Son to that end; and say; O Lord; thou that sentest thy Son into the world to make peace between our Souls and thee; look upon that blood, and let that blood prevail with thee to make peace in England; that there may be no more of the precious blood of thy Saints spilt, and shed amongst us. Here is the way to get peace. And Certainly if the blood of Christ were able to make such a peace between us, and God as is firm, and lasting: it will be able also to make peace in this poor Nation; and such a peace as shall be firm, and lasting too. Thus we are encouraged in regard of external condition; in regard of the peace of our land; that seeing God hath done the greater, he is able much more to do the lesser. That seeing God hath reconciled mercy, and Justice together, and made peace betwixt Heaven, and Earth, when the Breach was so great, as all the men in the world, and the Angels in Heaven could not find out a way to compose the difference, and make up that breach, yet he hath done it: He can certainly also compose the differences, and make up the breach that is amongst us. CHAp. 24. Use, 5. Those that have assurance of their peace with God; highly to prize it. HEnce than if our Reconciliation with God be such as hath been opened, and if it be wrought after that way; Then an other Use we may make of it is this. Namely: That all those that have any comfortable assurance that their peace is made with God, they are to prize it highly, and not easily, and lightly to lose the assurance of it; Why? Because it hath cost so much as it hath done, and it hath been wrought for them after such a strange manner as it hath been; the greatest work that ever God made; and wherein his wisdom, and goodness, and power hath been seen; now that which God hath set himself to work so powerfully in, to the end that he might acomplish it; and that which hath cost so dear as it hath done; that wherein so much of the mystery of Godliness is contained; surly then if we have obtained the assurance of it in ourselves, we should highly prize it, and we should seek to preserve it, and not lose it; we know not how. I remember when we opened the excellency of our Reconciliation with God and, what admirable fruits did flow from it; we had there a Use like unto this; that because it is so excellent we should preserve it and not let it go lightly, But now this Use is drawn from the way of Reconciliation, that it is a Reconciliation in Christ; and in indeed the argument falls more strongly upon us here then it did formerly, before, the argument was, that we should prize it because we have such comfort in our Reconciliation; because such admirable fruits do flow from it; because it is able to carry us through all troubles in the world. But now we must seek to preserve it, because we have it in Christ, because it is that which cost more than ten thousand worlds are worth; because God hath wrought so wonderfully to bring it about. Hath God therefore spoken peace to any of your souls? take heed that you turn not again to folly; Psalm: 85.8. I will hear what the Lord will say, for he will speak peace to his people and to his Saints; but let not them return again to folly. Hast thou gotten any comfortable persuasion that the Lord is reconciled unto them Christ; and God hath made thee to know that Reconciliation with him was a difficult work? it may be it cost you many tears, and prayers, and much trouble before you could get it, and a long time you were seeking of it in a Legal way, and crying unto God for his mercy to pardon your sins, and Seeking to him in that natural way; but than you could not have peace spoken to your hearts, but in time the Lord opened the mystery of Christ unto your souls, and then you sought Reconciliation with him in Christ, and you saw how that it was in his blood that your peace was made. Have you got peace in an Evangelical way through Christ? O! Make much of it; it is a precious Jewel in that it comes to you in such a way as this is; it cost God dear, and it may cost you dear; but whether it cost you dear or no; you may be sure it cost God dear, therefore make much of it, do not lose it: to lose it fully so as God should again become your enemy, that indeed you cannot do; but you may lose it in your apprehensions; you may lose the comfortable assurance of it. There are Two ways that Christians may lose the comfortable assurance of their peace with God. First through the weakness of their faith, secondly through the sinfulness of their lives. CHAP. 25. Christian's may lose the assurance of their Peace with God through the weakness of their Faith. 1. Weakness, When they think the sin they fall into, doth presently cause an enmity between God and them. Object. What need Believers then be careful to avoid sin? Answered. 2. Weakness, Judging Gods works as enmity against them. FIrst, Through the weakness of their Faith; and that in Two ways. Weakness. 1. When they shall through their weakness think that that sin they fall into, or are overtaken with, doth presently cause an enmity between God, and them. I make no question but there are many souls that God is reconciled unto, and sometimes have had some comfort in the assurance of this reconciliation, and yet if at any time they be but overcome with the sinful distempers of their hearts, they presently think, that this puts an enmity between God, and them again, and they begin to look upon God as upon their enemy, and think that all the peace is broken between God, and them, and this makes such a Breach between God, and them, as that all that God hath done, is undone again, and now they think that God is against them in all his ways, and contrary unto them as unto an enemy. It's true, Carnal hearts that do not understand what the difficulty is of making peace with God; or what a breach it is that sin makes between God, and the soul; they can sin, and sin, and sin, and yet think God will be merciful to them still, and never look upon their sin as enmity unto God, or upon God as an enemy unto them in regard of their sin. But take a poor soul that understands what sin is, and hath found it a hard thing to make peace between God, and himself, as soon as any sin overcomes such a soul, the daily weaknesses many times make him think that God is an enemy to him; and however he had good hopes before, yet the breach is again as wide, if not wider between God, and him as ever it was. Now by this know, you do dishonour much the great work of God in Christ in the point of Reconciliation. surely it is as great a dishonour as you can cast upon Christ; when he hath come to make Reconciliation between God, and you, and when he hath undertaken it, and done it so throughly as he hath; and when it cost him his very life to do it, yet when you apprehend this Reconciliation to be no otherwise, but that upon any offence, you think all is undone again: truly this were but a very poor Reconciliation. Suppose two that were at odds one with another, and a great breach hath been made between them; another comes and reconciles these two for the present, but yet so as that the one shall watch the other, to take an advantage against the other, so as if there be but the least offence committed, they shall be as great enemies one to another as before; this were but a poor Reconciliation. So when you come to think, that upon every sin you commit, after you have had your peace made between God and you, though you can appeal unto God in the sincerity of your heart, that it is the greatest burden in the world to you, that you do thus sin against him, and you would think it the greatest mercy in the world to be delivered from that body of sin: yet, when you shall come to think, that upon this sin you have committed, the breach is made as wide as ever it was with God; What a dishonour do you put upon Christ? What a Reconciliation hath Christ made for you? O! therefore believe that Christ hath made another manner of peace with God then so; and know, that it is not a peace that can so soon be broken. If a Bonesetter should set a Bone in your Body that were broken, or our of joint, and set it so that it is right for the present; but yet so too, that if you stir your arm, or leg, it is out of joint again; you will conclude, this is no skilful Bonesetter. Christ came from Heaven for this very end, and purpose, that he might join God, and us together, that he might make us one with God. Do you think that Christ hath only set us so together, as that upon every daily infirmity, we should be out with God again? No, certainly he hath set us strongly together, more strongly than ever we were, Adam in Innocency, when he was without sin, had not such a strong peace with God, as thou hast in the midst of thy sins. It is a truth; and though we cannot speak of such things without trembling, in regard we know how ready carnal hearts are to abuse them; yet this is a truth, and so I would have Christians to look upon it; to look upon the reconciliation that is made between God, and them, as a peace firmer than ever it was with Adam, and God, though Adam had no sin, and they have many sins, for Adam had it not in Christ; and therefore think upon it as such a Reconciliation as Christ hath wrought, and so honour God in it, and sanctify God in it. If indeed it were no other reconciliation than thou hast got by thy own prayers, or then thou hast got by thy own tears; then thou mightest fear, that, that reconciliation might be broken upon thy renewing of sin. And the truth is; this is the ground why those that have enlightened Consciences, are so full of fears, and doubts; those indeed that have no enlightenings in them, are without any fear but the other are full of doubts, and fears; and it is upon this ground; because that peace they have, is no other but that which they have gotten by their Prayers, and by their duties, and by their tears, and by their good meanings, as they think, and never bring in Christ; they never have been acquainted with that great Mystery of Godliness. Now, that peace with God that thou hast got any way but by Gods revealing the work of his reconciling himself to the world in Christ; that peace will never hold long; but thou wilt be ready upon every temptation, upon every suggestion; upon every new sin committed, to call that peace into question: But if thou hast been rooted in Christ, and thy peace grounded upon that which is beyond all thy duties, and all thy tears, and prayers, nnd canst look upon God as reconciled unto thee in Christ; this peace will hold, and this may hold notwithstanding abundance of sins may remain in the soul of one that is thus reconciled unto God. And therefore for your help, because you may not upon every sin call in question your reconciliation with God: know this; that being reconciled unto God, thou art not under the Law so as that every sin against the Law should put thee under the sentence, of eternal death: thou art not under the curse that doth threaten everlasting death to those that so sin. Here is the difference between one that is reconciled unto God, and an other that is not. One that is not reconciled unto God in Christ, is so under the Law, as every sin he commits, be it little, or great doth put him under the sentence, and curse of eternal death: the neglect of any duty, be it never so small doth it. But now, here is the privilege of a Beleiver; when thou art once a Beleiver, and so art in Jesus Christ; then the sins thou committest; those should indeed be for thy humiliation; but there is none of them that do put thee under the sentence of eternal death; neither upon this ground art thou to keep the Law: that is, to keep it so, as to think, that if thou do it not, or that every breach of the Law should put thee under the sentence of eternal death. Indeed others that are under the Law, they must look to keep the Law, whether they be able or not; but the Law hath no power over thee that way, and thou art not upon that ground to keep it; and therefore thy sins which thou committest, do not put thee under the sententence of eternal death, as the sins of others do: there is no condemnation to them that are in Jesus Christ; & it is true of every moment, and instant of time, that there is no condemnation to them that are in Jesus Christ. I will give you another scripture for this, that is as clear as the other, though not perhaps so much taken notice of It is in Rom. 7.5. For when we were in the flesh, the motions of sin which were by the Law did work in our members to bring forth fruit unto death. Note the Motions of sin which were by the Law did work in our members; What did they do? they brought forth fruit; and fruit unto death; this the blessed Apostle saith was when we were in the flesh. But now being Believers; though we have the remainings, the motions of sin, yet they are not such as bring forth fruit unto death. None of the sins of Beleivers bring forth fruit unto death, for they are delivered from that power of the Law; that the Law cannot come with the sentence of death upon them. This is an high privilege of Believers; and the right knowledge of this would help us that we should not think, that our peace with God is so broken that God is our enemy through every sin which through humane frailty is committed. Object. You will say; what need then Believers to be careful to avoid sin; may they not take liberty to walk as they list? O! No; there are other arguments besides this. Indeed had they a slaveish spirit, had they no other arguments to persuade them from sin, but this, that sin would make God, and them enemies, it were somewhat. Men that object, and say; that Beleivers may do what they list because their peace with God cannot be broken: The truth is they themselves have slavish hearts; and they do not know the strength of other arguments to keep them from sin. I dear boldly affirm this: that a Believer should not upon the Commission of sin think, that therefore he is now under the sentence of death, if so be it be such a sin as may stand with the state of Grace, as many weaknesses, and frailties may; for there are some sins; as living after the flesh, which the scripture speaks of, which if Beleivers live in they shall die. You will say; what, can they perish eternally? yet this is made as a means to keep them from living after the flesh: But if they should come to live after the flesh which Gods grace will keep them from doing in a constant way; they shall die; and so far they may apprehend eternal death were due unto them, if it were possible for them to fall into that condition, to live after the flesh. But it is not true, that a Beleiver upon every sin he commits should be under the sentence of death; for being once Believers we are freed from the Law. And therefore the Apostle after he had spoken of the Law of God to the same purpose in Rom. 5. He answers this Objection. What shall we say then? shall we continue in sin that grace may abound? God forbidden: How shall we that are dead to sin, live any longer therein: and then follows. Even as sin hath reigned unto death; so grace must reign through righteousness to eternal life. The Grace of God reigns, domineers over all things that come to oppose it; even over all our infirmities, over all our sins; over whatsoever may seem to contradict it; the grace of God reigns; there is a domineering power in the grace of God over all things that would contradict it; but this is through Righteousness. Thou hast sin in thee that would oppose God's reconciling Grace; but it; ●aigns notwithstanding that sin of thine, and it reigns to eternal life; it hath a reigning power to carry thee through all difficulties, and hindrances to eternal life; and all through the righteousness of Christ. Therefore Believers that they may keep their peace with God, are to look upon all duties required in the Law as bound to do them; and that they are not freed from the duties the Law requires; their relation unto God redeeming of them, doth not take away their relation unto God as a Creator; still they are bound to God as a Creator; as well as a Redeemer: But they should look upon the Law as coming to them in the hand of Christ. It is an excellent speech which Luther hath for this O! how sweet (saith he) are the commandments of God unto us, when we receive them, not as they are in the Book; but as they are in the wounds of Christ? When we read the Commandments of God in the wounds of Chrst, And receive them there; O! how sweet are they then? then we obey them out of sweet principles, not out of Legal respects, as if upon every Breach we should be brought under the sentence of eternal death, as we did before. This I take to be the meaning of that place in Rom. 8.15. For you have not received the spirit of Bondage again to fear. What is the spirit of Bondage? The spirit of Bondage that causeth fear at first; before one is a Believer, is this; either perfectly obey the Law, or Perish, saith the spirit, even the spirit of God, whether able, or no; you must obey every thing or die; and if thou hast sinned against the Law, thou art now accursed notwithstanding all the duties that thou hast done; the spirit of God saith so to all unbeleivers and this causeth fear; but saith the Apostle; you have not received the spirit of Bondage to fear again; though perhaps thou mayest fear upon thy weakness, that God will turn thine enemy upon every Breach: but the spirit of God saith not so, that thou art therefore accursed but that spirit enableth thee to go to God as a Father to heal thy weakness, and to give thee power against them, and the Contrary is such a mistake as indeed is a great dishonour to the work of God, reconciliation of God in Christ. We must put much upon that great work which God puts so much upon, and if we did, we might go up, and down in the world, with a world of comfort, and it would increase sanctification. Indeed to deny all kind of obleigment of the Law to God, and to say that men are not bound to keep it, as God being their Creator &c there is an exstream vanity in it, but to give the Law that which is its due, and to give the Believer his due too; to show how far we are bound to it, and how far delivered from it, this is a great mystery of the Gospel and people should labour to understand it aright, and take heed, lest out of a desire to apprehend the grace of God in Christ, we do not go too far in ourthrowing our obligations to God by the Law. One would think, that this which I have delivered (if men's spirits were not very wanton) were enough, namely, that we are not under the sentence of condemnation, though we are not freed from the Law, and the duties thereof as God is our Creator, and we should think the grace of God magnified in this, and therefore thus far take hold, and make use of this Grace of God in Christ, as not to lose the comfort of it. This is the first weakness that hinders men from preserveing the comfortable assurance of their peace with God. Weakness. 2. The second Weakness is this. When men that are godly are ready to judge of God's works through their weakness, as works of enmity against them; not only of their ways towards God as an argument that God, and they are at enmity; but they are ready to judge all the administrations of God's providence, as if they were the works of an enemy to them; as if God were in them, walking contrary to them: This is a great weakness, and dishonour unto God. Let the wicked, and ungodly judge so if they Wil As God saith; fury is not in me; who would set the briers, and the Thorns before him? he will go through them. When God comes in outward ways of misery; ungodly ones may look upon them as God walking in them contrary unto them; they may look upon all his works as the works of an enemy, and as one that intends their ruin, and destruction: they are to look upon every trouble, if it be but the least distemper of their body as the beginnings of eternal wrath, and a making way for eternal misery for aught they know. But they that are reconciled to God, it is their weakness if they should look upon the greatest affliction they meet withal as a work of Gods coming towards them as an enemy. No; you must know; that there is this power in your reconciliation with God in Christ; as First, That there is nothing that ever God doth towards you, that doth tend to everlasting wrath, nothing, whatever it be. Here is thy comfort; that thou mayest build upon this; though thy affliction be sore, and though they be long upon thy body, or estate; perhaps thou losest all that thou hast, and it may be God delivers thee up into the hand of thine enemies, and they trample upon thee as dirt; yet nothing of all this tends to eternal wrath. As on the contrary; though a wicked man may have a great many favours from God, and fruits of his patience; yet no wicked man hath ground to make such an interpretation of any good thing he enjoys from God, as to think that this doth tend to his eternal good. So those that are believers, though they meet with never so great afflictions; yet they have not sufficient ground to make this interpretation of those afflictions; that they tend to their utter undoing. And one would think that this were enough on the other side; for men to believe; that whatsoever afflictions they meet withal in this world; the wrath of God in all those afflictions is taken away; they shall not tend to their ruin, and eeternal misery: that though the afflictions themselves may remain yet the poison of every affliction, which is the wrath of God, is taken away by Christ. Nay, whatsoever befalls us in this world; is so far from tending to eternal misery, that it is, through the love of God tending to thy good: that which doth seem to be most cross to thy desires, yet, it is such as tends to thy everlasting good in Christ. And this, one would think is enough for the sattisfaction of men's hearts in the point of afflictions. As what was delivered before may be enough concerning our freedom from the Law; So what I have now writ in being chastened for our sins. Take but these two things that no evil, no chastisement that shall befall us, shall tend to our everlasting misery nay, nothing shall befall us, but it is out of love and tends to our eternal good. These two being granted, one would thing, one might grant any thing else; that God may show a fatherly displeasure against us for our sins though not as a revenging judge; that God may exercise his wisdom that way, to mannifest his holiness, and how he disliks' sin etc. One would think this might safely be granted, granting the other two. And indeed these two and the other concerning the Law, all our divines that are Orthrodax grant, and these are enough to satisfy us about the free grace of God in Christ, and believers be throughly revited, and grounded in this, they may come to keep the assurance of their peace with God; for what shall hinder, either their sins, or God's afflictions; now neither of these should hinder a believers peace, but that he may be able still to preserve it, looking upon God through Christ. This is concerning the losing of the assurance of our peace through weakness. CHAP. 26. We may lose the asserance of our Peace with God by our sinful walking. SEcondly we may come to lose our peace, the assurance of our peace with God, through sinfulness; through our lose, and carnal walking with God; by this means we may come to fear, that such walking cannot stand with the condition of a Believer; and then indeed a believer is put to a nonplus and it will be a great while before he can be satisfied. In the other, when it is but a daily infirmity, and when it is such as he strius against, he is easily satisfied; but when it comes to that, that it is very like walking after the flesh; as indeed many fall so foully, as you can scarcely perceive any difference between one that works after the flesh, and him; his exceedingly clouds the light of God's favour, and exceedingly hinders the Comfort of his peace with God And O, how justly may the Lord abraid thee, and say what, did I set that infinite wisdom of mine a work to find out such a way of Reconciliation with thee? and is it worth no more than so, but that thou castest of the comfort of it, that thou mightest give liberty to thy looseness, and negligence, and to have the flesh have satisfaction? And so Christ himself may abraid the: what, shall I come from the bosom of my father, and take upon me the form of a servant, and be made a curse, that I might make peace between my father and thee, and is it worth no more but this; that thou castest away the Comfort of thy assurance for such a sinful distemper of heart, to give thy liberty to live after the flesh? Yea the Holy spirit may come, and a braid thee, and say. What, shall I come, and reveal the deep counsels of God towards thee, and show thee what those things were that God from all eternity hath done for thee? shall I open the mysteries of Christ unto thee, and draw thy heart unto him; and shall I speak peace unto thee, and yet when all is done, thou shouldest regard this so little as for the sattisfaction of some base distemper of heart, lose that which I have thus brought to thee; lose the comfort of all that I have done for thee? both Father, Son, and Holy Spirit, may abraid thy negligence, and the looseness of thy heart, and life. Yea, and thine own Conscience may tell thee, and say, did not I often hint unto thee, that if thou didst give liberty to thyself to walk thus, and thus loosely, thou shalt lose thy comfort, and thou shouldst ' come to apprehend God to be a terror to thee? and wilt thou even in these days of trouble, when men cry out of fears, and dangers take such a foolish course to lose thy peace with God? Is there any thing in the base distemper of thy heart that can countervail this loss? Look upon those that walk holy, and closely with God, and let their Conversations abraid thee; they keep their hearts clean, and maintain their peace with God, and when they lie down, they lie down in peace, and they awake in the comfortable assurance of their peace: and when thy hair of wars, and rumours of wars, yet so long as they can look up to God as their reconciled Father, their hearts are fixed, and stable; and though they suffer the spoyleing of their goods, and ●he loss of all that is dear unto them; yet they know, that within their bosom there is that which will afford comfort enough unto them. And yet thou, through the giving sattisfaction to some base, and sinful distemper, or lust, canst not think upon God without terror; canst not apprehend him, but as an enemy. O! unworthy soul; how shouldest thou be confounded in thy own thoughts, for the looseness, and negligence of heart in preserving that peace which Christ hath wrought between the Father, and thee, so strangely, and so wonderfully! Work these things (my Brethren) upon your hearts; any ground all upon this; that we are reconciled to God in Christ; our Reconciliation was wrought by such a strange way as by Christ, and it cost his blood to work it: therefore, if we have any hope of our peace with God, we had need look to it to preserve it. CHAP. 27. Use. 6. Give God the glory of our Reconciliation. Again, we have yet a further Use here If God be reconciled to us in Christ; it teacheth us to give God the glory of this great work; adore the infinite wisdom, and mercy, and goodness of God in this work of his towards us, reconciling us to himself in Jesus Christ. When Christ was born, the Angels Sang; glory to God on high; peace on earth: and it was upon that ground that they Sang it: as if they should have said. O Lord, what a way is here for thee to make peace upon earth; that thou shouldest send thy Son? here we look upon a poor Infant in a manger, and this Infant is the eternal God the second person in Trinity, that hath thus taken man's nature upon him, and here he lies in the cratch; even the same person that made the world. What a strange work of God is this to bring peace upon Earth; peace after such a way as this! glory be to God on high And this is the thing we should spend our days in; to adore, the infinite wisdom, and goodness of God in this way of his, in reconciling the world to himself in Christ. God expects, that all the children of men to whom Christ comes to be made known to, should even fall upon their faces, and spend their days in adoring and praising, and magnifying this great work of God. God expects that we should have mighty high thoughts of this work; and if our thoughts be not high of this work, and be nor lift up above all Creatures, we do but take the name of God in vain. God doth not care for any other glory we give him, except we give him the glory of this work. It is true when we see the works of God in the Earth, and in the Seas, we should glorify God's power, and God's wisdom etc. But except your heart be taken with this master piece (as I may so term it) with this great work of God, of Reconciling himself to the world in Christ; God will rject all your other gloryfying of him. I mean so reject them, as he will not accept of them in comparison: therefore this is the thing that God accepteth above all; and this is the commandment of God, that we should believe in his son, and that we should give the Father the glory due unto him for reconciling himself to the world in his Son. This is the work that shall be done in Heaven to all eternity: This is the thing that God himself delights in above all that ever he hath done; that takes up his heart above al. And if it do not take up your hearts, but you look upon it as an ordinary thing, and so indeed count the blood of Christ as a common thing: O! know, it is a high indignity in that thing in which he doth expect most glory from. And let me say this; Hath God revealed this work of his Son unto thee; and is thy heart taken with this great work that God hath done; and art thou continually adoring of the greatness of that work of God? peace be unto thee; for this is as Good an evidence that thou art reconciled unto God in Christ, as any I know. But I must hasten. CHAP. 28. Use. 7. To love Christ, And do or suffer for him. AGain. Is it in Christ that we are reconciled unto God? O! let Christ be beloved by us. Let us say with the blessed Martyr Lambert; None but Christ, None but Christ, which he spoke too when he came to the stake to be burnt for Christ: a good Lessen for us by the way to take out, that may come to suffer very hard things for that which we have undertaken to do in obedience to God; yet for us to rejoice when we come to suffer banishment, or loss of goods, or life; to rejoice that ever our hearts were engaged in the ways of God; It is a sign of grace indeed. Many men when things prosper can go on, and rejoice that they were engaged in such a business, but if they find that it shall not prosper by outward success, and that there are many miscarriages, they repent of what they have done; and that is the reason why we have so many run away now, and have withdrawn themselves from that which before they would spend their lives, and dearest blood in, and not only withdraw themselves when they see the work a little hot, but betray the cause: But here is a trial of godliness; that if I have engaged myself in the ways of God; and God by his providence casts me into such ways as bring trouble unto me, yet I can rejoice that ever I was engaged in them. Thus it was with the blessed Martyr that cried out none but Christ, even then when he was at the stake for Christ. It may be a Carnal heart might say. Yea, Lambert before you rejoiced in Christ, and talked of Christ, but what say you now? that you are come to be burnt for Christ; had you kept Christ within yourself, you might have preserved this Body of yours: O! no, Christ was even then, sweet unto this man, when he was going to suffer for him, and even then, none but Christ. And indeed there is cause sufficient for Christ to be dear, and sweet unto us even in the midst of all sufferings. It is true, it may cause us to have the world to be our enemy; but what of that, when Christ hath made peace between us, and God the father; this satisfies the soul of a man to the full, and therefore the soul will love him, and will rejoice in him, and bless God that ever he was engaged in any cause for the sake of Christ; because Christ is his blessed Reconciler, and because Christ hath made a peace between God, and his heart; although men are his enemies, yet he knows that through Christ God is his friend. Christ hath made men our enemies indeed but it is accidentally, but he hath made God our friend; and he himself saith; Do you think I come to bring Peace? No, I come to bring a sword: through the profession of the Gospel there is a great deal of enmity amongst men and I believe this rage, and enmity that is on root here in England, Christ himself accidentally is the cause of it. On the one side, the desire of God's people is for a through Reformation; and on the other side the hatred of men's spirits against Christ, and his Ordinances, will rather undo themseleves then Christ shall have any Glory, they will rather put their Necks under an Antichristian yoke, yea, under the yoke of slavery, and make themselves, and their posterity slaves, then to be under the yoke of Christ; and this is the very bottom of that bitter malice and rage that is now in the hearts of men, for there was never the like example of a people, that should be enraged one against another for their own mind. We might have peace, and we might have liberry if we would but unite ourselves as one man against Papists, and others that are notorious, and abominably wicked to subdue them. But now because that peace, and liberty would bring in Reformation with it, and men should not have that liberty for their lusts as heretofore they have had, upon that they will have no peace at all; and they will rather be slaves to the wills and lusts of men, and to the Devil, then come under Christ's yoke. Thus the Gospel is in great part, the cause of the sword by accident. What though? Shall we not love therefore, Shall we say? since there was so much preaching, and profession, we have had such and such wars, and strifes, and troubles: would men be quiet, and contented, they might be at peace. O! what is this, but to be contented to be without Christ, without truth, without peace of Conscience? so that because we would fain have these; that is, we would fain have Christ, and fain have the Gospel, and truth, and peace of Conscience, we can have no peace with men, but yet blessed be God for Christ; for although Christ be as a bundle of mirth, that hath much bitterness in it, yet let him lie between your breasts, let us rejoice in him, let us love him, let us bless God for him, and be glad that ever we were engaged in his Cause. O! that great Peacemaker between God and us, how dear should he be to our hearts? And as that Martyr said when he was to suffer for him. What have I but one life to lay down for Christ? O! that I had many; So should we say; what, is our life in danger for Christ? O! that we had many lives that might be all in danger for him. I heard a credible relation of a young man that was in the business that was in Kent, & had a shot through the shoulder, and fell down as dead, and for a while lay as dead, but recovering and getting up, and having strength enough to discharge a musket; said, well, I will spend one life more for this Cause. The truth is, had we one, yea an hundred, a thousand lives, we might very well bestow them in a cause wherein we might testify our love to Christ, and bless God that ever we were engaged therein though it hath brought such a disturbance between man, and man. And let this be one particular wherein you are to manifest your love to Jesus Christ as the great Reconciler; namely, that you are willing to be reconciled one to another, to be reconciled to your Brethren for his sake: this is one good way to manifest your love to Christ. It may be such, and such have wronged you, and there is a great breach between such a neighbour and you. A natural man may be willing to be reconciled upon natural grounds; it is a troublesome thing to be in Contention, and it is more comfortable to be at peace with my Neighbour; and so through a natural love unto peace some will be contented there should be peace made between them, and the others they are fallen out withal; and it is good to go so far: But when you can bring yourselves to this; not only out of love to peace, because it is good for neighbours to be reconciled; but when you can think thus. Christ hath reconciled my soul when I was an enemy unto God; he hath come down from the bosom of his Father, and laid down his life for me: and Christ is dishonoured when there are such breaches between friend, and friend; therefore out of love to Jesus Christ who hath reconciled my soul unto the Father I am willing out of that very principle to be at peace with others. CAHP. 29. Use, 8. In Seeking Reconciliation by Christ. LAstly; if it be in Christ that we are reconciled unto God. Let us all learne in seeking Reconciliation to eye Christ, and carry him in our arms. If there be any of you that now begin to have your consciences stirred, and to be made sensible of the breach that is between God, and you, do not rest in seeking peace in a natural way, but eye Jesus Christ; and when you look up unto God for peace; look unto him in Christ. Look upon Christ as the second person in Trinity, takeing our nature upon him. Look upon Christ as the head of the Covenant of Grace. Look upon Christ as the Lamb slain from the begi●●●f the world, and having made peace with his bloo● Look upon Christ as sitting at the right hand of the Father making intercession. Thus you should act your faith upon God in Christ when you are seeking peace with God. The reason why many people lie under the spirit of bondage for many years together, is this. Because they look upon God merely as he is in himself, and do not look upon God through Christ, and so do not sanctify the name of God in this great work of Reconciliation CHAP. 30 God [was] reconciling the world to himself from all eternity, opened. ANd thus we have gone through that point of Gods being reconciled to us in Christ. There is another; Namely. The sixth thing propounded in the first Chapter viz. That God [was] reconcileing the world to himself in his son. The work of our Reconciliation, is not a work of yesterday; it is a work that God was doing from all eternity; for the point is from that particle he [was] this work; for God to reconcile us to himself in his son, hath taken up the heart of God from all eternity. That place in Titus, 1.2. Is most remarkable for this In hope of eternal Life, which God that cannot lie, promised before the world began: he not only promised it now; but he promised it before the world began. who was there before the world began to whom God made this promise? There was his Son Jesus Christ. So then, that is the meaning when he saith God [was] reconcileing himself to the world; that there was from all eternity, a transaction as it were between God the Father, and God the son about our Reconciliation: there was not only a purpose in 〈◊〉 ●●om all eternity that he would reconcile the world to ●elf; but there was a real, and actual transaction between the Father and Son about it; an agreement between God the Father, and God the Son about it. God's Wisdom from all eternity was exercised to find out a way. Secondly, God's purpose was from all eternity to do it. And Thirdly, There was a transaction between God the Father, and God the Son from all Eternity for to do it: they did covenant one with the other: God the Father told his Son what he required of him; and God the Son promised to the Father to do it; there was such a transaction as this; and therefore the scripture saith, it was promised before the world began; God the Father did promise to his Son before the world began what he would do for those that he would die for; as if he should have said. Thou art content to lay down thy life, and to shed thy blood? Yea, saith the Son, I am: well, saith the Father, I will be reconciled unto them, and I will save their souls; they shall have eternal life for their portion; this I promise thee; and so, it was promised to Christ first. It is true the promises of the Gospel are sweet, and they should rejoice our hearts; I had perished in my affliction saith David, had I not had ragard unto thy word: nothing more sweet to a soul then the promises are; but though the promises that are made to us in the Gospel are sweet; yet the promise that was made to the Son of God, is infinitely more sweet. And this is the thing that I should have showed you: not only how this was promised unto Christ; but the excellent comfort that this is unto the Saints; that they are now to look upon all that is done unto them, and upon all the works of God's grace to them, not as a new thing; not as an accidental thing that comes. As if we should have peace here in the Commonwealth it would be precious to us, if it should be upon these terms, and we would all rejoice much in what should befall us in a way of a safe peace: But our peace with God is not wrought with God so, as if we were perishing, and then God's providence came and turned all about again. No, our peace with God is a thing plotted from all eternity; God did as it were contrive it in Heaven before any world was made: God thought of this work of Reconcileing himself unto the world; yea, unto thee in particular if thou be'st a Believer, a broken hearted sinner, before even the Havens, or the Earth were made, God had actual thoughts of thee still; and there was a Covenant between God the Father and the Son, for thy soul in particular; and though God foresaw thou wouldst sin against him, and turn enemy to him, yet there was a consultation between the Father, and the Son from all eternity to bring thy soul home unto God, and to pardon thy sin. So that thou art to look upon all the works of God's grace towards thee here in bringing thee to his Son, and upon all the comforts thou hast from his Son, as the fruit of God's eternal plot, of God's eternal council with his Son: and that although it doth but now break forth, yet it was that which was in the bosom of the Father, and the Son from all eternity; and this indeed will sweeten our Reconciliation with God, and all means tending thereunto. As, doth God send but the word of Reconciliation to bring you home unto Christ? this was that which there was a Contrivance of in the heart of God from all eternity. That in such a time, such a man should live, in such a place, and such a Minister should be sent amongst them, and such a text of scripture should be opened, and such truths should be preached, and if thou findest God bringing of these truth's home to thy soul: know, it is a fruit of that eternal counsel that was between the Father, and the Son before the world began; and a branch of the promise that God made to his Son from all eternity. Dost thou, when thou comest to the word begin to feel thy mind enlightened, to know Jesus Christ? doth thy heart begin to be melted, is thy soul drawing after Christ? do not look upon this as a mere accidental thing; do not say only, What a providence of God is it that called me to such a Sermon? at such time I went for company sake to such a place; but when I came, I felt the Spirit of God stirring in my Soul; yea, I find a beginning of that which I hope I shall have cause to bless God for, for ever. Do not look upon this as a mere accidental thing, or as an act of providence only; But know, that this very work of God towards thee, is no other than the fruit of the promise that God made to his Son before the world began. God promised his Son, that it should be so ordered, that at such a time there should be such a Text, and such a Sermon preached, and that it should so fall out that thou shouldst be there And so likewise any peace of Conscience; any work of grace whatsoever, is a fruit of this promise; and therefore rejoice in this; that God's heart is broken open unto thee; and that which was in his bosom from all eternity is made known unto thee. Those men that are not converted till they be old, have cause to be sorrowful, and to be troubled for that: It is true I have cause to bless God, that at length God is pleased to open his heart unto me; But what a misery is it to me that I lived so long before I came to know God the Father's purpose to my heart, had I embraced the Gospel first, I had then been made acquainted with the council of God from all eternity concerning me. And a mighty encouragement it is to young people to bless God for this, that God gins with them betimes; it is a sign that God's heart is full when he gins with one so early. For the truth is, God's heart was towards thee from everlasting, and the business was transacting from everlasting. Some, though the heart of God be towards them, yet he keeps it a long time from breaking open till they grow to their middle age, till old age it may be, and then he discloseth himself. As Joseph would not open his heart to his Brethren for many days together. So there are many people, that God lets them go on a long while in ways of sin, he withdraws himself, and denies himself to open his heart to them, but at length he doth: But then how much better is it when God shall open his heart betimes unto a man? Would not joseph's Brethren have been glad that he should have discovered himself unto them and opened his heart unto them at the first coming? So, you that do begin now to have the day of grace dawn into your understandings, and God gins betimes to open himself, and those things that were in his heart before the beginning of the world discovers them to thee; and God cannot (as we may speak with reverence) stay any longer; but as soon as thou art able to receive in those thoughts of the heart of God; he lets them out unto thee. O! bless God for it. And this will prevent abundance of sin and sorrow, and make thee go on with comfort all thy days. This point also should be a marvellous Comfort to the people of God. That their peace with God doth not so much depend upon the Covenant God hath made with them; but it depends upon the Covenant God hath made with Jesus Christ from all eternity; and that is the root and bottom of their peace, and Reconciliation with God. Alas were it a dependence upon a Covenant between us, and God, and what he requires of us; we could not have firm peace: But when we know this; that the root, and ground, of our peace, and happiness, dependeth upon that transaction that there was between the Father, and the Son from all eternity, and upon the Covenant that was between them: O! this is that which should rejoice the hearts of the Saints, and be a mighty foundation of their Faith, and enable them to go through the world, and all difficulties with Comfort. CHAP. 31 The work of our Reconciliation with God in Christ hath been a doing from all eternity. IN the last Chapter we came to the sixth point that formerly hath been propounded in the first Chapter; and that is this. That God [Was] reconcileing himself to the world in Christ. [Was] and when was he? Even from all eternity, he was reconcileing themselves to the world. That point I did then name, and shall now a little enlarge it, and so proceed to some other. The point is this. Doct. That the work of our Reconciliation with God in Christ, it is not a work of yesterday, it is a work that hath been doing from all eternity; it is not a thing that falls out as it were accidentally, but a plotted thing, a thing that hath been plotted from all eternity. I gave you then but only one scripture for it: I shall add some more now, and open it more fully. That scripture I gave in the 1 Tit. 2. In hope of eternal life which God that cannot lie, promised before the world began. Now to whom did God promise it before the world began? The first promise that was made, and that we read of, was to Adam in paradise, the seed of the woman shall break the Serpent's head. O! but there was a promise beyond that promise; a promise made before Adam was, or before the Angels were, or before the world began; a promise of eternal life, which is the accomplishment of our reconciliation with God; this promise could be made to no other, but to the Son of God that was with the Father, and the delight of the Father; not only the delight of the Father as he is the Son eternally begotten of the Father, but the delight of the Father as he undertook the grea● work of Reconciliation between God, and us; and this promise was made to him from the Father; the promise of Reconciliation, and eternal life before the world began. So that by that scripture it appears; that there was from all eternity, not only a purpose, or a determination in God to reconcile us to himself; but there was an agreement, a transaction between the Father, and the Son about it, and a Covenant passed between them. God the Father promiseth somewhat, and the Son promiseth somewhat, and so they make up the agreement one with another from all eternity. First, There was a transaction of this great work of Reconciliation between God the Father, and the Son from all eternity; and for this I shall give you a scripture or two more. 2 Timo. 1.9. Who hath saved, and called us with an holy calling, not according to our works; But according to his own purpose, and grace which was given us in Jesus Christ before the world began. Here is not only a purpose, but here is grace besides purpose; there was not only a purpose in God before the world began, but there was somewhat more; here is purpose and grace, and this is given to us too; it is not only intended for us (that is observable) but it was given us, and given us before the world began: how given us? could God give any thing to us before the world began; could God give any thing to us before we were? It is therefore added; it was his purpose, and grace, and given to us [in Christ] before the world began. As it is possible for an Inheritance to be made over to one before he was borne; sometimes between man and man, there is something made over thus, to our heirs lawfully begotten, though there be none born, yet it is given them; and there is solemnity in Law concerning it. Perhaps it is given to some as a feofee; that if such, and such should be borne, they should enjoy it; or that they shall employ this for the benefit of such, and such that shall be born; so Jesus Christ stood before the Father (as we may so term it) as a feofee in trust, as the head of a Covenant, and there were transactions between the Father, and him; there was not only a purpose in God to reconcile himself to us, but there was grace given to us in Christ; there was an actual donation of this unto Christ before the world began, that so we might come to Enjoy it. Again, another Scripture for this is the 1. Cor. 2.7. which speaks somewhat of this also, though not altogether so fully as the former. The words are these. But we Speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world to our glory. He doth not only speak here of Gods Electing, of Gods ordaining us to Glory; but he speaks of the whole mystery of the Gospel, which he calls the hiden wisdom of God. Now this doctrine of Reconciliation which I have been preaching to you, about that we are reconciled to God in Christ, this is the hiden wisdom of God which was kept hid from the beginning of the world, and yet ordained before the world to our glory. God had contrived all this doctrine of Reconciliation, and purposed, that in time it should come to be revealed to us, as it is at this day. There is yet another Scripture for this which is very remarkable. It is in the 17. John. you shall find in that chapter many expressions to that purpose; that those that did believe in Christ were such as God the Father had given him: and you may find by divers expressions there apparently, that there was an agreement, a transaction between the Father, and the son, long before the thing was done; verse 16. I have manifested my name to the men thou gavest me out of the world; thine they were, and thou gavest them me, and they have kept thy word; he doth not speak merely of giving them at this time; but of Giving them to ●●e son before now, for he makes that to be the ground of their belief; he doth not make their givi●●●●em to him to be believing; but he makes their believing, and the keeping of the word of faith, to be a fruit of Gods giving them to his Son, the father's giving them to his Son is the foundation of their believing, and hence it is that in time they come to believe; because God the father hath from all eternity given them to his Son: that is the argument of Christ & this indeed makes the difference between some that believe, & others that do not believe. There are some that are of mean parts, poor people, and young ones that believe in Jesus Christ, and the great mysteries of the Gospel; others that have more understanding, that are learned men, they do not believe. That which makes the difference is this: that God the father gives some to his son to reconcile, and he doth not give others: and this is the argument of Christ in that 17, John. he makes the foundation of their faith to be God the father's giving of them to the Son. So that it is apparent in Scripture, that there hath been (before we come to believe, ye a before the world was) a transaction between the father, and the Son about our reconciliation. God was reconciling himself to the world, So that our Reconciliation with God, and the having our sins not imputed must be considered in three periods of time. The first is (if we may call that a period of time, which rather was before time) that which was from all eternity with the Son; there God was reconciling himself unto us. Secondly; when Christ came into the world, and was upon the Cross, and suffered; there was an actual imputation of the sins of all the Elect unto him, and a laying of them upon Christ; there was then a special act of God imputing and charging upon his Son, the Sins of all the elect. Thirdly when God calls any sinner to believe; then there is an other act of God passing the Sentence of absolution upon the Soul, an actual passing of it, which we call Justification: As it is between man, and man; you know the law may be satisfied for the prisoner, and yet the Prisoner not absolved; th●●●●soner is not acquitted, till the sentence be so solemnly pronounced by the Judge, though the verdict be brought in, not guilty, yet he is not acquitted until the Judge pronunce the sentence of absolution. So, though Jesus Christ in his sufferings when he was crucified, satisfied the law for all that should believe in him; yet there is required a pronouncing of the Sentence by the Judge for the acquitting of, which is our Justification. And yet sometimes we know, that after the sentence is pronounced by the Judge, the malefactor may lie in Prison till the fees be paid. Just thus it is with us: after our justification, yet we remain in this world, and have the fetters of our corruption upon us, have the fetters of afflictions, and troubles upon us till we have paid the deuce to nature, and the dispensations of God's Providence. One that is Elect, and not a believer, he is as a prisoner that hath the Law satisfied for him, though he doth not know it; yet certainly he shall be saved: One that is Elect, and a believer is as a prisoner that hath the Judge pronouncing the sentence of absolution upon him; yet afterwards, so long as the Believer is in this world, he is like a Prisoner that hath had his sentence pronounced upon him to acquit him, but he lies in Prison till he hath paid his fees. But those in Heaven; they have not only the Law satisfied, and the fees paid, but they are set at liberty also, and are in their Father's house. There are Several times therefore of God's manifestation of our Reconciliation to us not imputing our Sins unto us. But though there be such several workings of God, yet this doth not argue any change in God, which is an Objection that many through weakness make; that because God doth this thing, and the other thing & the other thing that was not done before, therefore 〈◊〉 would argue, as if there were a charge in God, and therefore would conclude; that there is nothing that is now done, but was done, and that as it is now done, so it was done everlastingly. But we are to know this; that Gods actual pronouncing of a sentence of absolution now; was not done before, doth no more argue a change in God; than Gods glorifying the Saints in Heaven now, who were not glorified before. To be Justified in time, doth no more argue a change in God, than to be glorified in time argueth it. The Saints upon Earth are not yet glorified, and yet they shall be glorified, and that argues no change in God. So the Elect that are not yet Believers, are not yet Justified in that sense the Scripture speaks of Justification, yea they shall be Justified: and that argues no change in God. But that we may further understand this, how God was from all Eternity reconciling himself unto the world, yet there are several periods of time wherein there are several workings of God towards a sinner, which indeed are employed in the words of the Text. God was reonciling the world to himself; he [Was] a doing of it; and this work before it comes to the accomplishment, hath several periods of of time. And to the end you may understand it the better; You must know, that there is a great deal of difference between those actings of God which are in himself, according to his own nature, and those actions of his towards the creature that are in a suitable way to the Creature; and for the want of the right understanding of the difference between these two, many people do most grossly mistake and gather many absurd Conclusions. They agrue from God's infinite, and unconceivable way of acting in himself, to those acts of God that are suitable to the Creature, and received by the Creature; when they hear of any thing of the workings of God received by the creature, they would understand that in the same manner, or as if it were to be understood in the same manner as those acts of God in himself. I will show you how great a difference there is between them. First, Take the Acts of God in himself, and this is true, the act of God is the Being of God himself, God's Essence, and his act in himself, are alone: but now the act of God as the Creature receives it, is not the Essence of God, for the Creature is not capable of God's essence, for then the Creature should be infinite. But the act of God as it is in himself, is God himself, and so it is infinite; there is no act as it is in God, but it is an infinite act because is is God. As now that which the Creature receives cannot be infinite. So the acts of God in himself, are all eternal, and there is no difference of time with God; there is not time past, present, and to come. Look upon the acts of God as he worketh in himself: whatsoever act there is in God, even the glorifying of the Saints; so far as Considered in God, is eternal; And there is no difference of time at all in the acts of God, as in himself; But if one consider those acts as the Creature receives them; then we must look at the difference of time, one, at one time, another at another, and another at another, received by the Creature. And you must take heed of too much boldness when we speak of God; when God sometimes manifesteth his workings as the Creature receives; we must not then think, that these are the acts of God as they are in himself, which are infinite, and to be conceived in an infinite manner, so as nothing but an infinite understanding is able to reach, and to conceive of. Therefore those men that think to fathom the arts of God as they are in himself, they are too too presumptuous; for only an infinite understanding is able to conceive of them; we must conceive of them as the Creature receives them, and so as they are revealed in the word; and this is the substance of what is revealed concerning Gods working towards us; namely; that from eternity, there was a transfaction between him, and the Son in such an unconceivable manner as we know not of; and that in time the Lord did lay our sins upon his Son on the Cross, and that afterwards when his good time shall come to call a sinner to himself, than he doth justify him, and prononce a sentence of absolution. But first, he calls them; So the scripture saith those whom he hath called, he hath justified. The Scripture makes calling of a sinner to go before justification; therefore whatsoever is in God from eternity; yet it is apparent that (speaking of justification as the scripture speaks of it) Vocation goes before, and that justification is no otherwise from eternity, than Vocation. God may as truly be said to call a sinner out of his natural estate from eternity, as to justify a sinner from eternity in that sense that the scripture speaks of it in Rom. 8. But, when we speak of justification ordinarily, we speak of it in the sense that the scripture speaks of it here, and so Vocation is first, and then justification, and afterwards glorification. So that though the Lord be pleased to reveal much of the mystery of the Gospel to us, and tell us he hath been reconcileing himself to us from eternity, yet we must understand this in a sober way, and take heed we do not vanish in our own thoughts when we come to search into it. CHAP. 32. Five Uses of the former Doctrine. A Word, or two further for the Application of this (for something hath been already done in the last Chapter) and then we pass to another point. Use. 1. Here we see the infinite love of God, that he hath been pleased thus to think of us poor Creatures from everlasting, to make it his work to reconcile us to himself: and here is the foundation of the sweetness, and comfort of all the mercies of God, to those that are reconciled un●o him; that they are the fruits of eternal love of God to us. And here is the foundation likewise of the establishment of the Saints; that their happiness doth not depend so much upon the Covenant that God hath made between himself, and them, as the Covenant that God hath made betwixt himself & his Son. For the covenant is two fold; either between God, and Christ, or between Christ and us. Now, it is true, much doth depend upon our keeping Covenant with Christ; but our happiness; and Salvation, and indeed all our good doth chiefly depend upon the Covenant between the Father, and the Son. Use, 2. Again, Here we may see how to answer that question of some Atheists; what God was doing before the world began? I remember it is said, that when that question was asked by some in the primitive times; the answer was. That God was making of Hell for such curious Inquisitiors. But here we have a further, answer to give then that; namely; That God was exercised from all eternity in the business of Reconciling the world to himself. God had (as it were) the idea, and the platform of all things before him; and saw man how he was made in his Innocency, and saw him fall, and saw how he should rise again, and how he should be converted, and glorified. All the platform of all these things was before God from all eternity. As a work man when he goes to build an House, or to build a ship, he hath the platform thereof in his head, before he strikes a struck. So the great work of our Election, of our Vocation, Justification, Reconciliation, adoption, sanctification, and glorification, the Lord had the platform of all before him; it was all in his Head as it were, and he was exercised about it before the world began: so that if thou art a Beleiver, it now comes to be known; that the Lord from all eternity was exercised about thee, and thy good and about the Contrivance of thy Salvation, and fore saw how thou wouldst fall from him, and be made a child of wrath, and an Heir of Hel. And then he saw a way how to recover thee out of that condition, and how to bring this to pass; how he would cast thy lot, to live in such a place, and in such an age of the world wherein the Gospel, and the mysteries thereof should be preached; and that thou shouldest come under such a ministry; and that just at the preaching of such a sermon, such a truth should be darted into thy heart, and applied unto thee; and that then he would send his holy spirit to fasten that truth upon thy heart; the Lord plotted all this from eternity: and this is that which the Lord was busied about (as we may speak with reverence) before the world began. Use 3. Another Use is this. It is a good establishment for us to help us to believe that eternal happiness that is to come; that part of eternity that is a part post; Because we have God revealeing his love to us in that part of eternity that is a part ante. God hath showed, that from eternity he hath been plotting our good: Surely then it is no more for God to make us happy on the other side of eternity, than it was for him to be plotting our happiness in the former part of eternity. So that a Believer may see his happy condition in this. He is now enjoying that piece of God's love that is between two Oceans of eternity of love. As if there were a little River, and on each side there were a mighty Ocean of Water: now the stream of God's love and mercy runs towards thee, & thou now dost receive abundance of good from God; the Lord sweeteneth thy life, and now comforts, and refresheth thy heart with his grace; art thou glad of this; and is this piece of the mercy of God sweet unto thee? poor soul, look on this side, and look on the other side, and see those Oceans of Eternal Love, on both sides towards thee. Alas, this is a little that thou hast now; but if thou lookest on one side; there thou shalt see that eternal love of God that was toward thee before the world was made. And if thou lookest on the other side, thou shalt see eternal life in all that glory which shall never have an end, which thou shalt actually be possessed of; and that which thou art for the present in the possession of, is a little stream in comparison of these two great Oceans of love that are from eternity, to eternity. And when thou hearest that God intends to make thee happy for ever, and that thou shalt continue a glorious, and blessed creature as long as God himself shall live; and that thou shalt be happy as long as God shall be happy. Perhaps thou thinkest, how is this possible, is it possible for such a poor frail creature as I am to live to be happy as long as God himself shall be happy? Yes, do not doubt of it, though it be a great thing, for God hath had a love to thee from all eternity; therefore, though it is true there be many frailties, and many sins of thine, yet that cannot hinder thee of that eternal mercy that God hath been plotting for thee. Methinks the Apostle argues after this manner Galla. 3.17. The Covenant that was confirmed before of God in Christ, the Law which four hundred, and thirty years after cannot disannul, that it should make the promise of none effect. Observe the Apostles argument; the (Law saith he) cannot disannul the promise of Grace; Why? Because it was four hundred, and thirty years after the promise was made, and that which came so long after cannot disannul that which was before. We may make use of the argument thus. Surely if thou be'st one that belongest to this transaction of God with his Son; the sins that now thou fallest into, cannot take away God's love from thee, cannot hinder thee from being happy for ever; Why? Because the Covenant of God with his Son for thy happiness was not four hundred and thirty years ago, but hundred of millions of thousands years ago, therefore that which is now done, cannot disannul that which was from all eternity. ●●mfort thyself with this, when thou hearest that God was reconciling himself to the world, even before the world itself was, yea, from all Eternity. USE. 4. Again; It should stir all to begin betimes to get grace and Reconciliation with God. You that are young ones, and are now in the flower of your youth crowned with rose buds. Consider this: God, he was working for your good before the world; be you working for his glory as soon as you can. Shall not I give the beginning of my years, my first fruits to God who loved me, and was working for me before ever I was borne; therefore it is fit he should have as much of my time as can be, USE, 5. Yea, this should also be a mighty argument to put us all on to be constant in holy walking with God, because the lord hath been working from Eternity, and will be working to eternity for our good, and therefore that time which we have, we should serve, and glorify God in it. For suppose we should live ten thousand years, or ten thousand millions of years in this world; Suppose God should require us to live, and serve him in the way we do now, Eternally; we should not think much of it, for we serve God but one piece of eternity, that is, that part of eternity which is coming; But God is merciful to us in both pieces of Eternity; his mercy is to us on both sides from everlasting to everlasting; God is before hand with us in his mercy, and in his love; his love was from eternity, and shall Continue to eternity, and therefore we should not think much to serve God, and to glorify him in ways of holiness all the time that we are appointed to live, and when we have done all we cannot come near to those workings which he hath been at for us. But I shall lea● his point the Lord seal it with his bleessing upon our spirits. CHAP. 33. Of God's Reconciling the world to himself. THE next point being the seventh propounded in the first chapter is: That God was Reconcileng the [World] to himself. So the text Saith; and so the Point is. That God hath been reconciling the [World] to himself. This which we have in the text here it is the very same in effect with that we have in John. 3.16. So God loved the [World] that he gave his only begotten Son, that whosoever believed in him should not perish but have Everlasting life. The world you will say; how is that? did God reconcile all the world, to himself? No, we are therefore to understand this saying here as an indifinite Proposition, and not as if it were an universal Proposition; and the right understanding of this difference between an universal, and an indefinite proposition is of great use to us, both in this, and many other points of divinity. An Universal Proposition, is that, that speaketh so of the general, as it includes every particular under it, An indefinite Proposition, doth but speak of the general, and not include every particular under it, but only many. As thus. If one should say, that such a man teacheth all the Children in such a Town; we do not mean that there is no particular Child that is not thought, for there are infants there; and there are perhaps some that are not taught at all; but we mean thus; that he teacheth, those Children that are taught; there is none that he excepteth but if they come to him, he will teach them, he is there ready, and stands prepared to teach them; and in this senss he may be said to teach all the Children in the Town; that is; there is a genneral proposition without a particular restriction, though every individual is not contained in it. This now is an Indefinite proposition, or speech. But when we Say a general proposition, than we speak of all particulars none at all can be excepted, But must come under that proposition: and this will help us much in other Points of divinity. As in the promise: I will be thy God and the God of thy Seed. We must understand this Promise by the way of an indefinite proposition, and so all understand it that understand it aright. Many that understand not the difference between these two, think they have a strong objection, and say; This promise cannot be made of the godly, for then the Children of the Godly would be godly too. No, it is not an Universal proposition that includeth every particular, but an indefinite one; that is thus. God, promiseth to be the God of his people, and of their seed; that is, he will show mercy to their Seed, rather than to the Seed of others, and he will rather draw the line of Election through their Loins then through the Loins of others, he will take them, not every particular of them, but take them indefinitely, and not reveal which of them he will take; whether this Person, or that Person individually; But he speaks indifinitly; and his meaning is, that those that are the Seed of his people shall be brought into a nearer Pale; into a nearer limit of God's Grace, than the Seed of others, and he will be gracious to their Seed, rather than to others. And so here, God saved the World, and reconciled the World, the propositions are to be understood alike, indefinitely; not that he loveth, or reconcileth every individual Person in the world Even as he is the God of the Seed of the Saints. It is not to be understood that he is the God of every particular one of them; he is pleased to express himself thus indefinitely, and not generally. CHAP. 34. God's reconciling [the World] to himself, cannot be meant of every individual man; proved by Scripture: And Three Reasons. BUt for the opening of this. That God is reconciling himself unto the world; that is, unto mankind, to humane nature, though not to every individual person that is in humane nature. I shall show you. First, That it cannot be meant of every individual. And then. Secondly, Why it is expressed in such a large term as the World. First, I shall make it appear, That it cannot be meant of every particular man, or woman in the world: Nay, indeed, the truth is, that there is a great part in the world and such a part as the world may receive denomination from too, that Christ hath rejected, & shall never be reconciled to: and that is clear in John. 17. where Christ saith, That he prayed not for the World, surely than he died not for the world: there are some in the world that Christ did not so much as pray for; How was God reconciling himself to the world then, when as Christ professeth, he did not pray for the world? It appears by this, that we are not to understand it of every particular man, or woman in the world; there are some that are in the world that God was never reconciling himself unto. 1. And besides this Text, it appears from hence. Because if God were reconciling himself to all the world, than all should certainly believe, and be saved; Why? Because that Christ should lay down a price for all, and the blood of Christ doth as well pardon the sin of unbelief as any other sin. If there be any one that Christ hath laid down his life for, he hath purchased at the hands of God the Father, that this Soul should be delivered from the power of unbelief; and Faith it is a blessing that comes unto us by Christ, as well as any other blessing. I appeal to you; Is not Faith a spiritual blessing, as well as any other Grace? Eph. 1.3. Blessed be the God, and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in Heavenly places in Christ. So that all spiritual blessings are in Christ; if they are in Christ, than Faith is in Christ, for Faith is a spiritual blessing, and then Christ hath purchased Faith, for whosoever Christ hath died for, they must believe in time; Christ hath not left the work of our salvation lose upon this adventure. I will lay down my life, and in case men believe, they shall be reconciled; No, Christ laid down his Life to purchase of God the Father, that men should believe, as well as he hath purchased eternal life itself; and therefore if thou believest, know, it is the fruit of the purchase of Christ, as well as Heaven itself is. So then, if God were reconciled to all the world, all should come, and be actually Believers; But in that they do not, it is apparent, that Christ never intended it. That is one Reason. 2. And then. Another argument may be this. If this were so, that Christ had laid down a price for the world in general, and only those that are left to themselves to believe, or not believe, should come to be saved: Then the great things that are contained in these great Mysteries of godliness, and the great works of God, both in Election, Redemption, Justification, & Glorification, must rather depend upon man's will, than upon any work of God; for say they; God indeed hath wrought all this; but it is in case men believe, he hath left it to them to believe, or not believe, and so all the great counsels of God must depend upon man's will: No certainly, Christ hath not left it so, but those that he hath reconciled unto God, he hath so reconciled them to him, as that they shall believe, and this is not all the world. 3. Further: If this were so, that Christ hath paid a price, and left it to man's free will to believe, or not believe; the truth is, Judas would have been as much beholding to Christ for Salvation, as Peter. But you will say, Judas was never saved, Peter was; But according to these men, Christ did as much for Judas as for Peter, for he shed his blood for Judas as well as for Peter; only Peter by the act of his free will, believed, and the other did not. So that the truth is, according to the doctrine of these men, Peter shall be no more beholding to Christ at the day of judgement, than Judas was. Peter indeed must acknowledge that he was saved by Christ; but if their doctrine be true, he may well say; Lord; thou hast done no more for me, than for Judas, and what was more, I did that myself, thou shedest thy blood a like for us, but I believed, and he did not, if he had believed he might have been saved as well as I; so hereby the grace of God is exceedingly dishonoured by these men that hold universal Redemption by Christ, and make it to include all the world. There are many arguments that might be used, which because they are not so clear to the ordinary capacities of people, we shall leave further mentioning of them at this time; and shall only add; that it is Arminian doctrine, to teach, that there is a price paid by Christ for all the world, and it is left unto men to believe, or not to believe: And that is true evangelical doctrine; That there is a price paid by Christ, and God hath resolved upon such, and such particular ones in the world that he will be reconciled unto, and that they shall believe, and be everlastingly saved. CHAP. 35. Why God's Reconciling to himself is expressed in so large a term as the [World.] Six Reasons thereof. BUt you will say; If this be so, that God hath made such a difference; that there are some that he hath been from all eternity reconcileing himself unto, and not all; what is the reason of this phrase? why doth he say that he loved the world? and that he was reconciling himself unto the world without any distinction? One would think, God should rather have expressed it thus: That he Reconciling himself to some in the world, and that he loved some in the world, and not the world in general. No, God would rather express it in this general phrase upon these Six Reasons. Reason, 1. First, He would say, the World, to exclude Angels that are not so properly of this world. But this doth not come up so fully to the Reason; why God would rather say the world, than this, or that man in the world. And therefore. Reason, 2. In the Second place; another Reason is this. Because he would show the sufficiency of the death of Christ, and of the work of Redemption; that there is enough in it, if it were to save never so many worlds. Reason. 3. Thirdly, Another Reason of it is this. That God might show, that in the Ministry of the Gospel, none shall be excluded, No, not the worst of sinners that are in the world; and therefore God doth not say in the Ministry of the Gospel; this, or that particular man or woman Christ died for; but generally, he died for the world. Because he would hereby show, that he hath not excluded the worst, and vildest sinner in the world; and that those that are the most notorious, and the greatest sinners in the world may come in and be Reconciled. If God had expressed it thus; There are some in the world that I have been reconciling myself unto from all eternity: Then may a sinner say; surely, if there be but some, God never intended me that have been so wicked a wretch, so notorious a sinner. But therefore God would not express it so, but in the most general terms, to the end that there should not be any one sinner in the world have this plea: Lord, I was excluded. No, saith God, I will have the Ministry of my Gospel go in such general terms, as that every sinner shall have encouragement to come in, and receive mercy. Therefore you shall find in that last of Mark. 15. where Christ gives his Commission to his disciples to preach. He saith; go in to all the world, and ●●each the Gospel to every Ceature; that is, to man, who is a little world, an Epitome of every creature. To the Gentiles also, who had been denied this favour of the Gospel, as if they had been none of God's creatures. If thou be'st a creature, the Gospel is to be preached to thee. There is to be a general tender of Grace, and mercy to every Creature throughout the whole world, to the greatest sinners that live upon the face of the Earth. Great sinners, and small sinners, all of them are to have the offer of Reconciliation with God; And the Ministers of the Gospel are to preach in the name of God, that the Lord doth tender unto every one, this offer of mercy and Salvation. This to be done ministerially to every Creature we shall come preach to; not only great sinners, but those that are of the meanest condition in the world. For some may say; If God will show mercy to some in the world, sure it must be to some great ones in the world, those that are eminent, and may do him a great deal of service; alas, what service can God have from me a poor creature that lives all day long in a poor dark hole, that can do him no work, or service; will ever God have any thought of me? Yes, if thou be a creature of God, and livest in the world, thou art no more excluded from Reconciliation with God, than the Kings, and Emperors of the Earth; and it may be God may think of thee in that poor hole of thine a thatched cottage when he neglecteth, and passeth by the great Monarches of the world. Therefore this expression is so large; that those that are the poorest people in the world, and the greatest sinners in the world, may know, they are not excluded from the offers of grace in the Gospel. This is a third Reason. And then. Reason. 4. A fourth Reason why it goes in such terms as these. That hereby the Lord may show; that those that shall actually come in to be reconciled unto him, they must come in while they are in this world. That those persons that are capable of Reconciliation, are only such persons as live in the world: If they be not reconciled before they are gone out of the world, they are never to be reconciled: therefore is this phrase, God is Reconcileing the world to himself. As if he should say: If once you are gone out of the world, and are not reconcilied unto God before you are gone, you are lost for ever. The object of this my grace, is only those people that live in the world, if they pass away this time, and be not reconciled unto me while they live here, they shall never be reconciled; for God was not reconciling himself to men that are in Hell, for they are not of this world, they are gone out of the world; they were suffered by God's patience to live a great while in the world, and here they filled the world with sin as much as in them lay; Now they are gone out of the world, and are gone from the shine of God's grace, which shall never come to shine upon them more; they shall never come to hear any offer of the Gospel more. This is a fourth Reason. Reason. 5. A Fifth Reason is this. Hereby God will show his wonderful love, and free Grace to wretched Creatures; that he should regard such vild Creatures as those that live in the world; for the world, alas, what is it? It is a dunghill of filth; and as the Apostle saith, 1. John 5.19. The whole world lies in wickedness; it lies as a dead Dog or Carcase that lies in a Common Sewer, Nil mundum in mundo, nihil aliud est totus mundus ante conversionem, nisi aut hara porcorum aut collovie, rapidorum canum. Aust. As a filthy hogsty or kennel of mad Dogs. in a ditch, all in slime, and filth; Now that God should set his heart upon the world, what an infinite, and wonderful love, and free grace is this? The truth is, before our Conversion, we do all lie in wickedness, as a Carrion, or a dead Dog that lies in a Cart-way, all in gore, & mire; So are we in our natural Condition, and yet that the great God of Heaven should send his own Son into the world to die for such a one; that he should make such a one an heir of Heaven, and of eternal life; that such a one should become a member of his Son, and so have everlasting Communion with himself; & that this should be plotted by God from all eternity; What an infinite love of God is this? And again; that the world lies in wickedness; the world that is so vile, and so unworthy a thing; that yet the Lord should be thus reconciling the World to himself; What an infinite, and unconceivable, free Grace of God is this? Reason, 6. The sixth Reason is this. They that shall live in the world shall generally come in to God; and indeed be actually reconciled in time. Though the world for the present be not so generally reconciled unto God: yet the Lord hath his time when the Jews shall be called, and the fullness of the Gentiles shall come in, and we shall see further Reason of the generality of this expression. God hath promised that Christ shall possess the utmost parts of the Earth, and that the Heirs of the promise shall inherit the World. I understand it literally. Rom. 4.23. God made a promise to Abraham, and to his Seed, that he should be the Heir of the World. And this Promise is yet to be fulfilled in a literal sense. In some spiritual sense the Saints may be said to be Heirs of the world: for indeed the right especially belongs to them (I do not say but ungodly men have right by gift, he giveth the Earth to the Children of men) but not by inheritance (as the Saints have) as Servants have a right to their meat, and drink, and what is given them: but the Children have a right by inheritance, so the Saints have a right to this world as well as to Heaven, and there is a time a coming when they will be possessed with their inheritance. Then the Text will be true literally. And thus you have had the Reasons given you of this Phrase; and this may suffice for the opening of the Point. That it is the World that God was reconciling himself unto. CHAP. 36 Use. 1 Seeing God hath excepted none from Mercy, let none except themselves. BY way of Application now; and that very briefly, only two particulars. First, Seeing God propoundeth Reconciliation thus in such genneral, and large terms to the world. Then, if God have not excepted any, let none except themselves. Art thou a man that livest here in the world? there need be no further qualification for the tender of Grace, for the offer of the gospel to thee, but this; that thou livest in the world; God doth not call for such qualifications as these; That they must be such, and such men, of such and such ranks and dignities, or men of such parts; or that they must be such as have not committed such, and such sins; Or that they must be first terrified, and so, and so humbled; No; we have Commission to preach the Gospel to every one that hath no other qualification than this, but that he lives in the world. Indeed if thou wert gone out of the world; although thou shouldst have but one sinful thought to answer for, we could not preach the Gospel to thee, though it were possible for an Angel to come to thy soul after it is gone out of this world, yet it could not, nor dare not preach the Gospel to thee. But while thou are in this world, we are appointed to preach the Gospel to thee, and to hold forth the tender of Grace, and mercy to the. There is no council of God revealed either to Angels, or men, that hath excepted any one in the greatest Congrigation of people from Reconciliation with God: and thou that hearest or readest what I now say; thou mayest bless God, that thou art one; bless God when thou hearest and readest this; that there is no council of God against thee made known, either to angels, or men whereby thou art excepted from Reconciliation; But every particular one, for aught we know in any congregation may be reconciled unto God, and have eternal life. O; Only take heed of abusing this grace of God; look to it, that you make a Good use of this grace of God: this is that which we are bound to tell you, and in the name of God, we do declare it to you; and God propounds this Gospel to us in these large terms, that you may be left utterly without excuse if you perish. There is none of you if you perish can say; I was so vild a sinner, that I was afraid I should never be received by God, though I did humble myself, and come unto him; for God will answer you, Were you such a vild Sinner; Did not I reveal my gospel in such genneral terms, that none might exclude himself? did not I say, I was reconciling myself to the world? And did I make any exceptions of thee in particular? Thou oughtest to have come in amongst the rest, and have ventured thy soul upon the offer of the freeness of my grace. Indeed there can be no other encouragement but this for the first work, whosoever doth believe at any time, he is not to believe because any qualification of his gives him a right to it, but upon these terms, that God hath reconciled the world to himself; and that he hath offered the promise of grace generally; and that he hath Said; whosoever will come may come in, and believe; whosoever is a thirst may come and that word of his is my warrant; that endifinit Promise that God hath made, is a Sufficient encouragement; and if I can roll my soul upon this it is that which gives me right and interest in the grace of God; and whosoever hath been saved, hath been saved upon these terms. The first work hath been a kind of venturing work, they have ventured their souls upon this grace of God thus generally and indefinitely offered, and do you retire into your closerts and do so too. You whose consciences condemn you of great, and notorious sins, when you hear of this genneral offer; though you do not know wh●● 〈…〉 be elected or no; trouble not yourselves with ●u●h thoughts, but venture to cast your souls upon this free gr●ce of God in Christ, with resolution to give up yourselves to the service of God for the time to come. ●and though you have not ability in yourselves; yet who knows, but upon such a work as this, God's Spirit may come, even at that instant to enable you to do it. This is that which God requires; and if God persuade thy heart to this; it is a good sign, that mercy is intended to thee. When at every time God shall make an offer, and tender of the Gospel to thee, it doth stir up thy heart thus to conclude; well, I will adventure my soul upon this offer; God hath not excepted me; why then should I except myself? God hath not cast me away why should I make myself a castaway? do not despair But believe. CHAP. 37. USE 2. SEcondly: Hence than it concerns us all to look about us while we live in this world; that there may be some work of God upon our hearts while we are here; that while we live in this world, we may be reconciled unto him; for if the third of our life be once cut asunder, and we be no longer in this world, but go out of it without being reconciled unto God; we are undone creatures for ever. We say of men when they are dying; alas such a one is now no man for this world; well, they had need then to look to themselves that the work of Reconciliation be done before, for when thou art no longer in this world, than thou art gone for ever. O, then apply thyself to this work whilst thou hast time, and taken hold of the means, and oppertunities which God affords unto thee while thou art a man of this world, lose it not; and know, it is a great mercy of God to thee to continue thee in this world; because here thou art under the power of grace; thou art under that genneral grace of God that is indefinitely tendered unto every man; under that grace which hath fallen upon as great Sinners as thou art; and therefore so long as there is life there is hope. This point I have divers times made use of; to show, that this time of our lives, is the time of grace, and salvation; and it follows naturally, and fully from the expression in the text; therefore I shall leave it. Only let me tell you thus much, That though God expresseth this grace of Reconciliation here to the world; yet if ever thou be'st actually, and indeed reconciled to God, before thou dost leave the world, God will make thee to be a man no more of this world, and though thou art in the world, yet thou shalt not be of the world but above the world. Therefore in john 17. you shall find when Christ speaks of those that his father had given unto him, and had believed on him; he sayeth verse 14. and 16. I have given them thy word, and the world hath hated them, because they are not of the World, even as I am not of the world; I pray not that thou shouldst take them out of the world but that shouldst keep them from the evil. It's true, when men have believed on Christ, they are in the world, and Christ doth not pray that God should take them out of the world, but preserve them in the world. It should teach us by the way, to be content to live in the world though it be a dangerous, and an evil world; for it was as dangerous, and as evil a world wherein the disciples and Christ lived, they were in danger of death for the profession of Religion; and yet though Christ loved his disciples, he would not pray they should be taken out of the world. You have a great many discontented people, that will pray, that God would take them out of the world; No, saith Christ; keep them in this world. And then he saith, they are not of the world, Indeed God is reconcileing himself to the world; that is, to those that are in the world, but being reconciled to them, they are no longer men of the world, though in the world; therefore if thou be'st one that God the Father and the Son hath agreed upon from all eternity to be reconciled unto him in time, thou shalt be brought to be one not of the world, even whilst thou livest in the world. Therefore you that are not only in the world, but are worldly men, and mind only the things of the world; know that the work of Reconciliation is not done with your Souls; what God hath done concerning you in his eternal purpose from all eternity, we know not, but as yet the work is not done upon thy soul, thou art not reconciled unto God; that is; thou art not brought into such a disposition in thine own heart, as to be at peace with God; and if ever thou shalt have any peace at all, know it must be done here in this world; the work of Reconciliation must be done here. Thus much for that point. That God was in Christ reconcileing the world to himself. CAHP. 38. Not imputing their trespasses; Opened And 3. Notes on the text. NOw follows the Two other Expressions. Not inputing their trespasses to them. And hath committed to us the word of Reconciliation. The first; I may finish in a few words, not imputeing their trespasses; meaning, not reackoning, not setting their sins upon their own score; so the word is. As a man that is in debt; we say there is so much standing upon his Head; so much upon his score. Now, when God is said not to impute your trespasses; the meaning is; your debt comes to be canceled & to be reckoned the debt of an other man; he sets your sins no longer upon your score, but upon the score of Christ: this is the happiness of Believers: that those sins of theirs that stood upon their scoor are now taken off and set upon the score of Christ. This is a blessed doctrine, and we cannot speak of this without trembling of heart; because we know how subject men are to abuse it; but the Children must have the bread given to them, though it tend to the ruin, and destruction of others. You that are sinners and go on in sin, though you see it not, you run every day upon the score, like some Gallants that come into an Inn, or into a Tavern, and there call for Wine, and good cheer, never thinking that one is all the while they are eating, and drinking, and merry, behind the door with a piece of Chalk scoring up all, and at last will call in for the payment of it. Every sin we commit is upon the score and there is a time when God will call for payment. You will say, how is it then that God saith, their sins shall not be imputed? Why, it is because Christ comes, and all that is upon our score is taken off, and set upon his, but yet the score must be paid. So that this phrase noteth; That the Salvation of man is not from such a free pardon, as a man that is in debt should have his Creditor come, and say, I will quit the score, I will wipe off all, and pardon it all: No; But the way of the Salvation of man is thus; Here is a debt, and paid it must be: Only Christ the surety comes, and he pays for some, and others are cast into the prison of Hell, where they must lie till they have paid the uttermost farthing; for the debt must be paid. And here is the Reason of the difference between Believers, and others. Those that are damned; all the time they live, they run upon the score, and at last God comes, and reckoneth with them for all; and then alas they have nothing to pay. Saith God to the Devil; take him Jailor. Death is God's Sergeant to arrest him, and the Devil is his Jailor, and they have him to prison, and there he must lie till he hath paid the uttermost farthing. But now Believers that have run upon the score: In the days of their youth, they were so much upon score. When they were Apprentizes; so much upon the the score. Since they were married; so much upon the score. Yea, but when divine justice is ready to seize upon them, and arrest them; Christ comes in, and saith he; let the man be freed, I will pay the score for him. As if a spendthrift should run upon the score, and when he is arrested, and ready to go to the Jail, there comes some friend, and saith; deliver him, and I will pay the debt. So Christ doth. So that when our sins are forgiven, they are so forgiven, as that it costs much; our deliverance costs much. And this I note from the phrae in the Original text; for there it is thus; not reckoning, or accounting it upon the score: I have in many sermons opened the doctrine of the pardon of sin: therefore I do not intent ●o dilate upon that. I will only give some few notes from hence that are most proper to this text. Note, 1. And the first is this. That there may be sin in the soul, and yet not imputed, Therefore there may be a righteousness imputed which is not our own, there is the same ground of both. Many of our adversaries do cry out of imputation of righteousness: say they, how can that which is none of our righteousness, be made ours? for so it is if we believe, the Righteousness of Christ which is none of ours is made ours, how can that be, say they? Yes, as well as that which is our sin shall not be made our sin, if that which is our own shall not be imputed, then that which is not our own may be imputed likewise. Note 2. Secondly: (Which is a note of marvellous Comfort) There may be a Reconciliation with God, even while there remains much sin in the Soul. It is not said thus. Reconciling the world to himself taking away their sins, purging out all their sins, as if there could be no Reconciliation till all their Sins were taken away; But he was reconciling the World to himself, not imputing, that is the Phrase. As if he had said. O! you Sinners, so long as you live in the world, you will have sin, and therefore do not think that God is not reconciled unto you, or that you are not reconciled unto God; No, though sin be remaining in your hearts, yet God may be reconciled unto you not imputing your sins. This should be an argument to you, to labour to purge out sin as much as you can, seeing the grace of God is such; that sin remaining in you, yet God is still reconciling you to himself: it is not so much to think, that God should be reconciled to the Angels in Heaven that have no sin in them. O! but God to be reconciled to his Saints upon Earth that have so much sin in them; that is much. There are many of the people of God that cannot distinguish between the not imputing of sin and being of sin in them; they think because they have much sin in them, the Lord will not be reconciled to them. But know thou; though sin be in thee, yet the●e may be no imputation of sin to thee, and therefore learn to distinguish between sin being in thee, and sin being not imputed to thee. And this should be of Use to us likewise to teach us to be willing to be reconciled to others, notwithstanding there are many weaknesses in them; and though they still continue to offend us. Be reconciled to your Servants, and reconciled to your Childdrens, and to your Neighbours; and say not; I could be reconciled to them if I saw them changed indeed: What meanest thou by that? Dost thou mean that thou may'st see no more weaknesses in them, or that there may never be any thing in them more that offend thee; wilt thou stay so long? God doth not stay so long for thee, till he bringeth thee to Heaven, and perfecteth thee; he doth not stop his Reconciliation with thee till thou comest there, and be'st perfect; No, he is reconciled to thee here; even here whilst thou hast a nature in thee that bubbles out nothing but sin against him; and notwithstanding the in-being of sin in thee; yet God can distinguish between the in-being of sin in thee, and the imputation of it. Note 3. We see here is the bottom of all our Reonciliation; the non imputation of our Sins. It is no argument that God is reconciled to a man, because he lets him prosper in the world; or because he hath been at Sea, and hath got a great deal of Riches in his Voyage; perhaps the man blesseth himself, and he thinketh, O! now all is well between God and me, for he hath given me so much riches; and he blessed me in such a Voyage: alas thou mistakest if thou thinkest that this is an argument of Reconciliation; No, the bottom of Reconciliation, is non imputation. Hast thou an evidence to thy Soul, that God hath revealed Christ to thee, and that in his Son he hath imputed thy sin to thee; and dost thou build thy peace upon that? This will hold. Many build their peace upon this; that their sins are not so, and so great as others are, What of that; if it be but one sin that thou art guilty of, though it be of the least nature, yet if it be imputed to thee; it is enough to make thy Soul and God eternally enemies. Others there are whose sins were committed a great while ago, and they have worn out the trouble of them, & now they are quiet and at peace; But O! let them know there is still the debt, remaining upon the score, it is not taken of. And as a man that may stay a long while before he calls for his debt, may call for it when he pleaseth, and first, or last will do it; So, thou hast gotten thyself into a kind of peace and worn out the trouble of thy conscience; yet know, that so long as thy sins are upon the score, and are not wiped off; God will call for payment sooner, or latter; therefore please not thyself in any things in the world as the ground of thy peace, but thy being reconciled unto God in Christ he not imputing thy sins unto thee. CHAP. 39 The Ministers Commission to Preach Reconciliation to the World. We now pass on to the next thing. And that is the Commission for declaration of this Doctrine of Reconciliation with God in Chrst, in the last words of the 19 verse. And hath committed unto us the word of Reconciliation: God hath committed unto us. I find the words in the Original different from that they are read in your English Bibles, the word [Committed] is, and put into us, so the words are; put in this word of Reconciliation: so if you read it word for word according to the Original Text it is thus. And he hath put in us the word of Reconciliation. But because this kind of reading would seem to be something harsh in our English phrase, therefore the Translators have translated it thus: And hath committed to us, but the Original exprsses it in this manner, to show what it is that is needful to a Minister of the Gospel, that he should have the Doctrine of Reconciliation to sink deep into his own heart, first, that so when he comes to speak to the hearts of other men, he may speak from the heart and so to the heart, the word that comes from heart (we say) goes to the heart, therefore it is of great use, that one that is a Minister of the Gospel should have the word of Reconciliation, the mysteries of the Gospel deeply rooted in his heart, that when he comes to speak to the people he may speak it not merely from his tongue and head but from his heart experimentally that his heart may be in his ministry, that so it may be more effectual to go to the heart of the people to whom he speaks, and that expression is somewhat like to this 1. Gal. 16. verse. in the 15. verse it is said But when it pleased God who separated me from my Mother's Womb, and called me by his Grace to reveal his Son in me. To reveal his Son [in me] he doth not say to reveal his Son [too me] but [in me] so the words are: so that indeed it doth befit a Minister of the Gospel to be a profitable Minister when Jesus Christ comes to be revealed [in him] And so much for the expression [hath committed unto us] that is, put in us the word of reconciliation. As if the Apastle should say whereas the Lord hath been from all eternity plotting as it were the great work of reconciling the world unto himself, in that great mystery of godliness, doing of it in Christ, and this is the work that above all things concerns the glory of God and the good of Souls, and the Lord hath been pleased to appoint some select messengers for to carry this his name about the world, and to show unto the world what those glorious counsels of his will hath been from all eternity concerning the Children of men, this great Doctrine of reconciling the world unto himself in Christ, is the very business that we are sent about the world for, and are as the Ambassadors of Christ to come, and in his name to treat with the world about Reconciliation with God, about making up their peace with God, so that here you have the work of the Ministers of the Gospel, & what great things are committed to the Ministers of the Gospel, He hath committed unto us the ministry of Reconciliation, that is the work, so that from hence the point is this according to the words of the text. Doct, That the Ministry of Reconciliation with God is committed unto the Ministers of God to preach unto the World. The Ministers of God have a commission both from the Father, Son, and Holy Spirit; to preach the Doctrine of Reconciliation to the people, for here we have it in the very words which follow. We are Ambassadors of Christ as if God did beseech you by us, we pray you in Christ's stead be you Reconciled to God, for Father, Son, and Holy Spirit is likewise in the commission of God's Ministers, when they come to preach in the name of God, and that you have in Nehem. 9.20. Thou gavest thy good spirit, It was the Prophet that came to instruct them, it was the Spirit of God in the Prophet that did instruct them, So that the Ministers of God have their commission from the Father, from the Son, and from the Holy Spirit, to come to the people and to reveal the great counsels of God unto them, they are sent by the whole Trinity unto the people, here is their commission, you have it clearly, But the commission is more immediately from Christ (though there is the Father, Son, and Holy Spirit in it) yet it is more immediately from Christ, because Christ is the great Prophet of the Church, & it is part of the prophetical office of Christ to have the great counsel of God his Father in the mystery of our Reconciliation to be opened to the people, Christ was first anointed, and then he doth as it were, anoint other officers to this great work, in Isa. 61. There you shall find the great Prophet, he is first anointed, The spirit of the Lord God is upon me, because the Lord hath anointed me, To what? To Preach good tidings unto the meek, he hath sent me to bind up the broken heart, to proclaim liberty to captives, and the opening of the Prison to them that are bound, to proclaim the acceptable year of the Lord, and the day of Vengeance of our God, to comfort all that mourn, to appoint unto them that mourn in Zion to give unto them beauty for ashes, the Oil of joy for mourning, the garments of praise for the spirit of heaviness, that they might be called Trees of Righteousness, the Planting of the Lord, that he might be glorified, that is in effect the same with this, the Ministry of Reconciliation, that is but a large expression of the Ministry of Reconciliation, and as you see here, it is a prophecy of Christ, that first Christ is annoyinted, this Christ is appointed by God the Father and the Holy Spirit, for the Spirit of God is upon me, because the Lord hath anointed ●e, there is the holy Spirit in it, God the Father appoints him, he only may be said to be the appointer, and the Holy Spirit going to anoint Jesus Christ to be a preacher of the Gospel, and he being the prime, and the chief Prophet of the Church, he doth appoint others to exercise as it were some work of his prophetical office, that is, to preach the great Doctrine of Reconciliation, hath committed unto us the Ministry of Reconciliation, & this you shall see is the commission that Christ gives in the last of Mark, 15.16. verses And he said unto them, go ye into all the world and Preach the Gospel to every creature, he that believeth & is baptised shall be saved, and he that beleiveth not shall be damned, Go ye saith he, and preach to every creature, he that beleiveth and is baptised shall be saved but he that beleiveth not shall be damned, this is the Gospel, the doctrine of Reconciliation by Christ, he doth not give them a bare commission, but he joins his own power together to this commission, and tells them that his power doth go along with them in it Math. 28.18. And Jesus came and speak unto them saying, All power is given unto me in Heaven and in Earth, What follows in verse, 19 Go ye therefore and teach all Nations baptising them in the name of the Father, Son and Holy-Spirit. What a commission is here, what a preamble to the commissions is here? I have received all power both in Heaven and in Earth, And than he tells them, Go and teach all nations, as if Christ should say you are going about the greatest work that ever any creature hath been employed in, in this world, for so it is certainly, The Ministry of Reconciliation is next to the work of Redemption, that Christ was employed about is the greatest work that any creature in this world was employed about, whatsoever the world thinks of it, no Angel in heaven was ever employed about a greater work than this, and therefore being of so great consequence, Christ makes this preface; All power is given unto me in heaven and in earth, go ye therefore, as if Christ should say, Be it known to you now, that the power that is given to me by the Father, shall go along with you and therefore be encouraged, but they might well have said, who is sufficient for these great things? But be not discouraged saith Christ my power shall go along with you to assist you, to comfort you, to encourage you, it shall go along with you, to make your Ministry profitable unto them that do belong unto my election; It shall go along with you to defend you from all adversaries, The world will be enraged against you, When you come to preach this Doctrine, But now my power shall go along with you, to defend you from them all, to strengthen you against all oppositions in the world, and to enable you to suffer whatsoever shall be brought upon you; and further saith Christ, I am with you [Always] even to the end of the world. One would have thought that that should have been sufficient that Christ should have said I am with you to the end of the world, But there is something more in this, I am with you [Always] even to the end of the world, (that is) I will not be only with you, so as not wholly to leave you, but there shall be no one moment of time to the end of the world, but in it I will be with you, I will not only overshadow you and send my presence with you, but every moment, every day, every sermon you preach, and then, I will be with you to the end of the world, those were dead above 1500. Years ago, and yet Christ saith he will be with them to the end of the world, that is with those that should succeed them in the Minnistery of Reconciliation, This is the commission, And when they come to any house they are to begin thus, You shall say Peace be to you when they come to any place, that is the peace of God in Christ. Now this doctrine of Reconciliation is that that must be understood by preaching. We can read but very little of it, scarce one letter in all the book of the creature, we cannot come to understand it by any knowledge of our own, but it must be taught us, no, nor by the creature, But thus much may be understood by the creatures, Gods continuing to the world, and shining upon the just as well as upon the unjust, and abundance of Mercy here doth this declare with a loud voice, that there is some possibility for men to be reconciled unto God, there is mercy for mankind, there doth seem to be a loud voice in the goodness of God in the creature to sound out in the ears of all the world that man is in a better condition than the Devils, for certainly, if God had no intention to do good unto mankind, he would not continue so many Mercies as he doth; But now this cannot show us what is Christ; but it may show us thus much, that God hath a way of mercy for the Children of men, and I think in part, that text may be meant of this that we have in Rom. 10.18. Where the Apostle speaks concerning the Gospel, but I say have they not heard? Yes verily their sound went into all the world, have they not heard of the Gospel that is here spoken of, Hath not Israel heard the Gospel? Yes verily, their sound went into all the Earth, and their words unto the end of the world. And this text if you compare it with the 19 Psal. We may have cause to wonder much at the quotation of it, and there you have it a little different, as in the vers. 4. their Line (that is, the great characcter of the Grace of God that is written in the book of the creature, as it were in a line,) that is gone out through the earth, and hath a kind of sound in it, at least we may see it written, but hence you see in the 19 Psalms, It is clearly spoken concerning the works of God, In the Sun, and in the Heavens, The Heavens declare the glory of God and the firmant shows his handy work. The creature hath a loud voice to call us to God by repentance, now there can be no calling of us to Repentance, but it is a voice of the Gospel, And the Apostle saith plainly in the 2 of Rom. That the patience of God calls us to Repentance, in verse, 4. whatsoever leads to Repentance hath something of the Gospel in it, Patience and goodness, though we never come to hear of the Ministry of the Gospel, yet it is that that calls us to repentance, and it is clear in this, because that is spoken of in the creature; the loud voice in the creature in the 19 Psalm. it is applied to the Gospel in Rom. 10. and except you understand it so, we cannot tell you that the sound of the Gospel hath gone to the utmost parts of the earth. We cannot understand in the Apostles time, how the Gospel went to the utmost parts of the world, for there are many places that are not found out yet, but this kind of sound of the Gospel goes throughout the earth, that by the voice of the creatures men ought to come to know thus much, that surely there is some way for God to be pacified towards sinful men, though they cannot tell which way, or what way, surly there is some way, and many of the Jews knew no other way but this, they knew there was a Messiah to come, but what he was; or who he was, they know very little of him. Now the Devils have no such work of God towards them, nor such bounty and patience and goodness towards them whereby they can conclude that God hath any thoughts to be reconciled to them, Though its true, they are not yet fully under the torment that they shall be, yet they are under so much torment as they are said to be reserved to the great day in chains of darkness, whereas wicked and ungodly men are preserved by the bounty and patience of God, and the cords of God's bounty and mercy is towards them, and therefore they are not reserved in chains of darkness as the Devil and damned are; So that by the bounty of God in the creature we may gather such a conclusion, that surely God hath some way to show mercy unto mankind, But we can never have any thoughts by any works of God in his creature, that God should send the second person in Trinity to take man's nature upon him, to die, to suffer for man's sin, to tender up satisfaction to divine Justice, and then all must be brought into this Covenant, & then he must be the head of the second Covenant, and they must be made Members of his body; now the Creature hath no such misttry as this, and therefore in the 3 Eph. 8. verse, saith the Apostle (speaking what his ministry was) unto me who am the least of all Saints is the grace given that I should preach amongst the gentiles the unsearchable riches of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, investigabiles divitias, not to be paced or traced out: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vestigium, qui nullis vestigiis indagari potest. It is used also Rom. 11.33. they are unsearchable, speaking of the riches of Christ, as they are of Christ they are unsearchable; the word is there, the Riches that are without footsteps, there is no foot steps of the riches of Christ, if we speak of the Doctrine of Christ the Mediator as it is indeed in the Gospel there are no foot steps of them in the Creature, therefore, though there be some kind of sound in the Creature, that it is sure, that God hath some kind of way to be reconciled, but now the sound of the Gospel, this is committed to Ministers to Preach, & therefore in the. 1 Cor. 1.21. the Apostle saith, That in the Wisdom of God, the World by Wisdom knew not God; it pleased God by the foolishness of Preaching to save them that believe. (Mark) the world by Wisdom knew not God, certainly, the world did know there was a God, and that he was infinite in power and goodness; but the Text saith, they know not God, (that is) they knew not God savingly in Christ, they might know that God had some kind of way to show mercy to sinners, but what way they knew not, and by [Wisdom] that is, by all the Wisdom that was revealed by God in the Creature, and by all the Wisdom they received from God, they knew not God by Wisdom; true there is an abundance of the Wisdom of God in the Creature, several acts are no other than several beams of God's Wisdom shining in the Creature, and the knowledge of these acts, are no other but the several beams of God's Wisdom shining into men's understandings: take either of both them, and by both these it could not know God in a saving way, but by the Foolishness of preaching, that is; by the preaching that the Men of this world do account foolishness, the Lord is pleased to save those that believe: so that it is evident that the Ministry of Reconciliation is committed to the preachers of the Gospel. CHAP. 40. Why God chose Men rather than Angels to dispense the Mystery of Reconciliation. The Reasons thereof. NOw it is to be enquired after, First, why God would choose men rather, to be the dispensers of of the great Mystery of Reconciliation than the Angels? God hath not committed unto them this word of Reconciliation (though it is true the Angels they do go about, and they sometimes witness to the Gospel) as you may read afterwards) But they are not chosen by way of office to the Ministry of the Gospel; that is not the office they are appointed to, so as the Ministers of the Gospel are; God hath not chosen Angels in an ordinary way to come and dispense those great and glorious things unto the Children of Men. Object. You will say, had it not been better that God should have chosen the Angels to come in and preach Jesus Christ, than men? for they are poor weak Creatures, and like ourselves, and now when they come to stand up and Preach Jesus Christ, the great things about reconciling men to God, should we think that they know more than we ourselves? Answ. You must not think that there is no good to be done till one comes and tells you that you never heard of. But you must know; that it is by virtue of the ordinance of Christ: because he hath appointed a Minister of the Gospel to come, and in such a way to preach, though the instrument be like yourselves, and perhaps may not have a deeper understanding than some of you, yet you are to look upon it beyond the matter that he speaks, you are to look upon it as the ordinance of Christ, and so to expect, and look at all means whatsoever. But now the great standing ordinance in the Church of God is the Ministry of the Gospel, It is this that is committed to us to Preach, and this therefore is to be looked upon as the power of God to salvation in those that God intends Salvation to: God hath not chosen the Angels, but Men, and upon this reason, because we are not so capable of conversing with Angels as men; we are not able to stand before them; when an Angel hath sometimes appeared to a gracious Servant of God he hath not been able to bear the glory of it, but to fall down, and when the Angels came in the 2 of Luk. and said, Glory to God on high etc. The Angels struck the Shepherd's with amazement. And in the second place, the Ministrey of the Angels could not be so effectual, Angels do not so fully understand the wind & turn of the hearts of men so as men do, A Man is more conscious to the turn and wind of his own heart then any Angel can be, he may know his own heart more than Angels can, and by knowing his own heart he may be able to speak more suitable; we do not in read the word that Angels knew the thoughts of the heart of men any further than they are some way expressed; nor the Devils. That is made to be the property of God, to be the searcher of the heart; but a Man may search his own heart in a great measure furthen the Angels, and so they may the better speak unto the hearts of others, and so God in Wisdom rather commits the Ministry of Reconciliation to men than Angels. But a third is this, and that is a special one, that the power of God may the more appear in the conversion of souls unto Jesus Christ; and in this one thing, the power of God doth appear a great deal more than in making Heaven, and Earth. First, The Doctrine of Reconciliation, is the most high supernatural thing that is in the world, it is above the reach of a creature. Secondly, It is that that doth beat down man's nature as much as can be, But now that a few poor fisher men at first, to whom was committed the word of Reconciliation, and a few of the Apostles that were in a poor mean contemptible condition, that sometimes had scarce rags to hang upon them, were whipped up & down, & put in the stocks as if they had been the vilest Rogues that had been in all the world, and yet that God should subdue so many nations upon the face of the earth, and in time should bring the whole world in general to receive this Doctrine by such poor and weak means, O! the infinite power and glory of God that doth appear. In this God uses weak means, to show the greatness of his power, and for that you have a clear text in 2 Cor. 4 7. But we have this treasure in Earthen Vessels, that is the Ministry of Reconciliation. O! it is a treasure indeed in earthen vessels, the word is in the greek, in vessels of shells, there were some rich shells, that had on the outside a plain shell, that when you came to the Seashore you should look upon them, and they looked meanly as if they had not been worth a farthing, but within the shell there was a precious Pearl that was worth many thousands of pounds, so saith he, we have this treasure in a shell, that is in a poor weak frail vessel man, a contemptible vessel we have this pearl, And why so? the Apostle gives the reason, that the excellency of the power may be of God, and not of us. There is a mighty power of God that goes together with the Ministry of Reconciliation. Whensoever any soul is brought home to be reconciled unto God, certainly there goes a mighty power, yea, there goes an hyperbolical power together with it. Object, But how will this appear, that there is such a mighty power of God that goes with the Ministry of Reconciliation? It appears in this, that there is such mighty things done by such poor weak and contemptible means that men should be willing to part with any thing in the world, yea their very lives, and bear the greatest torments of the most cruel Tyrants, and that for the witness of this truth. Now this appears to be the mighty power of God, and this seems to be a secret answer to any objection in 3 Cor. Is it so that the Ministers of the Gospel are far more Glorious than the Ministers of the Law? What is the reason that the Ministers of the Gospel are in such a mean condition, so much meaner than the Ministers of the Law? There was an high Priest, and he had glorious Robes, and had precious stones upon his breast and shoulders, now we have no such things, Here is a company of poor Fishermen, weak mean men that the world regards not, surly the Ministers of the Law were more Glorious than these Ministers of the Gospel. No saith the Apostle for all this, we have this treasure in earthen vessels that the excellency of the power of God might appear, and not of man, and we are willing (as if the Apostle should say) that the power of God may appear more, that the glory of God may shine bright, we are willing to be Earthen Vessels. Another Reason may be this, why God commits this Ministry to poor [Men] rather than to Angels; surely God hath a further end than we imagine, it is (in just judgement) to be a stumbling block to wicked, and ungodly men, whose hearts are opposite unto the Glorious Gospel; that (as we know) Christ said he preached in parables, that in seeing they might not see, and in hearing they might not understand; as a just judgement of God against the Pharisees, and others whose hearts were wicked, and unclean, and opposite unto Christ, that the glorious things of the Gospel might be hid under those parables. So I make no question but the means of the Ministry of the Gospel, (which the world counts Foolishness) and the mean condition of the professors of the Gospel is made by God as a stumbling block to ungodly men, who God intends should perish eternally, because their hearts are wicked and perverse, & I hate them (saith God) therefore will hid this rich treasure from them; But those that I love, I will open the inside unto them, but others shall have nothing but the outside, they shall only have the visible part. But now there are others whom God intends to save, and they come, and the Lord (together with their outward Ministry) speaks to their hearts, and opens the inward treasure to them, and they see the Glory of it, and admire at it, and they come to taste the sweet promises of the Gospel, and they adore God in receiving such things as these are: so that God fetches about his ends this way, but (in his just judgement) hides his Gospel from some, and reveals it to others, and therefore saith the Apostle in 2 Cor. 4. If our Gospel be hid, it is hid to them that are lost, the ministry of the Gospel it is hid to some, but it is to those that are lost; he hides it from them by this outward means, the outside; Thus you see why God doth commit the Ministry of Reconciliation unto men rather than unto Angels. CAP. 41. Why God will not himself immediately dispute this Gospel Reconciliation. BUT further, it may be said; why will not God immediately himself preach this Doctrine of the Gospel, The Mystery of Reconciliation? we see many infirmities in men; Men are ready enough to stumble at all infirmities of the Ministers of the Gospel (which by the way should teach Ministers of the Gospel to have a care how they walk) but because there are so many things to be excepted against men we would be ready to think, if God would himself preach the gospel from heaven men would regard it more. No, but God will not do so, though God will assist the Ministry to make it effectual in the hearts of those that shall be saved; yet he will not speak himself from Heaven, but he will send men like themselves, and let men hear or not, and howsoever, (though men think, if God should speak himself they would hear him) yet if they hear not men, they would not hear God. God spoke himself from heaven in the delivering of the Law, but men did not keep the Law; but now God will rather speak by men; because he doth delight to make use of every creature according to the capacity of it. The Lord takes a wonderful delight in the use of almeans that is suitable to a creature, And therefore you shall find (which is very observable) that though God did begin to speak from Heaven to Saul that he did convert (who afterwards was called Paul) Christ spoke at first from Heaven, but mark, he would not do the whole work himself immediately; but before the work should be accomplished there should be means used in Acts, 9.4. There Christ speaks from Heaven; but I beseech you observe it, what doth Christ speak from Heaven? he doth not preach the gospel; it is only the word of conviction Saul, Saul, Why persecutest thou me? This was enough to strike Saul with astonishment so that he fell upon the earth, and said Lord, what wilt thou have me to do? But mark, what answer is given him? Go into the City and it shall be told thee. You must not think though I begin to speak from Heaven to you, but that you must be content to set upon means, and so he did with Saul, he arose from the Earth in verse, 8. God made him stay a good while before he would tell him what he should do; he was three days and nights and eat nothing, and was praying all the while unto the Lord, and then in vers, 10. Saith the Lord to Ananias (a Minister of his) Go to such a place, and there thou shalt open to Saul my Mercy: this Doctrine of Reconciliation. It is true, I begin to think upon him; but I will not go on in the work; you shall do it, and he shall attend upon your Ministry to let him know, what my mercy in Christ to his Soul is, and I will bless your Ministry unto his Soul. And thus you see how God stands upon the making use of the means, I make no question but it is something like to Gods dealing with many of you; though God at first gins himself, and strikes some terror into your hearts. A man when he is going about his business, he hath some sudden thought dents into his heart, Lord where am I? What if I should now die? how can I answer for such and such things before God? And thus perhaps he comes to be troubled in his Conscience by some immediate work of God, but he will not go on in this work immediately, but he sends him to the Ministers of his word, and there he shows him what he must do concerning his good; I will give you a notable text to show you how God stands upon means; in Act. 10.2. He had some kind of the fear of God, but understood little of Christ; he was a soldier, a Centurion of the band called the Italian band; he had a great many soldiers that were wicked, but yet he had some that were godly: But though he was in that place, yet he was a devout man and full of prayer, (as it is commendable for Soldiers to be much in prayer,) because carrying his life in his hands, he had need carry Grace in his heart, and then in the 3. verse, (it is a very observable Scripture) first, God accepts of his prayers, and appears in a Vision to him, and sends an Angel to him, and tells him that his prayers were accepted well, but God had revealed so much of Christ to him which he was very ignorant of. Object. You will say, seeing God did send an Angel to him, why did not God reveal Christ by the Angel? No, he would not, he sends an Angel to Cornelius to this end, to bid him send for Peter that was a Minister of the Gospel; This should be the message of the Angels, to tell him that God regarded his prayers, and alms. I but, as if the Angel should say, God hath other things to tell you; but the truth is I have no commission to tell you, my commission is to tell you that you should send for a Minister, he sent for Peter, and Peter came and Preached Christ unto him; as you may see in verse, 34. so that you may see that God doth use to work upon men by means, and surely, herein God will honour humane nature in taking it upon himself, and for Gods honouring of the Minister of his word, take this one note (which is likewise very observable) that Christ himself when he Preached upon the Earth, we never read that his preaching was so efficatious to convert so many Souls, as the Ministers of the Gospel did; Peter when he came to preach the Gospel, Converted three thousand Souls at one Sermon, and you never read that Christ converted so many at a Sermon, Christ himself preaching immediately the Gospel did never convert so many as Peter did; The reason is to show, that we must not expect so much the immediate preaching of God unto us; as God and Christ preaching to us by the Ministry of Man; that is the meaning of it: so that now you have had the point opened unto you; that God commits unto us the Ministry of Reconciliation. I shall endeavour to apply it. CHAP. 42. Use, 1. The sending of the Ministers of the Gospel is to be accounted a glorious blessing. FIrst, If this be the great work of the Ministers that are sent amongst you to dispense the Ministry of Reconciliation to you; O! then certainly the sending of any of the ministers of the gospel among you, you are to account a glorious and a wonderful blessing of God upon you at any time; why? what is their errand? They come to treat with your souls about Reconciliation with God, and God hath appointed this the great means of bringing souls unto himself, to be reconciled unto himself, and therefore it is one of the greatest blessings in the world to have the minestry of the gospel in any congregation. Blessed be your eyes saith Christ that you see such things, and your ears that you hear such things, that God hath disposed you to live in those times wherein you have the mighty things of the ministry of the gospel shown unto you; it is a good argument that god hath many souls to be reconciled unto when he sends the ministers of the gospel unto a place, and therefore when Paul was going from a place, God appeared to him in the night, and bid him be of good courage and saith unto him, I have many souls in this City. When God in a special manner sends the preaching of the gospel into a place let them bless God from their souls, and take it as an argument that sure God hath many souls in this place that he intends to be reconciled unto, for the minnistry of the gospel is the minnistry of reconciliation; it is the fruit of the prayer of Jesus Christ, and for that compare those scriptures together and it will be clear; in Esay. 49 8. this is quoted in Cor. 2.6.2. now what is that? that is, when Paul was preaching to them, and he makes this the fulfilling of that prophecy in Esay. 49. now it is clear, that, that prophecy is a prophecy of Christ's praying to God the father; for those that did belong to his election, that in due time they might have the doctrine of reconciliation opened to them; now saith God I have heard thee in an acceptable time, and saith Paul, now is the acceptable time, so that at any time when you come to hear a sermon, and hear the doctrine of Reconciliation opened to you; you should think thus much, This morning, or this day have I had the fruit of the prayer of Jesus Christ for this congregation, and for my part in particular Christ was praying unto his father for this long before I was borne, and now do I come to have the fruit of the prayer of Jesus Christ; This very sound of the gospel in my ears this morning, it is no other but the fruit of the prayer of Jesus Christ unto God the father long before I had a being and the world was. CHAP. 43. Use, 2. The Great honour of Ministers that are Faithful. SEcondly, Hence appears the great honour of the Ministers of the Gospel in their Ministry; we will not attribute to our persons, but to our work, certainly, if they are committed to the Ministry of reconciliation, they are sent about the most honourable business that ever was in the world; to dispense unto the Children of men the great mystery of Salvation by Jesus Christ. So if a Minister be faith free in it, it may be said of any one that God uses in this; Happy that ever he was born, and blessed be the womb that bear him and the paps that gave him suck, if so be he be faithful in this his work; for he is employed about the greatest business that is in the world; never did God employ Angels in a work of greater consequence, and in a work wherein they are more honoured they are called in scripture Angels of the Churches, for indeed their work is Evangelical, and when he speaks of them in 1 Cor. 4.1. Therefore let a man account of us as of the Ministers of Christ, and stewards of the mysteries of God. Brothers, we could be willing, that for our persons they should be never so contemptible before you if so be the contemptibleness of our persons might further the glory of our work, But we know ordinarily, that the contempt of persons hinders the honour of the work, and therefore saith the Apostle, let a man so account of us as of the Ministers of Christ, and stewards of the Mysteries of God: we are appointed stewards of the mysteries of God, we are stewards to deal out unto you the mysteries of life, and Salvation, Joseph was accounted highly off, when he did deal out the Corn in Egypt, and now this work of reconciliation is that that the Angels prie into, the Angels learn instruction from this mystery of reconciliation, it doth, not only beseem the greatest men in the world to attend upon it: but the Angels themselves honour it, and learn by it. I will give you a text for this because it may seem to be hard unto you, the text is in Ephes. 3 verse, 10. To the intent, that now unto Principalities, and Powers in Heavenly places might be known by the Churches the manifold wisdom of God; that (not only men) but the very Angels in heaven might come to understand further the wisdom of God in Christ, made known to the Church, certainly; if the Angels come to know further by the Church, then specially at their Church meetings when they are together, and when there is the dispensation of the Ministry of the Gospel among the Saints; then when the Church is in their exercises of the ordinance of the Church; then they come to know the manifold wisdom of God (howsoever some think it is foolishness) yet God saith, it is a manifold wisdom of God and the Angels think so too. Certainly, there is no place so full of sinners, as of Angels hearing; therefore, you may well come to hear, for the Angels they come to hear, and therefore the Apostle saith to women, that they should beheave themselves well because of the Angels, and the scripture tells us, that the Angels prie into this mystery of the Gospel. Ministers need not seek honour to themselves any wai●●, but by their faithful administration of the Gospel, and therefore in the primitive times, the Ministers of the Gospel were mightily honoured of the people, let a soul come to understand what it is to have peace with God through Jesus Christ, through any Ministers, Ministry, and that soul will honour that Ministry enough; he needs not call for any honour and respect from that poor soul, It is said, that in the former times there were wooden chalices and golden Ministers: but afterwards there were golden cups, and wooden Ministers. It was a great deal more honour to the Church when there were golden Ministers, but afterwards when there were golden cups & ministers were gallants, and had great means, may they not well be called wooden in respect of their opening of the mysteries of Salvation to the people? It is not now so much for to preach morality, (these are good things to be preached on) but where is the great point of reconciliation? The great point that all Ministers ought to aim at is the great point of Reconciliation, and that is to be preached, and it is their commission to preach that especially. Oh, how is it to be received, to be accepted? To us is committed the ministry of reconciliation; what is it? It is such a ministry, of no less consequence than your reconciliation with God; Oh how gladly should you take in this ministry? for they come about a work that is worthy of all acception, as the Apostle saith Tim. 1.1.15. This is a faithful saying, and worthy of all acceptation that Christ Jesus came into the world to save sinners; This is the sum of the ministry of reconciliation, when we come to bring this unto you, we do not expect all acceptation, to open your hearts and hands to receive in this work of reconciliation into you: as we read of Noah, when he was tossed up and down the Sea) after many days he put forth a dove, and she brought in an Olive branch, Now this you know is an Emblem of peace, Noah opened the window of the Ark, and took in the Dove with the Olive branch, and all those that come to preach the Gospel unto you, they come with the Olive branch in their mouths, and the truth is, you are, as it were upon the Sea floating up, and down, and we come unto you: with an Olive branch in our mouths like Noah's Dove, Oh, then open your windows and receive it, saith the prophet, Oh how beautiful are the feet of them that bring good tidings of peace, and as you read in Rom. 10.15. Their very feet should be beautiful unto you; It is so prophesied of among the Prophets, and it is made use of in the new Testament, and if you find your hearts opened and accepting of it, and rejoice and bless God for it, than you fulfil that prophecy, and then the feet of those messengers are beautiful in your eyes; that is the work that you should come for when you come to hear a Sermon; You should think, this day am I coming to hear somewhat of the work of reconciliation between God and my soul, and when people come to the word to expect something concerning this peace with God, and when they hear any such thing, Oh, than they should bless the name of God. Some come to the word to hear some witty sentences, and for discourse (though the main thing is that you should come to hear something about the reconciliation of God to your souls, and you should watch for such a word all: the while the minister is opening the point, Oh! but when will the word of peace be opened from God to my soul? And when you hear that word, Oh! you should embrace it, and receive it as in Psal. 58. I will hearken what the Lord will say, for he will speak peace unto my soul; so should every poor afflicted conscience say, I will hearken this day when Christ will speak peace to my soul. The Lord by his word speak peace unto you and make that which we preach in opening the things of the Gospel to be a powerful ministry of reconciliation unto your souls. CHAP. 44. I have treated about what commission is given unto the Ministers of the Gospel, and there is one great thing that I would have you observe, that we take no notice of; how the Apostle again & again speaks of this, as making account that it is one of the greatest things that concerns the world that ever was; for saith he in v. 18. All things are of God; who hath reconciled us unto himself by Jesus Christ, & hath given unto us the Ministry of reconciliation. But he had not enough of that, but he comes over it again to wit; that God was in Christ reconcileing the world; that God reconciled us to himself by Jesus Christ, & hath given unto us the Ministry of reconciliation that is in the 18. v. that is; God is reconciling himself unto the world in Jesus Christ, again the same is in the 19 verse, And hath Committed unto us the word of reconciliation, showing, that it is a matter of great consequence; it is a great trust that is committed to the Ministers of the Gospel, the word of Reconciliation; and there I shown you, how you were (therefore) to enertain the Ministers of the Gospel; beautiful should the Feet be of those that bring glad tidings etc. That comes from God with this Commission, this Doctrine of Reconciliation in their mouths as Noah put forth his hand and took in the Dove with the Olive branch: So when a Minister comes with this Olive leaf in his Mouth, the Ministry of Reconciliation, you must open your hearts, and take it in. A word or two more about this, This (you have heard at large) is the great work of the ministers of the Gospel; to bring unto you the Doctrine of Reconciliation: howsoever it may be folishness before the world, yet it is the great Ordinance whereby God will bring men to be reconciled unto himself; those that he hath a purpose to save. Here is now a work, to treat with you about reconciling your Souls to God; to open to you the Counsels of God about bringing you to be at peace with him. Use. 1. See what a wicked wretched world this is, that cannot bear the Ministers of the Gospel. Hence then see, what a wicked and wretched world is this, that cannot bear the Ministers of the Gospel? When this is all the work that they come about; this errand unto them in the name of God, to treat with them only to make peace between God and their Souls; here is all the Errand, and yet the world cannot bear this. If they came as the Messengers of God's wrath against them, than indeed the world might look sourly upon them, and seek to avoid them; but when they come about no other Errand, but merely to treat with their Souls about terms of peace that the world should not recceive them, but reject the Gospel, and despise it, and look upon the Ministers of the Gospel as if they were their greatest enemies. This is a most wretched wicked world, and there is nothing in the world that can aggravate the sins of menmore then this; that they should reject the Ministry of the Gospel. Saith God, What? when I shall send the Ministers of the Gospel, my servants to treat with these wretched Creatures about making peace between me and them, and they shall reject this; certainly God expects that wheresoever he sends the Ministry of the Gospel, generally all people should admire at the grace of God, that is made known to them in Christ, and they should all come in and even cry to God; Lord, What is it thou dost require? what? Is there any Messenger from Heaven come? Now let us give up our hearts as a blank paper; let God write in them whatsoever he pleaseth, (he doth not expect that men should rise in a rage against the word, and cast it of as that that brings trouble upon them) how infinitely are men mtstaken in this? to think that the preaching of the Gospel is a trouble to the world, to whom it is the greatest happiness that can be in this world. And if you knew it, you would bless God for it; even with your faces grovelling upon the ground, that such a commission was given to your brethren to come from God, to treat in his name about terms of Reconciliation with you, the Sons of men, What hurt is it the Ministers of the Gospel do unto men? that they should be so troubled with them? as to say, that the Town or place is troubled and we could never be at quiet, since there was such and such preaching, were there not infinite malice; it could never enter into the hearts of men such a conceit as this is. You speak about treating of peace with God; but they are severe, and denounce the Judgements of God against us. I appeal to you how do we denounce them? do we denounce them absolute? or only in order to the bringing of the souls to faith and repentance? what do we plead against? It is but against your sin that is your enemy, your deadly enemy; that would certainly undo you; that would destroy you eternally. Ahab speaks of the prophet, he never speaks good unto me; and yet saith Ahab, have I found thee O mine enemy? he looks upon the prophet as an enemy; so, wicked carnal hearts, (though we come to open the mysteries of the gospel to them; yet when we show them upon what terms it runs) they think we do not speak good unto them. Certainly (whatsoever your thoughts are) we are enemies to nothing but your sins, that would destroy you; that is your enemy, and would any one think it hard, to have his deadly enemy to be hardly dealt withal? All that we desire, is; but to break the league between your souls and Sin, that there may be a league between God and your souls: certainly love of sin, and peace with God they cannot stand together at the same time; it cannot possibly be that there should be a league between sin and your souls, and yet a league between God and your souls; now which of the two do you think is the best, and who is your greatest friend? either he that seeks to maintain a league with sin or to break it that you may have a league between God, and your souls? this is the intention of the gospel. But you will say, if this be the commission of the ministers, that God hath put into them the word of Reconciliation; why do they preach the law so much as they do? why do they preach terror so much? for this is their commission; the word of Reconciliation. To that I answer, certainly he is a minister that knows not his commission that preaches the law, or any terror any other way, but in order to this word of Reconciliation, any other way but to make you to understand this word of Reconciliation, (though there be (in some respects) a great deal of difference between the law, and the gospel) yet most people think it greater than it is, for the substance of the law, (is that that is employed (at least) in the gospel [implied] as thus) when we say [the word of Reconciliation] it is impossible to open this unto you without showing you something that the law tends to, [Reconciliation] why? Because that we are enemies to God. Enemies to God? How? how can we be enemies to God? yea by your sins. How shall we know that sin doth bring enmity between God and us? The Law tells you, cursed be every one that abides not in every thing that is written in the book of the law to do it. When we speak of Reconciliation there is implied enmity. I appeal to any of you (considering that God works with creatures according to the nature of creatures, he doth use to work (though above reason) yet in a rational way; he gins the work with those whom he intends to save: therefore how can we (in a rational way) tell what Reconciliation is; until we understand what an enmity sin hath made between God, and our souls. Is it possible to understand the sweetness of peace with God until we understand the danger of our estates that that we speak of the law, it is that? that is employed in the gospel, and that the revealing of the gospel may come with a more sweetness, and fullness into your hearts; O! that you would but carry this along with you ever when you hear any of the ministers speak any thing to you that hath any terror in it; do but persuade your souls of this; O! but this is in order to my peace with God; in order to show what a blessed and sweet saviour Jesus Christ is. But others will say, the word of peace is committed unto you, why do you speak of war then? T● that I answer but in a word, when we speak to you concerning war, what is our aim? what doth it tend to? But only this; that you may be willing to venture yourselves, your lives and estates to maintain among you this word of Reconciliation; here is the end, were it not for this, we could quickly hold our mouths, we should not hazard ourselves so as we do to speak to you of such an argument; we are apparently, and any man (whose eyes are but half open) may see that if we be sluggish, and cowardly now, farewel the word of Reconciliation, the word of the Gospel is gone, we must not expect that that must be amongst us, and the posterity that is coming after. It may be some of you may know, that since God hath called a Parliament, and blessed it, as he hath done, never was the word of Reconciliation opened so clearly as it hath been: there hath Been some kind of preaching before with a deal of mixtures: but for that clear way of Reconciliation, your consciences may tell you that is hath not been so clearly opened. Obj. But you will say, the Apostles they had the word of Reconciliation, and preached it to the people; but they did not preach to the people that they should maintain it by force of arms, But they taught people to suffer, and to lay down their lives, and not to take the sword into their hands. Ans. This hath been answered again and again, and it is a most vain objection of the people. This objection seems to be strengthened partly from the thing itself: They say, religion should not be maintained by the sword, and secondly, the example of the primitive tims. First for religion, know, that the maintenance that is now by the sword in this cause, it is not merely for religion, but it is for our civil right, that we have to our religion. And this answer will answer both. For the Objection, that Religion should not be maintained by the sword, and that of the primitive time, I say, [the maintenance now of Religion] it is not for that (only) that the sword is taken up; the sword is not taken up merely for that, (as Religion) but for the civil right that we have to our Religion, which in the the primitive times, the Apostles had not, nor the Christians then: but now we live in such a Country wherein we have civil right unto our Religion, as well as to our estates; we have not only right unto the profession of our Religion, (because God gives it us out of his good will) but we have it too by virtue of a civil right; by virtue of the Law of our common wealth: Look what right you have to your Houses, Lands, and Estates; you have the same right to your practice of Religion; This is the mercy of God towards England, rather than to other Countries; Now we take up Arms to defend our civil right, and let it be in what it will be, either to our Estates, or Houses, or Religion, or whatsoever it be, still it is a civil right; this is that that justifies this quarrel, and this is enough to stop the Mouths of any in this point, and to answer that argument about the primitive times. But I let this pass and come unto the next verse. CHAP. 45. Verse 20. Opened, and Five Doctrines propounded VERSE 20. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be you reconciled to God. NOW we are Ambassadors. Mark, what rise the holy Apostle takes, saith he, God was in Christ reconciling the world unto himself; not imputing their trespasses unto them, and hath committed to us this word of Reconciliation. Now than we are Ambassadors. His spirit seems to be much moved in this; What? God reconciling the world unto himself? not imputing their trespasses unto them? [Now than we we are Ambassadors for Christ] now than we have a great trust; now than we have a great charge; now than we are Ambassadors, not from any earthly great Prince, but from Jesus Christ himself. So that in these words you have these several points of Doctrine. I might cast them into these several conclusions. Doct. First, That the Ministers of the Gospel are Ambassadors of Christ. Secondly, What they do in this their Embassage; It is as if God, and Christ did it, as though God did beseech you by us, so we pray you in Christ's stead. Thirdly, The Consideration of the Excellency of their Commission, and Embassage makes them wonderful careful to do what they are sent about, and very earnest in plying the work they are sent to do; Now we are Ambassadors, and as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled. Fourthly, That God and Jesus Christ are exceeding willing to be reconciled unto Sinners. And that is the Fourth thing which is indeed the principal thing in the Text that is recorded. Now as the very ground of all that is intended in the Text. That God and Christ is exceeding willing that sinners should come in to be reconciled to him, for they do pray and beseech you. Fiftly, That the work of the Ministry of the Gospel, it is (by all the means they can) to labour to draw a people by entreating and beseeching them, and to take no nay of the hearts of the people until they do get them to come in, to be reconciled unto God. These are the five things of the 20. verse. Now than we are Ambassadors for Christ. etc. I shall but briefly treat of the first three, for indeed the two latter are the chief, which I chose this text for, To show you the willingness of God that sinners should come in and be reconciled to him, and the work of the Ministry is to draw the hearts of the people; But the other three I shall speak of but by way of preface unto these. CHAP. 46. The Ministers of the Gospel Are Ambassadors of Christ, Opened in six particulars. First, That the Ministers of the Gospel are the Ambassadors of Christ. Not Ambassadors for Belial, or for Antichrist as many Ministers have been, to plead the cause of Antichrist, as if they were sent as Legates from Rome; and to plead for superstitious vanities; we are not Ambassadors for Belial, for sin, for wickedness, for many times you hear pleading against Godliness, and for wickedness: No, we are Ambassadors for Christ, we are sent Ambassadors; this is something more than messengers; this is a higher degree than to be a bare messenger, an Embasdor is more than a steward; in 1. Cor. 4. Therefore let a man so account of us as the Ministers of Christ, and dispensers of the mysteries of Salvation. I only will show you a scripture for that, and a little open it, and soon pass by this point. We have it often in scripture, this word Ambassador, In Eph. 6.2. There you have it to the same purpose as it is here; For which I am an Ambassador, and he is in bonds. He was not used like an Ambassador, you know, [Ambassadors,] First they are such as are sent from Princes and States, to other Princes and States: it is not a private man. If any of you send a messenger about a business, he is not said to be an Ambassador; but one that comes from a Prince, or State from other countries, he is said to be an Ambassador. So the Minister of the Gospel, he is not sent to deal between man and man: but between God and man, in matters that concern the great God of Heaven, and Earth; and sent from him, though designed to it by men, yet their calling depends upon God, upon Christ, only here is the difference; when Princes, and States, send their Ambassadors; they send them to other Princes, and to other States: But now God sends Ambassadors to poor wretched, sinful men, and herein he doth honour man, that he will send a messenger from himself to them to be an Ambassador. When a Prince doth send a messenger to a person, you do not say, that the Prince doth send an Ambassador to them that are in prison, that he may execute when he pleases, rather an Executioner, than an Ambassador: So we might all have expected rather that there should an Executioner have been sent, but God is pleased for his elect ones to send an Ambassador. And besides, Ambassadors are not sent about every trivial business, but when an Ambassador is sent, it is about a public business, a State business of some great consequence: so when you hear that God sends his Ambassadors to the world, you must know that it is about a great and a weighty business, about a State business, it is about that that doth concern the very state of Heaven, the God of Heaven, it is that that concerns God himself more nearly than any thing in ●●●s world concerns him, It concerns God next unto his own being, and unto his Son, the nearest of any thing that is without that belongs to a God, therefore we are called Ambassadors. Thirdly, They are called Ambassadors because they must look to this; that they do not the least thing but by Commission, it is as much as his life is worth to go beyond his Commission in any thing: so the ministers of the Gospel they must keep close to the Commission which they receive from Jesus Christ. Fourthly, when he goes to any place, he doth represent the person of the King himself from whom he came, and what wrong is done to him is done to the King's person; Let the Ambassadors be never so mean: so all the Ministers of the Gospel, they come to you in the name of the King of Heaven, in the name of Jesus Christ, and there is a kind of a representation even of the person of Christ in them. And that will appear more fully when we come to the next point. Fiftly, An Ambassador must give an account of his Embassage; he must (according as there is occasion) send to the country from whence he comes of what business he hath done: so the Ministers of the Gospel coming as Ambassadors, they are ever and anon to send to heaven to give an account how they speed in their Embassage, and when they come to declare any message to the people, they are to send to Heaven, to tell God whether it be received, or rejected, and it is a very sad thing to any people, when a minister of God shall have any Just cause to send up to Heaven his complaint, and say, O! Lord, thou hast sent me with a blessed Embassage of peace and reconciliation to this people, but Lord they reject it, they will rather have their lusts, than all that Glory of thine in Jesus Christ; Heaven, and eternal happiness is a light thing unto them. When a Minister makes this complaint, do you not think it will be a hard thing to those that do reject it? And all faithful Ministers do this. And if he be a faithful Minister, he is solicitous about his Embassage; he looks whether it be entertained, and accordingly he gives notice to heaven, not only weekly, but daily, how his Embassage is entertained, and at the last day he must give a full account before the Lord and Jesus Christ. Sixtly, And Lastly, it is against the Law of all nations to abuse an Ambassador though he should come upon never such a threatening message, yet you must use the Ambassador civility; So it is against all laws of religion that can be to abuse a minister of the Gospel, though he should come with a threatining, But much more when he comes about an Embassage of peace; then they are to entertain him. It is against all sense and reason and against all relegion, and those people are most profane, and reprobate to every good work, that shall abuse an Ambassador coming from Jesus Christ unto them. Now a little by way of application. CHAP. 47. Use. 1. The Ministers of the Gospel are sent from the greatest Prince in the world, and so they are to be looked upon. Now than if the feet of those that do but bring glad tidings of peace should be beautiful; how much more the feet of the Ambassador of peace? An Ambassador, is another manner of thing than one that brings good tidings. O! my brothers do not give cause for any complaint to be made: but rather give you cause to those that come amongst you to send up a comfortable account unto God, and to tell God, Lord! thou hast been pleased to send to such a place; to preach peace to such a people, and Lord! how readily, yea how greedily do those poor souls receive this Embassage? Lord! never did any Minister come into any place where this Embassage was so entertained; Oh! they cry out for peace with thee, and above all things in the world this is the desire of their souls: that they long after is; that they might have peace with their God. Oh! this would be a joyful account, if we could send up our account thus unto God, Oh! let not any that come to you as the Ambassador of Christ, be like unto those in Isay. 33.7. The text saith, (it is spoke of I confess in another case) but we may apply it here; truly there is cause in many Congregations, that the Ambassador of peace should weep, and that bitterly, the Lord keep you from giving any such occasion; (though it would be sad to their hearts) yet it would be more grievous to you. Thus much from the Metaphor. CHAP. 48. The second Doctrine, (Propounded in the 45. Chapter) prosecuted. Doct. 2. That a Minister of the Gospel when he comes, is an Ambassador; he comes in Christ's stead, and what he shall deliver (according to his Commission,) is to be looked at as if God, and as if Jesus Christ did preach unto you. For want of the right knowledge of this point it is that there are so many sermons lost. If people had but this text in their hearts, and looked upon all the faithful Ministers of the Gospel as if God and Jesus Christ were present speaking; how much good would be done? When God doth intent good to any Soul he will cause it to look upon the preaching of the Gospel, as the very voice of God and Jesus Christ to the Soul. Though many a poor creature that (perhaps) hath heard a thousand Sermons) looked upon preaching as what a man would say) but at length when the time of love came, he saw an authority, and majesty of God himself, and of Jesus Christ in the Ministry, and did feel God speaking to his heart and then it did prevail; that is plain in the text. As though God did beseech you by us, that; that we do, it is as if God did it; and do we pray you? It is in Christ's stead. Now this is not only the Ministers of the Gospel since Christ's time: but formerly what was done. Those that were sent by God to be his Messengers, it was as if God and Christ did it. You have that proof of it in the 1 Peter, the 3. Chap. 18, 19 verse. For Christ also hath once suffered for sin, the just for the unjust, that he might bring us to God, being put to Death in the Flesh, but quickened by the spirit, by which also he went and preached to the spirits which are in Prison. That is vainly made use of by some, to prove that Christ's Soul did descend into Hell, to go and preach to the damned in Hell, but certainly that is a vain conceit, if you observe the text, you shall find that this is the meaning of it, observe the 20. verse, It was to those spirits which sometimes were disobedient, when once the long suffering of God, waited in the days of Noah. Those Spirits that did live in the days of Noah, and Noah's preaching unto them; Now (saith the text) they are in prison, Jesus Christ went & preached to the spirits that were disobedient in the times of Noah, that now are in prison. How did he go but by his Spirit? by his Servant Noah, [by Noah] The preaching of Noah was the preaching of Christ. As if he should say, There is such a Congregation so many a years ago had a faithful Minister; Christ was preaching so many years to those Souls that are now in Prison: now alas they are gone, they are in Hell: but there was a time that Christ was preaching to them. I see I must not Name many texts. I will give you one text or two more; in the 1 Thess. 2.13. You did not receive it as the word of Man; you looked beyond man: But how did you receive it? from God; and therefore it doth effectually work; that makes the effectual working upon the heart: when the people receive the word as the word of God. And the 4 Gal. 14. Mark how the Galatians received the Apostle, saith he there, And my tentation which was in my flesh you despised not, nor rejected: but received me as an Angel of God; even as Christ Jesus. Here he speaks in way of commendation of the Galatians, you receive me as an Angel of God, even as Jesus Christ, as if you had received Christ Jesus; and mark, the Apostle was in a poor mean condition in respect of his outward estate. [My tentation that was in my flesh] In my outward man I was very low; and this might have been a tentation to you for to have caused you to have rejected me when I spoke. Oh! this hath been a tentation to many men because the preacher is an Earthen Vessel, though he hath brought the right treasure of the Gospel, yet this hath been a tentation. But saith he, it was not so with you, you received me; though poor, weak, a mean man that had scarce bread to eat: yet you received me as an Angel of God, yea beyond that: as Christ Jesus himself. But yet you shall observe in the next words, that it seems their hearts began to be drawn aside; i● the 15. verse. There was a time when I came first amongst you, when you were ready to have plucked out your very eyes for me, and you cried out; O! this blessed doctrine of the gospel that we now hear! but where is the blessedness? It seems that some falls teachers had come, and inveigled them, and had taken them off from the Apostle. Oh! Where is the blessedness you spoke of? as if that were now gone: but that is the Duty of people, and then, and only than it is like that the Ministry of the word can do any great good: When, the people look upon it as if God spoke, and Jesus Christ spoke unto them. I will only conclude with this one thing; that till you do come to apprehend this, it is not like that ever any great good, to any purpose will be done; It's like it will be with you, as it was with Samuel; you know God called to Samuel; Samuel, Samuel saith God, he runs to Ely; saith he, my Son, I did not call thee, well, he went again and slept and God calls again; He did not know it was God's voice; he runs to Ely again: but then the text faith, that Ely perceived that God called the Child, & Ely gave him this instruction that if he called again, he should say, Lord speak, for thy servant heareth. And then he went and slept again, and the Lord came, and called to him, and then he said, speak Lord thy Servant heareth: And then God opened his heart unto him. Oh! God called the first time, and he thought it had been Ely, and looked no further. God said no more to him but left him, and so again, the second time: But when he came to understand that it was God's voice, than you shall observe; that God opened himself wonderfully to him, and shown him [then] his mind to the full. So just thus it is with people, they come [now] to hear the Ministry of the word; they hear a sound in their ears, and what they hear is very good: but they look only at a man; the man speak, and they may perhaps commend the man, and commend his Sermon, & all this whil God speaks not to their hearts. And then they will go the second time, and it is true, God doth speak to them: but they do not know it is God's Voice, and because they do not know it is God's voice, God doth not make known himself unto them: But when the time of God's Love comes, this is the great Embassage that is sent to the Children of men, And when he pleads with you, you should think that it is Christ that is pleading with you; when he is opening of any Scripturre to you, you should think that it is Christ that is pleading with you; when he is opening of any scripture to you, you should think that Jesus Christ is opening that Scripture to you, and when you come with such a heart, than God opens all his mind to you. I appeal to you whether it hath not been just thus; the deal of God with you as it it was with Samuel; you have come once and again to a sermon, but have looked no further than Ely; to the minister: but when you have come to the word with the disposition, and said Lord speak for thy servant hears, Lord reveal what thou wilt; I see it is thine one ordinance, and the minister, (though he be but a poor weak man) yet he comes and stands in thy stead, and speaks in thy name, and I say, when you come thus you shall find more in one sermon let out to you, then in a thousand before, and here is the ground that many have lived thirty or forty years under a powerful ministry and it hath sounded in their ears, but they never have heard the mind of God savingly revealed unto them. Because they never have fallen down, and said, lord speak for thy servant hears O! do this, and thou shalt hear the great message from God: than you shall have God oppening himself unto you to the full. CHAP. 49. The Second Doctrine (propounded in the 45, chapter) further prosecuted. I Have made some entrance into this second point. Doct. That God and Christ doth speak in the ministers of his word. What the minesters of God do (acrding to their rule and Word) it is to be looked upon as if God and Christ did it. This is Clear in the text. As though God did beseech you, we pray you in Christ's steed (saith the Apostle). For this I gave you divers scriptures; & I might add many more, ct thought to have added some more clear scriptures to show you that what the ministers do, it is as if God & Christ did it, I might name forty places that are clear in this point but shall not that I may proceed. What the minister; of God speak according to the rules (I say) it is as if God and Christ spoke, and it must needs be sure, if we consider of the power that there is of Christ in the ministry: we have had experience of it, that there is such a power of the ministry of the word that it co●ld not be but only by the speaking of God, God and Christ in It: the which hath power to enlighten, to awaken conscience, to terrify the conscience, to humble, to bring down the stoutest proud heart in the world, yea, and to convert souls, in John. 5.25. the text saith of the word of the son of God that brings life, Verily I say unto you, that the hour is coming, and now is when the dead shall hear the voice of the son of God and they that hear shall live. 〈◊〉 certainly this is spoken not only of the voice of the son of God at the general resurrection, but (saith he) it is now; the hour is coming, and now is when the dead shall hear the voice of the son of God and they that hear shall live. It was at the time, and is continually in the ministry of the word; There is the voice of the son of God that makes the dead to hear and to live. And further the word of the Ministry, must be looked upon as Gods in this regard; because otherwise there could not be any ground or bottom for faith by any thing that is delivered in the Ministry of the word. Now we know that the ministry of the word is the special ordinance that is appointed for the begetting of faith. faith comes by hearing, & hearing by the word preached. It doth not come so much by reading; no, not by reading of the book of God; by reading of the scripture: but by hearing, and hearing the word preached. Now than you will say, indeed, The word in the Bible, that is the word of God; God speaks there, and Christ speaks, and we may bottom our faith upon what we read there, but we must have something to bottom our faith upon when we hear it preached by man, as well as when we read it, and it is clear by scripture; that God doth rather work by the hearing of it preached, than by the reading of it. Except we look upon it as the word of God and Christ, we have nothing to bottom our Faith upon, (for nothing that is humane can be the bottom, and ground of any one's faith.) It is not, what is the judgement of such a man, though he be never so learned, never so holy a man) that can bottom or ground my faith. But when I come to hear him, (so as I can hear God, and Christ speaking in him) then have I something, to ground my faith upon what he saith, therefore, here is the reason why so many go away, and are only taken at the present hearing, but their hearts are not grounded, and bottomed in the truth, because they hear man only, and do not hear God: But when people can say as those men that came forth from Samaria to the woman, in John 4. about the middle of the Chap. said, that when the woman came and told them; Here is a man that hath told me all that ever I did; is not he Chyist? And they went out to him: But at length say they to her, (when they had spoken to him) Now we do believe; (not because thou hast told us, but because we have heard him ourselves.) So may many a soul say, I have been often hearing of sermons, and I have been taken with the preaching of such a man, and I did believe what he said, and it went into my heart in some measure: Oh! but now saith a soul, I do not believe because he tells me this, but I have heard in his preaching, God and Christ himself, it hath not been he; but it hath been Jesus Christ that hath spoken to my heart. There could be no grounding of our faith (except that which is delivered in the Ministry of the word) be looked upon as God and Christ speaking in them. Object. You will say, must we bleeve every thing that the Preacher speaks, as if God and Christ spoke it? men may err. Therefore you must compare what you hear with what you read, and as those noble men of Berea did search the Scripture to see what Paul himself preached; they were not to take Paul's preaching, but to compare it with other Scriptures, and they were commended for it, and God forbidden that we should think it much that people should examine any thing we speak. Try all things, and then keep that which is good; search the Scriptures, and compare what is delivered by Scripture, and then so far as that is according to the rule of Scripture that is spoken, (though it be not directly the words of the Scripture, yet when it is spoken in the name of God according to Scripture) it should be received as if God and Christ spoke it. We challenge no such infallibility as the Papists say the Pope hath: but we give unto all people liberty to examine our Doctrine by Scripture, and then God expects, and Christ expects that it should be received as if God and Christ spoke. CHAP. 59 Use 1. Answering the Objections of the Arminians. And the Wantoness of our Age. NOW then briefly, Hence we have a Use of instruction, where we have an answer to the Objection both of the Arminians, & of our late Wantoness; Arminians they make this Objection; when we preach (sometimes) that all men naturally are dead in sins and trespasses, and there is no free will in man, but man is as void of Grace as the dead Carcase that lies in the grave is void of natural life; Now they say, If men be so dead in sins, Why do you preach to them? Were it not a vain thing to go and preach in the Churchyard? Would they regard what you say? you preach that all are dead, and that there is no life at all in men to do any good, Why do you speak to them? This point answers that Objection. Though it is a truth that all men naturally are dead in sins, and are before the Lord as a dead Carrion; there is no dead Carrion more loathsome in the eyes of us, than every natural Soul is in the Eyes of God: but yet we come and preach to them. Why? because that in our preaching, it is God; God and Christ speaks, though our voice have no power to raise from the dead: yet the voice of God hath power to raise from the dead. If Christ will speak to one that is dead, he shall come forth; as you know in the 11. of John. when Christ came to Lazarus, saith Christ, I say to thee Lazarus arise. It were a vain thing for any of us to go to the grave, and say, arise; but if Christ come he can raise them presently: So we preach to a congregation that are mixed; some that have lain in the grave of sin forty years perhaps together, yet when we speak in the name of Christ, and Christ speaks together with us, we may speak to dead Souls: for together with the word that is spoken there doth go a power and a life, for it is the word of God (and not the word of man) that breathes forth life. And again, it is an answer to the Objection of our late Wantoness, they cry out against Ministers calling to men for duties, and account them duty-mongers: Say they, What do you call to men to do? you tell them that they must do thus, and thus, and they must perform duties, and humble themselves. They think they have got a great Objection in this; that because men have no power naturally: therefore it is a vain thing to call upon them to perform duties This answers them; We call upon them, so as the voice of Christ; though they have no power themselves, yet we call upon them to set upon such duties; we call upon them to believe, and to repent. They say it is in vain to call upon them to believe, and repent: But that way that God hath to work Faith, & Repentance in the heart of man; it is, to convey a power through his own voice in the ministry of his word; and therefore we speak to them to believe & repent, as if they had power: because we know that those which belong unto God's election, the Lord will convey power to them through this word of his. It is not our voice, but it is the voice of God, and of Jesus Christ. We would have you to carry this meditation along with you, at any time when we speak unto you, and exhort you that you would come in, & repent, and believe; Carry this meditation with you, and then you shall understand us aright. We would not have you to think, that we conceive, you have power to believe, and repent because we call upon you: but this we expect; that, while we are speaking to you that God & Christ will speak to your hearts: so that there will be power conveyed through that word of ours, and though it be not conveyed this Sermon, yet it may be the next, or the next, and hoping in the end that will give repentance unto life. CHAP. 51. Use. 2. Ministers ought to speak as the Oracles of God. The manner of their preaching Opened. THe next use that arises from hence is that the Apostle Peter makes in 1 Pet. 4.11. If any man speak, let him speak as the Oracles of God, mark it, here is an exhortation to those that have to deal in the ministry of the word, that they must (when they speak the word) speak it as the Oracles of God; so that, that is delivered in the word; you see it to be as the Oracles of God, whatsoever a minister speaks (according to scripture) it is to be looked upon as the oracles of God. Now therefore if this be so, that the word that is spoken (according to the rule,) is the Oracles of God. then it is the duty of all that do speak the word of God to speak it in such a manner, as it may appear to be the Oracles of God. I have not now to speak to many ministers, and therefore I shall not enlarge myself in this as I should have done. Oh! with what a reverence should ministers speak, for they come to speak as in Christ stead? and therefore they should speak in such a manner as becomes the voice of God, and of Jesus Christ; as the Oracles of God, and not think to speak according to their own fancies, and their own humours, and in their own ways: but to speak as those that are sent in God's place, to speak to the people as if Christ were speaking to them: and therefore to consider they are in the place of Christ, so to speak with all authority as from Christ, as in Math. 7. verse, the last, It is said of Christ, That he taught them as one having authority, and not as the scribes; for a minister of God, he is to preach in Christ's stead (for so the Apostle saith) therefore he is to labour what he can to express the very authority of Jesus Christ in his Ministry, and there is a ministry that doth carry authority with it in the very consciences of men, I have known of some that have come proudly into a Congregation to scorn at the word; Profane Russians that have come on purpose to outface the Ministry, and to out face the word, and yet they have met with that authority in the word, that their hearts have been daunted, and they have fallen under the power of the word, and there is a great deal of difference in the manner and way of preaching the word; some have authority, and others have no authority at all in it. [That kind of preaching that is to please the humours of men] you, shall have some kind of preachers to dandle men's fancies (as it were;) that have some fine acquaint words, that there sentences shall be very smooth, and (as they say) come off bravely, and this is a dainty preacher, and he shall have many fine latin sentences, and witty speeches, and come into a pulpit and acts as if he were to act a part upon the stage: these are the fine acquaint preachers, the Court preachers (as they call them) But this is not to preach as in Christ's stead. It is very like that this was the preaching of the Scribes and Pharises. But when Christ: came to speak, he spoke as one that God had authority, and not as the Scribes: There was a great deal of difference between his preaching, and that of the Scribes, he came with the authority of God, he came to preach to the consciences of men, and not to the fancies of men; and the difference, as there was in him, so there is in some measure and degree now; There are some that preach (to this very day) just as the scribes; but there are others that preach as Christ did; that preached to the conscience, and to the hearts of people, and their words do stick in the consciences of men, though they fret, and vex, and go away in a rage; yet there is somewhat that sticks to their consciences: so that they are either forced to yield to it, or fly from it. And here is the reason that many a man will cry out and say, I will never hear such a minister, Why? What is the reason? his corrupt heart cannot bear that ministers preaching; the word comes with power to his heart, and his guilty conscience cannot bear it, now watch but whether there be not some vile guiltiness in their spirits, that say of such men, they will never hear them any more: because their corrupt hearts cannot bear the authority of the word, that preaching that is as if God and Christ speak it, is with authority, and not with fine acquaint words: To this purpose you have an expression in 1 Cor. 1.17. [for Christ sent me] he was to go in the name of Christ, [not with wisdom of men] Christ did never send me to preach with the wisdom of men. What a text is here? How will many men be able to answer this one text? that make it their great study to get Wisdom of words? But mark the danger of this! [Lest the Cross] of Christ be made of no effect. There is a most hideous wickedness in this; that a man should regard more to be commended for a fine, Witty, neat, smooth preacher, than he should have regard to the Cross of Christ to take effect, to have Christ to be honoured. We find by experience that such preaching scarce ever stirs the Soul, seldom or never works upon the heart. It was a speech that once even a Prelate that was not the best, but one ill enough, and known to many (I suppose here,) I heard it with my own Ears, he said, That he was convinced so far; that when he came to present one to such a town, he asked whether there were not some in the place that desired some others? Yes said they, there are some that desire a university man to come to them, but saith he, the preaching that is there will not humble a Soul, doth not tend to humiliation. I heard this even from one that I know was not a friend to powerful preaching, and yet his conscience was so far convinced from it; because the wisdom of words and learning is there showed: but that kind of way of preaching the Gospel, it makes the Cross of Christ to be of no effect. Your flaunting preachers, when do they convert a Soul? therefore (saith the Apostle) if we preach so as to do good, it must be such a preaching as is in the 18. verse. It must be foolishness to (wicked) men, but to these that are saved it is the power of God, and the Wisdom of God. wicked carnal men will say, here is no Scholarship, no learning in such a Sermon, Well, it is foolishness to them, but to them that are saved, it is the power of God to Salvation. but such a poor man saith, I know not what they say, But I find a power in it, my Eyes were never awakened till now, my heart was never wrought upon till now; to those that are saved it is the power of God. If you find a power in it, that which wicked men call foolishness; it is a good argument that you are one that shall be saved when it quickens you. And again in the 19 verse. For it is written, I will destroy the Wisdom of the wise, and will bring to nothing the understanding of the prudent. Al their bravery shall come to nothing, and then in the 23. verse. But we preach Christ Crucified, unto the Jews a stumbling block, and unto the Greeks foolishness, And then again the 2. Chap. vers. 1. And I Brethren when I came to you, came not with excellency of speech, or of (man's) wisdom. You will say, it was because Paul could not; No, Paul was an admirable Scholar, a most Eloquent man, he was brought up under the feet of Gamaliel; And yet this man came not with excellency of speech, or Wisdom of words declaring to them the excellencies of God, for saith he in the 2. verse. I determined not to know any thing amongst you save Jesus Christ, and him crucified, etc. This makes the word powerful; when it comes in the evidence and demonstration of the spirit, and not with enticing words of man's Wisdom, that your faith should not stand in the Wisdom of man, but in the power of God: howbeit we speak Wisdom amongst those that are perfect; There is Wisdom in preaching. You will say, why? should preachers be fool? No, God forbidden, there should be the greatest Wisdom that can be, and this is no warrant for one to come into the Pulpit, and to speak extempore, we do not come to justify a raw and empty discourse, that hath nothing in it but mere words, and a noise, but hath no solildity; No, let Ministers study, and Labour to be as solid as they can, & search into the mysteries of the Gospel, & open the secrets of God, & so it will prevail with the consciences of men, & if Ministers have any parts, there is matter enough to express the parts of those that are most able, and that which requires their study; and so the Apostle would have Timothy to study, and therefore it is no justifying of those that do not study. But we must remember we come to speak in Christ's steed; Christ certainly did not come with empty words, but he came to open the counsels of his Father, and he did reveal the, great Mysteries of the Gospel, it was in a solid way, & so the Apostle, that which they spoke was weighty and solid (though it was not with vain words and phrases as I spoke before.) But this I name the rather, (not that I direct my speech so much to Ministers as to you people; seeing you hear that this is our point; that God & Christ speaks in the Ministry of the word, that therefore you should desire, and affect such a kind of Ministry wherein God speaks most, wherein Christ speaks most; wherein you can hear the voice of God, and of Christ, And I know no one argument that doth more fully evidence the difference between a carnal heart, and a gracious spiritual heart than this. What Ministry doth thy heart most savour, and relish? ●hereby you may know the temper of your hearts, One may know the temper of the body by knowing what food one doth most savour: so we may know the temper of the heart, by knowing what food it doth most relish; if thou dost relish frothy food thy heart is according to it▪ but if thou dost relish and Savour a spiritual Ministry that comes in the power and authority of God and Christ, that speaks to thy heart and conscience; this is an evidence, and sign of a gracious disposition in thy heart. And the truth is, in one that is fallen (or in a great measure) from God; if there be any sparks of grace remaining, they will appear in this as much as in any thing; that though his heart be grown more lose than it was: yet still he cannot but acknowledge he doth find more power in such a spiritual Ministry than in another. But your carnal hearts they will savour and relish of a Ministry, that is a mere word ministry, that hath least of God and Christ; where there is but little of God and Christ in the heart, there the Ministry that hath least of God and Christ is most relished. Some Women, and some that are ignorant; if they hear a Sermon that hath a great deal of Greek, & latin in it that they cannot understand; they go away and commend his Sermon though they understand not any one thing of it. I have heard of an excellent story of a poor beggar (in Queen Blizabeths' time) who heard a Sermon at the Court, and heard a great many Latin Sentences, and Eloquent speeches, and the poor beggar, he follows the Minister when he was going away, and blesses God, and says, Oh! Master Doctor; I bless God, and thank God at my heart. The Minister turns about and asks him, what the matter is? Oh! Master Doctor says he, I hope the old Religion is coming in again. But have not the Prelates Silenced those men that wrought most upon the heart, and conscience? If any did preach so, as that their Ministry came to be powerful; end to prevail upon the hearts and consciences of men; the Prelates would not let them stand. CAHP. 52. How to know what kind of Ministry God speaks most in. NOw you will say, How shall I know, what kind of Ministry it is wherein God did speak most? For the Answer to that, I appeal to your consciences; what kind of preaching do you think in your consciences there would be if Christ himself were preaching to you? How do you think that Christ himself would preach if he were here upon the Earth? That which comes nearest to what Christ would preach; that you must favour cerrainly. Christ would not preach to defend superstitious vanities; for Christ (when he came to preach) preached so, as the people many times derided him, and scorned him: One time when he had done his Sermon they carried him to the brow of the hill of the City, and would presently have broken his Neck. Do but read that Sermon of Christ in the 5, 6, 7. Math. What preachers would you think your Courtiers to be if Christ were preaching to you? that, that comes nearest to that; that Christ would preach, that you must most favour, and affect. Secondly, That kind of preaching you think in your consciences doth most prevail in the authority of the word, hath humbled most hearts, and converted most souls, that Christ hath set his seal unto. I appeal unto you, what kind of preaching hath humbled most souls, and done most good? Hath not some poor country preacher, that hath preached in the evidence, and demonstration of the spirit, converted more souls unto God than an hundred Bishops? so that he may be able to say, at the great day of judgement (according to his measure) as our blessed Saviour said, Here am I, and those whom thou hast given me. Thirdly, Examine of what side you be; those that be of God's side, they know his voice; (my sheep hear my voice) but a stranger they will not follow, take any town, and divide the people, and see how the Minister is liked, some are for, and some against him. But now look into the difference of their lives; of both these kinds of men of those that are for, and those that are against the Minister; see their different walkings; come into such a place as this, (Because they say there is a thousand alehouses belonging to this place, of Stepny; I think there be hardly five that do savour the Ministry of the word, and all your profane ones (generally) they speak against the Ministers. Now I appeal to your consciences, (if you were to stand before God at the day of judgement) of which side would you be? either of the side of those that are drunkards, swearers, unclean persons, and railers at the Ministry of the word: or of the side of those that are willing to take pains to hear the word of God, and bless God for the Ministry of his word. Certainly, that preaching hath most of Christ in it that those that have most of the Spirit of Christ do most savour; for they know the voice of Christ, and a stranger they will not hear; they can understand it, though wicked and ungodly ones cannot. That is the Second use. CHAP. 53. USE 3. We should delight in the Word. A Third Use of the point is this; Is the ministry of the word such, as hath God and Christ speaking in it? Oh then! How should we delight in it? How should we bless God for it? With what greediness should we come to hear at any time? What? is not the voice of Jesus Christ sweet unto us? We have Christ wooing of us, Christ exhorting of us, and Christ comforting of us. When we come to the Word, O! with what readiness, and cheerfulness should we come to hear the voice of Christ? [If you be Godly, Christ doth delight in your voice] when you are gotten alone in your Closets, and can speak but brokenly, O then! your voice is delightful to him: Therefore the voice of Christ should be very delightful unto you. I will give you a Text or two for proof of this; Cant. 2.14. It is a speech of Christ to the Church; O my dove! that are in the clefts of the rock, in the secret places of the stairs: let me see thy countenance, let me hear thy voice, for sweet is thy voice and thy countenance is comely. O! let me hear thy voice my dove; O! thou that art in the secret places of the stairs; Art thou got alone into a hole to prayer? got alone behind the door in the secret places? (for it is spoken here of the estate of the Church in times of persecution that they dare not come together openly, (howsoever wicked men will rail at them, and say, they get into corners to do thus and thus) but saith Christ, thou that art in the clefts of the rocks; in the secret places of the stairs, let me hear thy voice; for thy voice is sweet, and thy countenance is comely. Against in the 4. Cant. 11. Thy lips drop as the honeycomb, O my Spouse! When the Saints speak of Christ, or speak to Christ, their lips do drop before Christ as the hony-comb. Now what an argument is this? Shall thy lips be so sweet to Christ, and shall not Christ's lips be as sweet to thee? the Ministry of the word is as if Christ did entreat thee, and beseech thee; O! how sweet should it be to thee if thou hast the Spirit of Christ? the Church of Christ doth answer what Christ said of her lips, and of her Voice, and of her Mouth: so the Church doth answer to Christ in the 5. Cant. mark what the Church saith of his Mouth, what an Echo is here, and an answer to prayer? saith Christ to the Church, Thy lips (O my Spouse) are as the hony-comb: And thy mouth (O my Saviour) is most sweet. In John. 3.29. he saith there, That the friend of the Bridegroom which stands, and hears the Bridegroom's voice, rejoiceth greatly. If thou be the spouse of Christ, thou wilt rejoice to hear the voice of the Brdegroom, and every time thou comest to hear a conscionable Sermon, thou dost come to hear the very Voice of the Bridegroom, and thou canst not but rejoice in it, O! how sweet is one word of Christ to a gracious heart? and the spiritual communion with Christ here upon earth; it is in his ordinances; we shall hereafter be always in his presence, and see his face: But if he would have any evidence that we shall have communion with him in heaven, we must Rejoice in the hearing of his word. CHAP. 54 VES. 4. If God and Christ speak in the word how, dreadful aught it to be to the Neglectors, Disobayers, and Contemners of the word? IF God and Christ do speak in the ministry of his word; Then O! what a dreadful point is this to all the neglecters, disobeyers, and contemners of the, ministry of the word? Thou neglectest the word; O! what dost thou do when thou neglectest the word? thou turnest thy back upon Jesus Christ, and wilt not hear him: and therefore I suppose you know the place; He that turns away his ear from hearing the law, his prayers shall be abominable: what dost thou turn away thine ear from hearing the word? God professes that he will turn away his ear from hearing thy prayers, and thy prayers shall be abominable, for thou turnest away thine ear from hearing of Christ speak to thy soul. For it is in Christ's stead (saith the Apostle) There will be a time when thou wouldst fain have the ear of God to hear thee. As you would have God to hear you then: so do you hear him now; mark that text in the 1. Prov. 24. against those that turn away their ear from hearing God speak. Because I have called and ye refused; I have streetched out my hand, and no man regarded; but ye have set at naught all my counsels, and you would have none of my reproof: howsoever you thought it was but the word of such and such a man: yet you have set at naught all my counsels, and you would have none of my reproof; your hearts fretted, and vexed that such a man reproved you: no, it is my reproof, (saith God, and mark what a doom follows in the 26. verse. you you shall call (Saith God) and I will not hear. There was a time friend when I called to you by such a sermon, and you know that I spoke to your hearts, and you turned a deaf ear to me; you shall call your hearts out and I will not hear you, and there will come a time that you shall call to God's ministers to pray for you. What? would you have God to hear his ministers for you, and will not you hear his ministers from God? It was a speech of Ambrose to Theodosius the Emperor, saith he, will not you hear me? seeing you desire that I should be heard for you? you desire saith he, that I should be heard for you, and therefore be you willing to hear me: now that was the speech to Theodosious after he had fallen to a great sin, coming to reprove him for his sin; what (saith he) will not you hear me? you would be willing that I should be heard for you; therefore be you willing to hear me: so say I to all men that live in any way of sin; Hear Gods ministers now, for a day will come, when you will be glad that God should hear his ministers for you; O! hear us when we come in the name of God; we would not have you to hear us if we speak our own fancies; This concerns those that neglect the word. Now a word or two to those that disobey the word; they will set their judgements against the judgements of the ministers, & let him say what he will, it is but his opinion. Do you know what you say? this rebellion is against God & against Christ: as if there were this language in your hearts; Christ saith, I will have this done; thy lusts say they will have this done: O! this will be charged upon thee one day; that the voice of the devil was more strong with thee than the voice of Christ: but specially it is to contemn the word, to set at naught Gods counsels; to go away & contemn the word. Dost thou know what thou dost? let me apply but these two scriptures to thee, thou that Despisest and Scornest the word, that canst go to company, and there talk of what thou dost hear in a contemnning manner; consider but of these two texts; I pray, first Consider of the text out of which the Point is Raised of Gods Speaking to thee, thou dost despise, and dost thou so? Consisider what the text in Isa. 39.23. Saith, when thou gettest into company, and there art warm with wine, Oh! then thou liftest up the voice, and laughest; against whom hast thou lift up thy voice? thou thinkest it is against Hezekiah; No, it is against the Holy one of Israel; thou thinkest it is against such a man that preacheth such a day; no, it is against the Holy God, and Jesus Christ, and this is upon thy score written in Heaven; here is one that hath reproached the Holy one, and Jesus Christ, In Luke 10.16. He that heareth you, heareth me, etc. That is true (not only of the desciples, that were there for the present upon the earth) but of all the faithful ministers to the end of the world, for Christ saith, when he sends them out, I will be with you to the end of the world. They were dead more than a thousand years ago, and Christ yet had promised to be with them, that is, those that should succeed them; he would be with them to the end of the world. And this Text concerns every faithful minister as well as the disciples of Christ; all that time you despise Jesus Christ, and God his Father, when you despise the ministry of his word; for the Lord's sake take heed what you do; when you have to deal with the word, you have to deal with an edge tool; it is that, that will either save you, or destroy you for ever. You that have been guilty of neglecting the word, the Lord strike and humble your hearts, and for a Cordial for time to come I will apply but one scripture further to you, and that is that, in Heb. 12.25. What is that? that in the faithful ministry of the word, God and Christ speaks unto people. Then take this exhortation; So that ye refuse not him that speaketh. If they escaped not who refused him that spoke on Earth, much more shall not we escape if we turn away him that speaketh from Heaven. The Ministry of the gospel, and the Ministry of the Law are compared, One speaking from Earth, the other from Heaven; though the truth is, they were both from Heaven. But now in the Ministry of the Gospel, God hath sent his own Son to you. In the latter days, he hath spoken by his Son saith the Apostle in 1. Heb. the beginning; God who at sundry times spoke in times passed to the Fathers by the Prophets, hath in these last times spoken to us by his Son etc. In former times God spoke by his Prophets; there was the voice of God (but it is not so clear that there was the voice of God, though it is true Christ did speak then by the prophets) but in comparison Christ is not said to speak by them) But now in these days, God hath spoken by his Son, and God hath reserved the Ministry of his Grace, and his eternal counsels concerning the Children of men; God hath reserved this for his Son; and not only his Son personally, but his Son in the Ministry of his word. Now you will say, If Christ did preach (as you say he doth) there would be more power. We find that when Christ did preach that the Pharises derided him; in the original it is; they blew their noses at him, and mark! they that were covetous they derided him, they even derided Jesus Christ himself. A worldly heart that is grown rich; that hath gotten from a low estate to a far greater; he will deride the most excellent preaching in the world. Take heed that you do not despise the Ministry, for certainly the voice of Christ will prevail one day. If it doth not prevail here in the word; it shall prevail one day when Christ shall say departed from me ye cursed; though thou dost not obey the present voice of Christ, yet thou shalt obey the other voice at that day. I must wind up this point with a word of Exhortation. CHAP. 43. How we ought to have the word. Use. 1. SEEing God and Christ doth speak to us in the Ministry of the word: Let us come with other manner of thoughts to hear the word, than heretofore we have done. I remember I spoke before that the word cannot be effectual till we come to know the voice of Christ in it; as in that of Samuel; I will give you another text to show what an admirable effect it will work upon the hearts of men, and women; if they come to hear the preach of the word as the voice of God and Christ: and that is in Acts 10.33. You shall find there; that Cornelius had sent for Peter to come to him immediately: Therefore I sent to thee, and thou hast well done that thou art come; Now therefore are we all here present before God to hear allthings that are commanded thee of God. Here is a gracious disposition of heart in Cornelius a soldier, and other Soldiers, and friends that he had. Presently when Peter came, now saith he are we here all present before God, to hear all things that are commanded thee of God, and we all here entertain whatsoever thou shalt reveal to us from God, as the word of God: then Peter (indeed) preached with a courage, and when people shall (by their behaviour) with that reverence, and affection attend, as if they did attend to know something of the mind of God; this encourages a preacher, and then assoon as ever Peter had done his Sermon, nay before he had done his Sermon; (the text saith) in verse, 44. That while Peter yet spoke these words, the holy spirit fell upon all them which heard the word: No marvil, they came with such a disposition of heart. We are here all of us to know, and hear what is commanded of God; (coming with such a frame of spirit.) Now, while Peter was yet speaking, the holy spirit fell on them which were to hear the word, and so it will be with you; when you are alone before you come, say, Oh Lord! that thou wouldst speak to my heart, even so as you have it in Isa. 2. Come let us go up to the house of the Lord. An excellent speech for those that are coming to hear, in Isa. 2.2. There is a prophecy of the times of the Gospel, there is an excellent resolution, an excellent temper of heart for people that are going to hear sermons; come ye let us go up to the mountain of the Lord; to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. [We are all here to hear what God will say to us;] when at any time there is any truth made known to you, you should receive it with such an affection. God this day hath revealed some part of his mind that I did not find to be so before, and when you hear of any sin revealed; you should bless God, and say, the Lord hath met with my heart this day; Oh! think it not an evil, but bless God that Christ will think of thee: And so thou shouldest behave thyself. Is there an exhortation to any duty? God and Jesus Christ hath exhorted thee this day; thou shouldest look upon it as if God and Christ hath been a persuading and exhorting thee; and is there any word of comfort and promise applied unto thee? thou shouldest look upon it as if God, and Jesus Christ had spoken a word of comfort to thy heart this day. Oh! if you would come with such a disposition as to receive all from God, and Jesus Christ, than you may expect that the Holy Spirit should fall upon you. No marvel though when people come through custom, and merely because others come; or through some other vain respect: that then they come, and go away, and never feel any work of the Holy Spirit. But such as come with teachable hearts, they may expect that the holy Spirit should come and fall upon them. When the very people of Niniveh did repent, they believed God, so then the stoutest and proudest heart; yea and the hardest heart in the world, if it comes to believe God, than it will repent. I am the willinger to be the more large in this, because this Sermon may make profitable many other Sermons, and for want of that true work of this point upon your hearts, it is that so many Sermons do so little good. CHAP. 56. The third Doctrine (propounded in the 45. Chapter) prosecuted, Viz. The excellency of the Gospel make the Minister's earnest in their Ministration. THe former part of this verse treated of several Conclusions in it. A third Doctrine propounded in the 45 Chapter is, That the consideration of the excellency of the Gospel that is committed to the Ministers of it to preach, makes them that are faithful to be very earnest in their Ministration. Now unto us is committed the word of Reconciliation. Now than we are Embossadors for Christ, as though God did beseech you by us, we pray you in Christ stead etc. Now then upon this that the word of Reconciliation is committed to us, and we pray you in Christ stead, O! it is this that puts us on to the earnestness that you see in us. First, that the consideration of the excellency of the Gospel that is committed to the Ministers of it, is that that should make them earnest in their ministration, and to labour with all their might to draw people to that love of the Gospel. The same that you have heard in this Chapter, you have it again in the beginning of the next Chapter. The Apostle having the word again and again; that it is the Ministry of Reconciliation that is committed to them. After that he tells them, that he beseeches, and prays in Christ's stead & then he comes over it again in the beginning of the next Chapter, as if he had not done enough. O this Ministry of Reconciliation! it is the Garce of God unto people; O we beseech you saith the Apostle, Do not receive this Grace of God in vain, the Apostles, & so other faithful Ministers satisfy not themselves merely in performing a task (yet they can come & speak an hour, and speak to people such things as may please their Ears) but they look after what they do to be solicitous, and earnest for fear it should be in vain. O! than we as Ambassadors etc. And I will show you another Text that is very remarkable, in the 1. Col. 25. I am made a Minister, according to the dispensation of God which is given to me for you to fulfil the word of God, and then he falls a commending of this Ministry of his in the Mystery that hath been hid from ages, and from generations, but now is made manifest to the Saints. It may be carnal hearts look upon it as a mad and unsavoury thing: But it is made manifest to the Saints; to whom God would make known, what is the riches of the glory of this Mystery amongst the Gentiles. Now then mark how our point comes in, in the 28. ver. the Apostle would fain gain every man; he is loath to lose any one of his Auditors; every man, every man, every man, three times in one verse, Whereunto also I labour striving according to his working which worketh in me mightily. What Phrases are here heaped one upon another? I do not make the work of the ministry an idle work; as if I went about all the day from one company to another; from Tavern, to Tavern all the week, and then think to come and preach upon the Lord's day to you, and so make it an idle business: but it is my labour, and not only so, but I strive, and how doth he strive? (not merely according to humane strength, he strives beyond that) I labour striving according to his working; It is the word of God I confess, and my labour, and striving, it is according to his working. Yet still this is not enough, according to his working which worketh in me, Which worketh in me mightily. The work of God that worketh in me mightily according to that I labour, & so again writing to the Thessalonians in the first Epistle, 2.2.4. O! this is the trust that is committed unto us; we are allowed of God to be put in trust with the Gospel; even so we speak, not as pleasing men, but God, we are upright in that we dare not be but faithful in so great a trust which is committed to us, and then upon this he tells them in verse 8. we were willing to impart our own souls; because this Gospel, we knew it would be to excellent. We might be very large in this; I will give you the ground of it in a very few words. CHAP. 57 Reasons of Faithful Ministers earnestness, 1, their love to God. 2, their love to Jesus Christ. 3, their love to their souls to whom they Preach. 4, a kind of love to themselves. FIrst, those that have committed to them the Ministry of Reconciliation, as it is of the Apostles (having it put into us) [the Ministry of Reconciliation] Reason. 1. First, that that makes them so earnest, it is the love they have to God: for they know that this is the great glory of God; this that shines in the Ministry of Reconciliation in that that they go to declare to the world, & except that the Lord have his glory in that, (the truth is) he hath his glory in nothing in Comparison, and therefore that they might testify their love to God; that the God whom their Souls love, may have his glory, in that which is indeed his glory, and his Masterpiece of all his works. O! this it is that makes them earnest; they think if the lord hath not his glory here, where shall he have his glory? O! it is infinite pity that so great a work (wherein so much of the glory of God doth appear) that the Lord should have no glory in that work. Reason. 2. And again, their dear love to Jesus Christ, every faithful Minister of Christ doth bear a dear affection towards Jesus Christ, and their souls would feign that Jesus Christ might be lift up in the world: now there is nothing that lifts up Jesus Christ in the world so much as the Ministry of the Gospel, those that have any love to Christ that know what Christ hath done for them, they desire to lift up his name: and besides the honour the work puts them upon, it is the Ministry of Reconciliation, and an honourable work it is; and therefore the Apostle Paul Rom. 15. hath a notable expression for that purpose; honour of the work, it is the Ministry of the gospel, in verse 20. the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to love the honour of it; those that understand the language it is a word that signifies to love the honour of a thing: I was ambitious to preach the gospel, (that is the phrase) and so it may be translated, I was ambitious to preach the gospel. So that Paul was not ambitious for a great living, or to be brave, or in power, or a Justice of peace, or a Lord, and the like, (as many ministers of late have been) but his ambition was to preach the gospel; looking upon that, as the greatest preferment that any of the sons of men were capable of, or that he could desire in the world. Reason. 3, And then again, besides, the Consideration of the Ministry of the Gospel makes them earnest in love unto their Brothers, and to the souls of the people to whom they preach: for they know that souls are utterly undone except they come to know God in Jesus Christ; except they come to have the mystery of the Gospel revealed: whatsoever excellencies they have in this world; what parts of nature they have: yet they are lost, undone, miserable creatures for ever, and better they had never been born; better they had never breathed in the air except Jesus Christ be revealed unto them. Now it is impossible for any man that knows the necessity of the Revelation of Christ: but that if the Ministry of the gospel be committed to him, he must needs be earnest and faithful in the work of the ministry. Reason. 4. And there may be some argument from love to themselves, those that have the Ministry of the gospel Committed, to them, (some way) God gives them leave to love themselves, they cannot love themselves any way so as to be earnest in the Ministry. First, If they be faithful in the Ministry of the Gospel, and God go along with them (as he will if they be faithful) then Oh! how many souls should bless them if at any one Sermon; if perhaps they go into a strange place and work upon a few souls, they shall hear their souls blessing God for them every time they go into God's presence. Now what a wonderful encouragement is it for a Minister to be painful in the work of the Ministry of the Gospel. This is a greater matter than to have a Bishopric, to have but one soul bless God for one that God hath been pleased to work upon, and this is no other than we challenge to be our due, if we by any means may be poor instruments of God to reveal Christ to any of your souls. This is due in justice that you should ever mention us before the throne of Grace, and that the blessing of your prayers should be upon us; and this is a mighty encouragement to make them earnest (not only to make a Sermon) but to be striving to reveal the mysteries of Christ to their souls, and as they will be blessing of Christ here, so (by this means) those that are faithful, they should give a good account at the day of Jesus Christ, and they shall be able to behold the face of Christ when he shall appear, who is the great Bishop of their souls. He will come with his visitations one day; and when that is come, than they shall not have encouragement that have read Service, and wore Surplices every day: But they shall be able to look upon his face with joy that have been faithful in the work of the Ministry of the Gospel, and those that they have done good unto shall be their joy, and their Crown at that day. In 2. Phil. 16. Saith the Apostle to the Philipians (amongst other exhortations) he exhorts them that they should hold forth the word, the word of life; do thus, and thus (saith he) Oh! manifest the power of the Gospel in your lives, that I may rejoice in the day of Jesus Christ that I have not run in vain nor laboured in vain. It is an argument to prevail with people to embrace the Gospel that they may recompense those that labour amongst them with this recompense that they may have joy in the day of Jesus Christ, that they may be able to come to Christ, and say, blessed Saviour here am I, and those whom thou hast given me; here are reasons enough. I will pass therefore brothers from the point, only thus much. CHAP. 58 Use, 1. The horrible wickednss of those that are idle in the Ministry. FIrst, you may see what an horrible wickedness it is for any that take upon them to be the Ministers of the Gospel, and yet be idle: to be an idle shepherd, to be unfaithful in this, it is a most detestable wickedness; of all men in the world those men have given up their spirits to wickedness that have the weight of the Ministry of the Gospel, to lie upon their charge, and yet they are idle. Oh! it is woeful that ever that man was borne, that should take upon him such a glorious Ministry as the Ministry of the Gospel, and therein be negligent of preaching, or by a scandalous life do mischif unto others: It had been better that he had never been born, saith the Apostle. Woe to me if I preach not: So may they say, woe to us if we be negligent in it, and woe to us if we (by our scandalous lives) hinder the fruit of our own preaching, and of other men's preaching also. But we shall let that pass. CHAP. 59 Use. 2 IN the second place, labour you to inform yourselves in this; when you see any faithful Minister earnest in this work of his ministration, know what the ground is (perhaps some of you wonder at it, why he cannot content himself as some others) know where the ground lies, In this; from whence it comes, it is the Ministry of the Gospel that is committed to him, and he knows it is a Glorious Ministry, and he sees much of Jesus Christ in it, and the Glory of God shines in it, and if he be faithful, and hath any love to Christ, and Saints, and their souls; it is impossible but that he must needs be earnest in it. Paul was so earnest that the people thought him mad, and that in this very Chapter where my text is verse 13. You may think we are besides ourselves; well it is for your cause, and it is the love of Christ constrains us; we cannot but do that we do, as the Apostle Peter, saith in another please. So saith any faithful Minister (think of it what you will,) we cannot but speak what the glory of God in the face of Jesus Christ is; what it is that we have seen; and what it is that we have heard out of the Ministry of the gospel ourselves, and the love of Christ constrains us, and then in verse, 11. knowing therefore the terror of the Lord (than much more the grace of the Lord) we persuade men. If so be that God would but convince you of this, that when you hear any thing of the mystery of the Gospel opened to you, and any earnestness of spirit manifested in it, I say, if you were convinced that the ground, and principle of it is this; the apprehension of the glory of this ministration (as it is such in an excellent Ministry) Therefore it is that all faithful Ministers of God are so earnest in the ministration of it) It would prevail more with your hearts to receive what is delivered in such a way. But we let that pass, and come to that which is the mai●e in the text. CHAP. 60. The fourth Doctrine (propounded in the 45. Chapter) viz. That God and Christ are exceeding wiling and desirous to be reconciled to sinners. As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God. You have not in any scripture (that I know) more fully set out a more earnest desire of Jesus Christ to be reconciled unto sinners than here is; this expression is (after the manner of men) to express the earnestness of God's heart in his desires to be reconcilced to sinners, and that is our point of doctrine, our doctrine shall be the scope of these expressions; (not the very words) but the scope, and the ground of it. It is this. Doct. 4. That God and Jesus Christ is exceeding willing, and very desirous to be reconciled unto sinners. Now the thing that I am to open to you, is to show this in the several manifestations of it, several demonstrations of the willingness, and desire that is in God and Christ to be reconciled unto sinners: and then answer a question about it, why they are not reconciled to God, if God be so willing, and the like, and then for application of it. The next point will come in stead of the Uses. That therefore the Ministers of God, they should entreat (likewise) and beseech you, and by all means labour to draw your Souls to be reconciled unto God. CHAP. 61. The First Argument: Manifesting the exceeding willingness of God to be reconciled to sinners. FOr the First, The willingness of God for Reconciliation with sinners; Why God manifests this, To begin a little low, and then to rise higher; God ministers this, first by his patience towards sinners, in that the Lord is long suffering toward sinners, he doth manifest thereby that he is willing to be reconciled: the Scripture draws an argument from thence, in Rom. 2.4. as if the Apostle should say, the patience of God holds this forth unto you; that you should come in, and repent, that so you might obtain mercy from God, or otherwise it doth lead you to repentance. Except it should hold forth God's willingness to be reconciled, it could not draw the heart to repentance; but it leads: and this hath a great deal of force to draw the heart of man to repentance, Because it holds forth the willingness of God to be reconciled unto sinners. If God were not willing to be reconciled to you, he would take you off, and there were an end of you, or at least he would excercise such patience that should not lead you to repentance: as he did with the Devils, as soon as they had sinned, he clapped his chains upon them, and reserves them in chains of darkness; there is no such patience of God towards them as to be any argument to draw them to repentance: therefore they cannot draw any encourageing conclusion from any work of God's patience, as to bring them towards God again: But all sinners may do it that are the sons of men. Hath God spared thy life at such, and such a time? know that in that work of his, he doth manifest his willingness to be reconciled unto thy Soul; as if a man hath an enemy at an advantage, and he will not take it: Doth not this signify that he is willing to be at peace with him? And that is the first thing. CHAP. 62. The Second Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. SEcondly, God hath manifested himself very willing to be reconciled unto sinners in this; that he hath made it to be the great Masterpiece of all his works to provide a way for Reconciliation of thee unto him. The Lord hath wrought so wonderfully for the children of men, rather than for Angels, in sending his Son, & making of him a curse for our sins. In this the Lord proclaims a loud voice to all the world; O! be it known to all you sinners that I am willing to be reconciled to you. We need not name Scripture for this, for the whole Doctrine of the Gospel is full of this; O! the heart of God is much in this work of Reconciliation; all the arguments in the world, all the expressions that possible could have been, could never have held forth this, so much as merely this proclamation that God hath sent his Son into the world to die for man's sin: this holds it forth, and proclaims it (with the loudest voice that possible can be) that God is infinitely willing to be reconciled unto sinners. CHAP. 63. The third Argument: Manifesting the exceeding willingness of God and Christ to be Reconciled to sinners. AND then thirdly, after this work of God sending his Son, mark how God doth express himself to the Children of men! he doth profess that there is nothing wherein he doth more glory than he doth in this; to show mercy to sinners: he doth make account that the chiefest glory he hath in the world it is to show mercy unto siners. Certainly that that his soul is so well pleased with, & that that he accounts himself most honoured by, is; when sinners shall come in unto him to repent, that he may be reconciled unto them. If a man should do thus that hath an enemy, and should manifest this to some of his friends that sit at his table, as to say, such an one is an enemy to me: but O! how fain would I have him come in, that there might be peace between him and I, and I would count it as great an honour as ever I had in my life; would not any one say, this man were willing to be reconciled; certainly God doth so, and therefore in Exod. 30. the place you know about the 6. verse, the Lord, when he was proclamming his glory that Moses desired, and the Lord promised, he promised Moses in the Latter end of the 33. Chap. that his glory should pass by him, and he caused his glory to pass by him, as in Chap. 34 and what was that glory? The Lord, the Lord God, merciful, and precious, long sufering, and abundant in goodness, and mercy for thousands, forgiving iniquity, transgrossion, and sin; as if God should say, Moses, wouldst thou see my glory? this is it, that I am merciful and forgiving iniquity, transgression, and sin; here is the height of my glory; in this is my magnificence made known. And another most remarkable place, we have in Esa. 30. 1●. I shall make use of the beginning of the place: And therefore will the Lord wait that he may be gracious, and therefore will he be exalted. How will God be exalted? That he may have mercy upon you: Therefore he will be exsalted that he may have mercy upon you; and so he goes on, For the Lord is a God of Judgement, Blessed are all they that wait for him: so that God accounts himself an exalted God, when he hath mercy upon a sinner. Surely he is very willing to be reconciled to a sinner when he counts himself an exalted God, when a sinner comes in, and beleeus in his on. Now am I exalted, saith God, this is that my soul glories in; this I account to be a happiness to me; God is exalted in showing mercy, and that is the conclusion of this argument. CHAP. 64. The fourth Argument: Manifesting the exceeding willingness of God and Christ to be reconcilled to sinners. FOurthly, the Lord expresses this his willingness to be reconciled to sinners with a sigh, as when he expresses his desire after sinners with a sigh, which is a note of earnestness of desire, and that you have in Deut. 5. and 24. verse: O! that there were such a heart in them. When we express our desires we say, I would there were such a thing: But when we express our most earnest desire, than we express it with an O! O! that there were: so saith God, O! that they had such an heart; that they would fear me, and walk in my ways, and why doth God express this? It is that it might be well with them, and with their children for ever: therefore O! that there were such an heart. It is observable, if you turn your eyes to the former part of the Chapter, you shall find; that this people did say, that whatsoever God had spoken, that they would do: But the lord saw that there was not a through coming off of their hearts unto him to resign up themselves wholly to him: and therefore the Lord doth (as it were) fetch a sigh in the earnestness of his desire; O! that there were such an heart in them. If a man that were fallen out with another, when he were in his Bedchamber, or at his Table, he should fetch a sigh, and say; O! that such an one would come in, and be Reconciled to me, how glad would I be to be Reconciled to him? how doth my soul long after him? would not every one say that this man earnestly desires Reconciliation with that person. But thus doth God, he sits (as it were) and saith; O! that there were such an heart. CHAP. 65. The Fift Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. Fiftly, the Lord doth not only express his desire by a sigh, but by an Oath; he takes a solemn Oath upon it; how willing he is that sinners should come in, & be reconciled unto him, and it is the greatest Oath that ever God took (it is about sinners coming in) to profess his willingness that sinners should not die: but they should come in, and be reconciled to him, and that you have in the 33. Ezek. 11. Say to them, As I live, saith the Lord God, I have no pleasure in the death of a sinner, etc. As I live, saith the Lord God. They were pineing away in their wickedness, lying down in their sins now as I live, saith the Lord, I have no pleasure in the death of a sinner, but rather that he should turn; and therefore turn, turn, O! turn; Why will ye die? As if a poor sinner should lie down, and say; the Lord is provoked against me, and he will not be reconciled to me; No, the wrath of God is out against me, & he will revenge himself of me; the Lord looks upon a sinner lying in this manner, and he bids his servants go, and say to him; the Lord swears by his own life, and saith to this sinner; As I live, I have no pleasure in the death of a sinner, I swear by myself because I have no greater to swear by. CHAP. 66. The sixth Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to sinners. ANother Argument is this, wherein God doth manifest in his word that above all works that are pleasing to him, and that he would have people most to respect in this world, is the work of believing in his Son, and laying hold upon him, and so upon that mercy of his, that he doth offer in his Son, and that is the great work that he is more pleased withal; then all the works they do; and not doing that, it is the greatest offence whereby they can offend God, they cannot offend God more in doing any thing in the world. And this shows the willingness of God to be reconciled unto sinners, God being pleased with a sinner that doth come in to take hold of his mercy. And that you have in John 6.29. This is the work of God that ye believe on him, whitlatch sent, (by way of excllency above all other ther●●●●; (as if God should say) If you should do the 〈◊〉 famous work that ever man did in this world, I would not delight in it; I would not care for that in comparision of this work of coming in, and believing in my Son. Is there a man that should be the great Conqueror of the whole world? a man that were famous in all the world. Let a poor Soul, a penitent heart come in, and close with God's grace in Jesus Christ, and roll itself upon mercy in Christ for Reconciliation; this poor Soul, (though the meanest that were possible to be imagined in the whole Nation) is a more glorious work in God's Eye; then the most glorious work of the greatest Conqueror of the earth. If thou wert able to rule the Sea; if thou wert able to govern all the world; if thou wert able to command the Heavens, it would not be such a glorious work in the Eyes of God as that is to come and lay hold upon his Son, as he is tendered in the Gospel. If you should give all your Alms to the poor, and your body to be burnt: yet it were nothing to the work of believing in his Son. In John 3 God is most displeased with not believing in his Son. As if God should say, it's true, you are naturally enemies to me, and you have lived in ways of enmity against me; O! you have provoked me all your days; when you were young, a drunken, unclean, profane Youth; a Liar, a Swearer, a Sabboth-breaker etc. but yet you live to hear the voice of the Gospel sounding in your ears, and to have the offer of Jesus Christ to your Souls for the pardon of your sins: Now be it known to you; all the Oaths that ever you swore, all your Blasphemies, all your Drunkenness, all your Uncleaness, all all your Sabboth-breaking, (put them altogether) they will not provoke me so much: as rejecting of my Grace in Jesus Christ, that I tender to you. That is the condemnation of the world; all the other iniquities will not sink you down so deep in Hell as not coming to believe in Jesus Christ; to lay hold upon the Grace of God, that is tendered to you in the Gospel. Now is not God very willing to be reconciled, when he shall manifest himself thus unto sinful men? CHAP. 67. The Seventh Argument: Manifesting the exceeding willingness of God and Christ to be reconciled to Sinners. YEt further, God manifests himself willing to be reconciled in this; that when he sees that (notwithstanding all these expressions that have been before that we have spoke of) if sinners will not come in; God he will seek them seeing they will not seek to him, God seeks himself to sinners. First that is a point that you have heard before, that God is aforehand with us; God comes to us because we will not seek to him. If a man be fallen out with another he should come and seek to him: but he will not, because he hath such a stout heart. Well saith he, that I may convince him that I am not such an austeer man as he conceius me to be, I will seek to him first, and I will not only seek to him, but I will go to him, and beseech him, and that you have in the Text; Christ is said to come to save, and to seek that which was lost, we were all lost and we would not seek to him: but he was fain to come, yea, he came from the bosom of his Father. He came into the world, and his great Errand was to seek those that were lost, and when he had found them he beseeches them to be reconciled unto him. CHAP. 68 The Eight Argument: Manifesting the exceeding willingness of God to be reconciled to sinners. FUrther God manifests himself willing to be reconciled in this; in the ways of his dealing with wretched sinful men; in sending his Grace to allure the hearts of sinners: the Lord sends his mercy, to spread all the beauty; and lustre thereof before the Sons of men; all the excellency, and Glory of it before the Soul, that it may entice the Soul of the sinner to come in unto him, (he doth not merely send and seek to him) but that he might overcome the hearts of men with love and mercy; this is God's way, to cause his mercy to stand before the Soul, and to spread the beauty, and excellency of it, that it move, and entice, and allure the hearts of men, that so God (as it were by coards of Love) might draw the hearts of poor sinful men unto him. If God did but scare men so come in to him, it were somewhat; but it is this which we have cause to bless God for; if the Lord come in never such a terrible way to force us to come in, that so there might be made up peace between God, and us, the Lord (besides that way of terror and wrath) (though sometimes he will use that way to stop men in the course of their sins, and to force them to come in) he goes forth, and doth send his mercy, to stand before the Soul, and to spread the beauty, excellency, and glory of it before the heart of the sinner, that so it might allure the sinner to come in: so God speaks of his people in the 2 Hosea the 14. There was a great breach between Israel and God at the time, and God to make up the breach, (when he would be pacified towards Israel) he expresses it in this manner; Therefore behold, I will allure her, and in the 11. of Hos. 4. mark! I draw them with the cords of a man, and with the coards of love; I dealt with them in a suitable way, because that man's Nature had rather be drawn, than driven) and cannot so well bear to be driven with violence as to be drawn by love: Therefore (saith God) I will deal with them according to their own Nature, and in a suitable way. I draw them with the coards of a man and with bonds of Love; here are the gracious expressions of God unto wretched sinners, to break their hearts that they may come in, and be reconciled to him: God takes away the terror of his greatness, and comes in loving, and sweet ways to draw the hearts of sinners. I appeal unto your consciences, have not you that know what it is to be reconciled unto God, had the Lord setting the riches of his Grace before your Souls? have not you seen the alluring attributes of God presented before you to gain your hearts unto himself. CHAP. 69. The Ninth Argument. Manifesting the exceeding willingness of God to be reconciled to sinners. ANother is this; that the Lord is willing to yield unto his creatures, (as far as may be) to yield to the creature (I say) (as far as he can with honour) for such is the way of the Gospel in bringing sinners to God; that God hath yielded to his creature● as far as can be conceived to be done with honour (he cannot deny himself; and his Glory:) But take it thus far, that God must have his Glory; it is impossible that God should yield further to the creature than he hath done, Whereas God might have required satisfaction in our own persons, he hath yielded to this; I will take it in another; this is the condition of the Covenant of Grace, from that of the Covenant of works; the covenant of works required perfect obedience in our own persons: so that if we did not obey, it required saitsfaction of us. Now in the covenant of Grace there is a high consideration, (as it were) God is content to take it in a surety; He will be content for our parts if there be uprightness, if there be but endeavours, if there be but willingness of heart, (though he sees that we do provoke him day by day) well saith God, (whereas I stood upon perfect obedience in the Covenant of works) now saith God, I will he satisfied with the will for the deed, if there be but uprightness of heart, (though there be many weaknesses) yet I will be willing, and content with that. Now doth not a man show himself willing to be reconciled unto another, when he shall say, well let there be any terms, propounded that can be, I will yield to any terms so far as I can with honour? I must not dishonour myself: but so far as can be I yield. God hath done thus; he professes to the world, that so far as he can he hath yielded to us; Now if we should not except of the terms that he requires (for they are such terms, so reasonoble, so equal, that cannot be imagined less) there cannot be less required of the Creature, then is by the Creator. Object, You say, believing is a great matter. But consider it in its self, it is not such a great matter but only in relation unto Christ, in its own nature, it is but as a poor beggar that puts forth his hand to take the alms, and it is God that gives it to us two: Now if we do any thing, what can we do less than receive, (especially when we have a hand given us by God wherewith to receive) as if a beggar had an alms promised him if he would come and take it. Oh! but saith the beggar I am lame, I cannot go, and my hand is withered, I cannot stretch it forth. Well, he that would give the alms saith, he will help the beggar thither, he will help him to legs to go, and he will heal his hand and give it strength whereby he shall put it forth to receive the alms; only do not struggle against me, do not resist me: I will be with you, you shall lean upon me, I will give you stilts. Is not here as much consideration as can be? and so it is in the work of reconciliation of sinners unto God; he gives alms, and he gives the hand wherewith to receive it. CHAP. 70. The tenth argument: Manifesting the exceeding wilingness of God and Christ to be reconciled to sinners. And then, the Lord manifests his willingness to be reconciled unto sinners in this; he doth profess unto sinners, that the greatest sins that ever they have committed shall not be a hindrance to bear of this work of reconciliation: The Lord I say professes this to sinners; he sends his messengers to tell them; that though (perhaps) they may be conscious to themselves of some vile thing that they have committed, whereby they may think that God will never pass by that sin: But God to take away the objection that they shall never be able to say so; he doth make that as clear as any thing in this world; that there is not the greatest sin that ever thou hast committed (except that one against the Holy Spirit) no other sin shall bar or hinder the work of thy reconciliation: and certainly where that sin is committed, the heart will never desire to come in to be reconciled to God, but flies in the face of God to revenge himself upon God. But if thou hast a heart that desires to come in to God, that is an infallible argument that thou hast not committed that sin. I might give you a great many Scriptures for this; to show that God professes that there is not any sin that shall make the bar in the way between him and thee; in Isa. 1, 18. Come now let us reason together saith the Lord etc. Yea, come now let us reason together. Thus God deals in a familiar way with sinners, as if a Malefactor were before the Prince shaking, quivering, and trembling, fearing that the Prince would have his life; being conscious to himself of abundance of evil that he hath been guilty of, and the Prince should go and take him by the hand, and say, Come let us rise up; let us reason together; though your offences be great; yet that shall not be a bar between you and me. This is that we have authority to proclaim even in the name of the Lord God of Heaven; and to every poor soul, and to the worst of sinners, and to the greatest of sinners that are here, or can be here now, before the Lord, in his name, this we say, there is nothing past between God and you; no sin that is yet past that shall be your undoing, and the eternal destruction of your souls: But it will be some sin that is yet to come; somewhat that is yet to come will be the eternal destruction of every sinner in this Congregation. It's true, if God smite thee now it will be the sin that is past: but if God let thee live this day, it is rather for something that is yet to come, than for any thing that is past: for the continuance in the hardness of heart, and your unbelief from this time forward; rather then for what is past. If one had run in arrears, and incurred a great deal of punishment, enough to his undoing; if this should come to be said unto him; Thus far you have run: But here is a proclamation; there is nothing that is past that shall be charged upon you but look to it for the time to come: I do not say, that all the sins that are past God will never reckon, but thus, that he will never reckon with any of you for what is past, but for some cause of evil that you shall be guilty of for the future; that must go along with it, and that may cause God to bring that, that is passed over again: but that that will be your undoing, and destruction will be something that is to come, and if you continue in your wicked ways, then that will bring all over again. But now if you had a heart this day, at this present, to fall down before the lord, to seek to make up your peace with him, and to close with the grace of God in his son: I can boldly pronounce that all your sins, that are past, are done away; O! remember this, this gracious offer of God in Esa. 1.18. whatsoever you have been before, yet that needs be no discouragement unto you; it is the continuance in your iniquity that will undo you; and now will not this soul justify God at the great day? must not God needs be justified if any sinner in this congregation be awakened at last? I say this argument shall rise up against them, and shall justify God against you. Now God will say, you that lived a long time in sin, you heard that after so many years sinning, that whatsoever your sins were before, yet some things that were then to come would be your destruction, or else you should never be destroyed: and yet you would venture for the time to come; you would be bold to add to that heap of your sins that have been so long a making, and thereby bring all your sins upon you that you had committed before. And therefore righteous is God in the Condemnation of this sinner, (we speak of the willingness of God to be reconcilled unto sinners) to that end that you might come in, and be reconcilled, or otherwise that the justice of God may be clear at the great day, and this is a special end of all the manifestation of God's goodness unto sinners; that he might clear himself at the great day in those that shall perish. There are a great many things yet more behind, where in the willingness of God to be reconcilled unto sinners is further to be set forth: yet I know there are Objections that lie in your minds. How can we come? And if God be so willing, he may bring our hearts to be willing to be reconciled to him; we shall discourse these more at large; only for the present, I desire to present, before you this; the manifestation of the goodness of God towards sinners to gain upon their hearts; that they might be reconciled unto him, and I should be very sorry to open all these things in such a congregation as this is, if it were not to gain some souls: (for it's like enough that some will be hardened) and now if some should be hardened, and others should not be gained: what a miserable thing were it? I might make this as an evidence, how willing God is to be reconciled unto siners; that he would have the riches of his grace thus manifestd to gain siners to himself, though he knows that it will be a means to harden others; he knows that it will cost the eternal damnation of many souls, and though he do know this: yet for all this saith God, let my wilingness to be reconcilled be opened unto poor sinners by the preaching of the gospel, though it costs many souls very dear, yet (for the love I bear to poor souls) let it be made known to the face of them al. Now if God were not strongly set to do good to souls, surly he would not venture the damnation of other souls so much. But saith God, let their souls go, rather than my willingness to be Reconciled unto others, should not be declared unto them. CHAP. 71. The eleventh argument: Manifesting the exceeding wilingness of God and Christ to be reconciled to sinners. THe next argument that shows the willingness of God to be reconciled unto sinners is this; The Lord in his word, doth use very powerful, and strong arguments to draw the heart to come in to be reconciled; this is that evidence; (I say,) that the Lord is willing, by the strong reasons that God doth use in his word to gain upon the hearts of sinners, to bring them in to be reconciled, he doth not merely offer mercy; he doth not merely set before the soul his mercy. But the Lord labours with strong reasons, motives, and arguments to persuade and gain the hearts of sinners unto himself; to come in to be reconciled unto him; as now when a man doth offer peace, it is somewhat, and when he doth it in a generous loving way of courtesy that is more: but then, when he doth send strong arguments, to persuade, & will not readily take a denial, but sends such & such arguments, & doth consider before hand what will be most likely to persuade the heart of such a man. What can I conceive will gain his heart most? What can I think? Suppose there should be a man, between whom & you there hath been a falling out, & you should know that when he is alone in his closet, he is thinking thus with himself; What arguments can I conceive may take the heart of such a man to persuade him: to come in to be at peace with me? what can I think may be the most prevalent? That will I certainly use to persuade him. But undoubtedly it is so with God. God looks upon the Children of men, and doth consider what argumentt will take their hearts most? the scripture is exceeding full of prevalent, & powerful arguments, to persuade the hearts of men to come in, to be reconciled unto God: [Arguments] sometimes taken from the equity of God's ways towards them, and their unequal ways towards him; Are not my ways equal saith God, and your ways unequal? Is there any thing that I require of you but righteous? do not I speak righteous? Sometimes he uses arguments from the absolute necessity that lies upon sinners to come and be reconciled unto God, showing them that certainly they will be lost, undone, and eternally damned if they do not come in. He that believeth not, the wrath of God abides upon him. You are lost and undone creatures except you do come in. And sometimes arguments taken from the excellency of the benefit, and profit that there is in coming in to God, and being reconciled unto all the Glorious promises of the Gospel, are so many powerful arguments to draw the hearts of sinners to run in to be reconciled unto God. I might be very large in this; in showing of the particular arguments that God doth use: but take that one full argument that we have to persuade sinners to come in, In Prov. 1.23. Turn you at my reproof; behold I will pour my spirit upon you; I will make known my word unto you: He speaks here to simple ones, Scorners, Fools; [Turn you at my reproof; behold, I will pour my spirit out upon you] (saith God) as if God should say, though you are Scorners: yet the truth is; my heart works towards you, my heart doth yearn towards you, and if you would but turn to me, I would pour forth my heart to you: you shall have my very spirit, my very heart let out unto you, if you will turn unto me. What an argument is here to prevail with the hardest hearts in the world? For God himself to come and say unto a sinner, to one that hath Scorned him and his ways, and to a Fool that hath gone on in ways of folly, and wickedness; for God to come and say unto him; Oh wretched sinner! come in, come in, turn to me, turn to me, for my heart is full, my heart is top full, turn to me; I will pour forth my heart to thee; All those promises of giving rest to thy soul; of giving life eternal, eternal salvation, Glory, Peace, and Comfort, and a Kingdom, shall all be made good to thee. The Lord therefore suits himself unto us in such arguments, so close as may outbid other comforts that we have in the word in any ways of sin: and therefore tells them of Honey, and Milk, and Raiment, and Gold, and Silver, and all such things as are precious in the eyes of men; such as are of esteem with us, and tenders his Son unto us upon such kind of notions that every one of them might be prevalent arguments to gain the hearts of sinners to come in unto God: this is the way of God; that he comes into the hearts of his people, with the most prevalent arguments; such reasons as one would think were impossible to be gainsaid. I appeal to the hearts of those who have been acquainted with the work of God upon them. How did God come to your hearts? did he not come with mighty strong arguments to you? The Devil he tempted, and he comes with strong arguments, and God he comes, and tempts with strong arguments; the Devil draws, and God draws; Gods mercies draw stronger than the Devil can: Oh! it was mercy to that soul, and (the truth is) when the Lord pleases to work effectually upon the soul, he can present stronger arguments to draw the heart of a sinner to him, than it is possible for the Devil to prevail against. CHAP. 72. The Twelfth Argument: Manifesting the exce●ding willingness of God and Christ to be reconciled to sinners. ANother way is this: in answering all Objections that lie in the hearts of sinners: whatsoever Objections lie in the hearts of sinners, God hath ways to answer all those, and he doth it in his word, and by his Spirit; As now, What would a sinner object? If you object your unworthiness of such mercies as God doth offer unto you, and therefore it is unlikly that ever God will bestow that mercy on you: observe, Esa. 55. there is a place that God intends directly to answer that objection, that it may never hinder any sinner from coming in unto him: saith God, Come ye to the waters, and he that hath no moneys, come ye, buy and eat: yea come buy Wine, and Milk without money, and without price. Note in one verse there is three times Come without Money; he that hath no Money come and Eat, and then, buy without Money, and then without price, What is the meaning of this? here you are to know; that the promises of the Gospel are set out to you by Wine, & Milk, & so by bread, afterwards by those things that are most delightful & most useful for the nature of man; the Gospel is set out by such things, and so it is in Scripture by things that are the most excellent of al. Sometimes by a Kingdom; for the Kingdom of Heaven is at hand: there is the argument; the Kingdom of God is at hand. and sometimes by a marriage; when God sends to people to be reconciled, he sends to them with this Argument; that it is to marry them to his Son. And sometimes by a Supper; that God the Father invites too; a Supper wherein there is all kind of dainties: the great King makes a Supper at the marriage of his Son, and there are powerful Arguments that God useth. O but I am unworthy saith a poor soul, What? that such a one as I, so vile, so wretched, and every way unworthy should have such things? this was the policy of the Devil at the first, the Devil labours to make sinners to slight the Gospel, to set at naught the counsels of God: so you have it in Prov. 1. to account the blood of the Covenant a common thing: that is the first way. But if he cannot prevail that way; but the Lord doth shine through all mists, and i'll conceits of the Gospel, and shows unto the Soul the excellency and beauty of his Son, and of the glorious things that are in the Gospel: then the Devil comes the other way. Indeed saith he there are glorious things, but thou art unworthy; thou art a wretched, base, vile Creature, and canst thou think that God should grant such things as these to thee? now the Lord answers this Objection; What saith God? Come without Money; What is that? that is; though thou hast no worthiness in thyself, though thou hast no a, bilities to buy any thing that is good; yet come, come yet & close with my Grace; that shall make thee rich enough; thou shalt have money enough that way: Come without money & without price, let never that Objection hinder thee; that thou art unworthy & unable to do any thing: the Lord calls thee without Money, & offers freely to thee, & therefore in the latter end of the Book of the Revelation it is said in the last Chapter the 17. ver. And the Spirit, and the Bride say Come, and let him that heareth say Come, and let him that is a thirst, Come; and whosoever will, let him take of the water of life freely. How shall I ever think to have it? It is free, so that this Objection cannot hinder. Obj. O! but there may lie another Objection; Thus, it may be, the Lord will require, though he requires nothing that I shall do before hand, but will grant his mercy freely: but when I am come, than perhaps things that are hard, will be required at my hands: O! the ways of God they are hard ways, and then I must live so strictly, than I must make Conscience of my ways, and so abandon all my sins and Lusts, and wha● saith the Devil to a corrupt heart? What? will you leave all such pleasant ways? and be so straight bound? Then you must do nothing but according to the word of God, and of Conscience; farewel all the Comforts and Joys of your life i● you come once to be religious, and godly, these are the tentations that do keep of the hearts of men. I appeal to you; have not some of your hearts been kept off from Jesus Christ, and the ways of God merely upon some such temptations as these? and indeed perhaps at first it may be so till the nature of a man is changed. But mark how this objection is taken away, when sinners are called to Christ, (I suppose you know the place) Come unto me, ye that are weary, and heavy laden, and I will give you rest. But that concerns the former, and then afterwards when Christ had said so; come to me ye that are weary & heavy laden, and I will give you rest; take my yoke upon you, my burden etc. It seems than we must be yoked and burdened: But mark what follows in vers. 30. For my yoke is easy, and my burden is light (as if Christ should say) never hearken to such a tentation of any difficulties in my ways: I assure you beforehand you will find that the Devil doth but gull you, deceive, and cousin you, I will warrant you that beforehand; that I will lay no yoke upon you, but you shall say when you come to bear it, it is an easy yoke, and though it be a burden, yet you shall acknowledge it is a light burden. This I dare say in the name of God unto all; come in all you that stand off from the ways of God; though the ways of God may seem hard to you at first, yet I dare say from God unto you, that you will find the ways of God more easy to you at last than ever you did in the ways of sin: For certainly there is more trouble in the ways of sin than can be in the ways of God. And when God calls upon you to come in to be reconciled, he doth profess this to you; that he will require nothing of you but that which shall be more pleasant to you than any ways of sin that you lived in before: there be more comforts, and joy, and that for the present, than ever you had in the ways of sin, do but ask any one that hath made trial of this, and desire them to speak their consciences to thee (I mean those that have had any apprehension of the love of Christ to them) yea have you began to walk in wisdom's ways, which are pleasantness, and to tread in those paths which are strewed with roses, and paved with peace? pray then speak plainly, how do you find yourself? is it not better now than it was before? do you not find more ease, more comfort, and joy in these ways of God than you did before in any way of Sin? Oh such a one will profess unto you that they find more comfort than ever they did before; they find more sweetness in communion with God in his ways in one day, than they found in the ways of sin in all their lives before, the Holy Spirit in pleading with the hearts of men saith the same Prov. 3.17. Her ways are ways of pleasantness, and her paths are peace. If you will believe the spirit of God, the ways of Godliness are ways of pleasantness, and all her paths, are paths of peace. What should hinder you then? It is neither your unworthiness that can be any hindrance nor the hardship of the way. These are the two great blocks that lie in the way; and God doth fully take away these in scripture; and if there be any other objection, I dare undertake bring what objections you can (give me but a little time) to find out some manifest word, or other in the scripture that shall meet with the very objection. Then how doth this argue Gods exceeding willingness to be reconciled to sinners? If a man send his messenger to such a one to offer peace, and he thinks beforehand; Oh! but he will have this and this objection against me; but saith he to his servant that is employed in the business, you shall answer this objection thus, and the other objection thus. CHAP. 73. The thirtenth argument: Manifesting the exceeding willingness of God to be reconciled to sinners. ANother evidence of God's willingness to be reconciled is this; that God is so importunate with sinners, he uses such strong arguments, that he first takes away objections, and then he is so importunate, he doth not merely satisfy himself with offering of mercy: but he is very importunate in the work, and the importunity of God appears. First in this; that the scripture expresses God crying out after sinners: not only seeking out after sinners, but calling, and crying: so the words in the Original are, of Gods beseeching to be reconciled, of God calling to sinners, in Prov. 1. It is said of wisdom, that it cries, the Lord cries out, and that in Isa. 55. When he makes a proclamation he gins first with, Oh! yes, Oh! every one that thirsteth come to the waters, and he that hath no money, and there is the offer of Christ with a proclamation. Further, God's importunity is manifest in this; that he comes over again with a thing, and is not content with the expressing of himself. But he doth it again, and again, and again he is at it, as in Isa. 55. verse. the first, See how many times there is crying in one verse, Ho! every one that thirsteth come ye; and he that hath no money come; and come the third time; three times in one verse saith God come to sinners, and then in the third verse, Incline your ear, and come unto me (saith God) and hear, and your souls shall live, and I will make an everlasting Covenant with you; there is another promise; Even the sure mercies of David: so hear in one short scripture four times come, saith God; O! how importunate is God with sinners? God doth not do with us, as commonly we do with him, God seeks after sinners more earnestly than sinners seek after God; thus we seek to God for mercy; we pray to God for mercy; we content ourselves with praying once, and seldom look after our prayers what becomes of them; but God he cries to us to come and if we do not come the first time, than he cries come, come, & come four times together we are ready to think if our petitions be repeated twice in prayer, it is atautology & this shows the earnestness of the spirit of God in it, and he is exceeding willing. CHAP. 74. The Fourteenth Argument: manifesting the exceeding willingness of God to be reconciled to sinners. ANother evidence is this; when yet siners do not come, yet the lord leaves them not; but he doth then appeal to the very conscinces of sinners, and deals with them that way; and that is very powerful; he deals with sinners that way to break their hearts: (when after all his arguments they come not in) then the lord appeals to their own consciences, & then will plead with them in a way of appealing to their consciences, why they should not come in and yield unto him; and this way is very powerful to prevail with sinners. If you would go, and prevail with any one for a thing that you have a desire to accomplish, what course do you take? either you send to them, or go to them, and then you open the case to them, and yet they are not moved & then you bring powerful arguments to persuade them, and yet they do not move them then you take away all their objections, and yet that doth not prevail upon them; than you do importune them, and if that do not overcome them, what is the next way you take? then you appeal to their own consciences, then say you, nay, I appeal to your own conscience, whether I have said it or no; I will even leave it to your conscience, and judge of it in the presence of God let your own conscience be your judge, and sometimes this prevails more than all the arguments in the world. When you appeal to a man's one conscience, that he doth deal unequally, and very i'll; that he doth not yield: but God doth thus he doth apeal unto men's consciences I will give you suome scripture for it in the 43. Esa. 26. Put me in remembrance; let us plead together; declare thou that thou must be justified; come (saith God) let us hear what you can say; let us plead together; Declare thou that thou mayest be justified; declare it, say what thou canst, try whether you or I be in the right way, I will even be contented to leave it to you (only let us plead, and declare what we can) But that place seems yet to be more full that you have in Jerem. 2, 3, you have often expressions of Gods pleading with his people in the ninth verse, and then you have it again at least three times in this Chapter that the lord saith he will plead in v. 23. you have it again, wherefore will you plead with me? etc. and then in the 35. verse. Behold I will plead with thee saith God, but now God pleads thus in his pleading, he will leave it, he will appeal to the very consciences of men, and that you have in Exek. 18.25. vers. yet you say, the way of the lord is not equal, hear O! house of Israel, (as if he should say) conscience answer, Is not my way equal? will not your own consciences answer you thus? that his ways are equal? the lord is content to plead with his people, & the conclusion of his pleading is a leaving it to their consciences, to the people, (as if God should say thus) as he doth often) God comes by his spirit in the ministry of his word. I appeal to you, (hath he not often done so)? and saith, do you think in your very consciences that these ways that you walk in are right? & my ways are they good? is it any way equal that wretched sinful creatures should take their liberty to go on all their days and please themselves in the lusts of their own vain hearts, and now, when they can sin no more nor longer, that then they should cry to God for mercy, and that then he should pardon them, and accept them unto his favour? Is this equal? is not the lord infinitely more worthy of all the strength thou hast if it were ten thousand times more than it is, than that thou shouldest have given it up to thy lusts and vanities? Conscience, speak whether God be not most worthy of all? and what wert thou made for? no other end but merely to eat and drink and satisfy thy flesh, and have thy lusts here for a while? dost thou think in thy conscience that God did intent no other end for thee when he sent thee into the world? you have been upon your sick beds and cried to God, and have promised to God better obedience, now are your ways equal to take your liberty to sin after God hath thus delivered you, and after God hath preserved your life when you were at the very brink of death, and that death was ready to deliver you up into the hands of eternal misery; and do you think that this was God's end in preserving your life that you might have more time to sin against him, and might spend the latter part of your strength in bringing dishonour to his Name? was this God's end in preserving your life? God might have struck you one blow more, and sent you down to eternal misery, and then God should have had no more dishonour of you, but should have had the Glory of his Justice upon you: Now do you think that this is the end why God did preserve you, that you should have more years added to your life, that you should have more time to sin against him? This argues God's willingness to be reconciled, that the Lord is thus pleasing with you: and let me speak to every one in this place that hath felt God pleading thus with them, know, that the Lord by this work of his, doth strive with thee to bring thee to be reconciled unto him. This is no other thing than the striving of the Spirit of God himself with you, though perhaps you think this is troublesome to you. Many men and women when they have their consciences pleading thus, they think it is troublesome. Oh wretched man or woman that thou art, this work of Conscience is nothing but God pleading with thee to save thy Soul: Thou hast stood against his Word that hath been preached to thee, and now God seeks to thee the other way by his Spirit to strive in thy Conscience, he appeals to thy own Conscience, that so thou mayest be brought in to be reconciled unto him. But when God hath no mind to be reconciled, then saith God to Conscience, let him alone; and then the sinner goes on with a hard heart, and blesses himself that his Conscience is quiet: Oh no, no, Conscience is quiet, but God hath left labouring any more with thee. CHAP. 75. The Fifteenth Argument: Manifesting the exceeding willingness of God to be reconciled to sinners. BUt further, the Lord shows his willingess to be reconciled to sinners in this, that when this way will not prevail you will think there were never another way to be found, yet there is another way when God doth deal in a familiar way as man to man, when he hath brought his Arguments, and answered Objections, and been importunate, and pleaded, then truly sometimes, (if it be a tender hearted man) perhaps his heart doth even break within him, and he is ready to burst out with tears, because of the stoutness and frowardness, of such a one, that will ruin himself and stand out against so much reason, and that prevailing more than all the other arguments, especially when he is to speak to one that he hath any reference to, as a Father, the Father perhaps persuades the Child, and answers what the Child hath to say, is importunate, appeals to the conscience of the Child, yet he stands out stubbornly, and at length the Father or Mother can hold no longer, but burst out in tears, lamenting the hardness of heart of such a one. Now if a Child that is stubborn should look in at a keyhole, and see his Father, or Mother, shedding of tears, because of his hardness of heart, than the Child will certainly be convinced of this. Now certainly my Father loves me, and all he doth, it is but for my good, certainly thus did Christ, when he came to Hjerusalem he wept over it, Upon what ground? O! that thou hadst known in this thy day the things that concern thy peace: O! that thou hadst known, & Christ fell a weeping. Now we are to know this, that the tears of Christ at that time concern sinners now, as verily & truly as they did concern sinners at that very instant, and we are to look upon Christ's carriage of himself to sinners in former times, as at this instant, concerning us, and amongst us. Now I would appeal to you; suppose Christ were born in this world in the flesh again as he was, and should come and look towards this commonwealth and should come hither; and say, O! England, England, O! that thou hadst known the things that concern thy peace, and should weep over London, or weep over Westminster, as he did over that City of Hjerusalem, Would not this break our hearts? Would not we take this as a great Argument that Christ was very dersirous of the peace of this City or place? Now concerning every particular Soul, it is true, and every one should make use of that Scripture, and apply it to themselves, as if Christ stood weeping over it, and say, Oh that thou hadst known at least in this thy day the things that concern thy peace, Would not this break your hearts? this Town that Christ sends his Gospel amongst. And suppose you could see him bodily, Jesus Christ standing here, and one tear trickling down after another, & saying, O! that this people did but know the things that concern their peace, at least in this their day when they have a price put into their hands, before the Gospel Sun goes down, or is eclipsed, surely we should say that Christ's tears argue the rolling of his bowels towards them, it may be their time will not continue long. O! that they knew it now. If you did see Christ thus weeping; I suppose this would be a mighty argument to you, that Christ were willing to be reconciled to you. We are I say to make use of that Scripture as if it were now. And though Christ doth not shed tears now in Heaven, yet there is as much compassion in the heart of Christ now, as ever there was here upon earth he hath lost no compassion by going to Heaven, and therefore know that Jesus Christ doth look at this day upon this Congregation, and many particular Souls (it is propable) Christ more specially eyes and saith in his very heart, Oh! that such a Soul, such a Servant, such a Youth, Oh that they did but know the things that concerns their peace, for now the Gospel is opened to them, and a day of salvation is made known to them, and they are laboured to be drawn from their evil ways to embrace me; and Oh that they did know these things that concern their peace. And thus it appears how willing God is to be reconciled. I shall afterwards show somewhat about Christ in a more special manner that sinners should come and be reconciled unto God. CHAP. 76. The sixteenth Argument: Manifesting the exceeding willingness of God to be reconciled to sinners. FUrther, there is an other evidence of the willingness of God to be reconciled unto sinners and that is this. The Lord doth foresee, that after he hath done all to be reconciled unto sinners, let him do what he can, the Lord foresees what a little honour he shall have (for the present at least in this world by them) he sees that after they are brought in that yet still there will be abundance of corruption and they will dishonour God extremely now, and will grieve the Holy spirit that doth thus draw them; he sees that they will walk more offensively, and it may be, Scandalously towards their brothers, and dishonour the profession of religion. God sees what a deal of do, and stir, he shall have with those that he doth bring in to himself, and yet for all this he goes on with his work and labour with the hearts of sinners, notwithstanding all that he doth foresee. And then the last of all is this; that after the Lord hath used all these means to bring sinners to come in, and break their hearts that they might be reconciled to him, (though they that stand out against him, and plead, and weep over them, and mourn) yet the Lord is content to wait, and yet a long time upon sinners, and not to take advantage against them for their rejecting of this Grace of his that he tenders to them. That scripture I named before is sufficient for that, Isa. 30.18. And therefore will the Lord wait that he may be gracious. Oh! how many years hath the Lord waited upon some of you? We have cause to stand and admire at the Grace of God that ever he would once offer mercy to us; that after so many offers and such importunities to prevail with our hearts, and we frowardly have rejected this Grace, that now God should wait upon us to heal our souls, and at length to overcome us; Oh! this manifests the goodness of God, and the tenderness of his heart to be willing to be reconciled unto sinners, and therefore in Jer. 13. Mark what God saith unto sinners in the last verse; I have seen thy Adulteries, and thy Neighing, and the Lewdness of thy Whordomes, and thy abominations; Woe unto thee Oh Jerusalem! wilt thou not be made clean? When shall it once be? Saith God. Oh! that once it might be; I am content to stay again, and again, Oh! when shall it once be? Let not all my labour be in vain; Oh! here is the fullness of the expressions of God, and that place likewise in Isa. 57 Is observable for this purpose the 17. and 18. verses, For the iniquity of his Covetousness was I wroth, and Smote him; I hide me, and was wroth, and he went on frowardly in the way of his heat, I have seen his ways and will heal him etc. Though he went on, and was worth; yet (saith God) I have seen his ways, and will heal him; I will not take advantage; I will be content after all their froward rejections of all the offers of Grace, yet I will heal them for all that. The frowardness is that that hath reference (not only to unprofitableness under afflictions) but when one is dealt kindly withal, and doth not answer according to his kindness, but will have his own will such a one doth go on frowardly. Now than if we could put all these together that have been named of God's willingness towards sinners to bring them in to be reconciled to him; Oh Lord! how infinite would the Grace, and goodness of God appear? How were God to be glorified in his Grace? I see I cannot possibly come to these things, that I have heretofore propounded; As what needs all this and the like? But that must be done, or the reasons why God doth deal thus. A word or too at this time for that; why God doth do all this, why doth God deal thus with sinners in such a manner? First, It is because mercy pleases him Micha. 7.18. there God makes a large promise of pardon of sin, because mercy pleaseth him. Now that that is pleasing unto any creature; that the creature loves to do it, and loves to do it to the full, to the height, as all pleasure you know, to enjoy the creature; to eat, and drink, and sport is very pleasing to a voluptuous man, and therefore he doth desire to have this to the full: a large bag of Gold pleases a covetous man, therefore he is never satisfied, but would have it to the full; Honour pleaseth an ambitious, man, and therefore he never hath enough: so mercy it pleases God, and therefore (as I may with Holy reverence speak) God scarce thinks he hath ever done enough to show the riches of his Grace. Secondly, God doth it; because the blood of his Son doth cry continually in his ears for mercy, and it is of such infinite worth, and value and the obedience of his Son in shedding of his blood it hath been so acceptable unto God, and is; that whosoever this blood is pleaded for, the Lord must needs grant it to the utmost. Now it is the blood of Jesus Christ that is shed for sinners, that doth plead with God the Father; that all this mercy might be showed. It is said in the scripture, that the blood of Christ speaks better things than the blood of Abel; the blood of Abel cries loud for vengeance; vengeance Lord against sinners: But the blood of Christ cries aloud merrcy, mercy, Lord for sinners, and God hears the cry of his Son's blood. What is this that recries? The blood of my Son for mercy for sinners: let them have mercy, yea let them have mercy to the full. Then the floodgates of mercy come to be opened, though (if it were not for the blood of Christ) the patience of God would let out some common favours: but when God comes to satisfy the cries of the blood of Christ for mercy saith God, open all the floodgates now, and let in streams of mercy for sinners; let mercy be showed to the highest degree that can be, if the blood of my Son cry for it, it must be, (though it requires wonderful mercy) it must be great, rich, glorious mercy, it is not a drop, but had need of a Sea, of mercies to anwswer it. I but saith God, the blood of my son cries for mercy, and though there be need of an infinite Ocean of mercy for to cleanse the soul of such a sinner, it must needs be granted; because the blood of my son cries for it. When you find God manifesting himself to your souls in ways of mercy, it comes from the blood of Jesus Christ that cries to God the father for mercy to be bestowed on you, and this is the sum and substance of all these expressions of God's grace toward sinners. (We think that so be very strange that ever such an infinite God should condescend to sinners, but when we come to examine the reason, we need not wonder at it; we see now from whence it all comes; it springs all from the ever living fountain of the unsearchable rich grace of God in Christ, though (at the very reading) we may wonder that ever God should do so; and perhaps some men may think these are but the strains of ministers to make it so: but when we come to understand the bottom, the ground of all, than we must acknowledge the reality of it: no wonder, God shows mercy to such souls so unworthy and so vild; why? Because the blood of his son cries for mercy. CHAP. 55. Christ's willingness to be Reconciled to sinners, further Opened. NOW before we come to answer the Objections, or to any application; there is yet something more to be opened unto you. [as though God did beseech you by us, we pray you in CHRIST'S stead] as the heart of God is so set upon it to be reconciled unto sinners: so is Jesus Christ; it is true, Christ is God: but Christ, and God are here spoken of severally; Christ is the same God with the father: but he is God and man; God incarnate; God the mediator between the father and us: so that it will be exceeding useful to show how the heart of CHRIST is set upon Reconciliation of sinners to God (for the Apostle doth come in the name of Christ, as well as of God the father) now that the heart of Christ is in it; that appears in the understanding of the great work of Reconciliation. That he hath undertaken it, and that so willingly as he hath done; Certainly if Christ had not been much set upon this work to bring sinners to be reconciled unto the Father, he would never have undertaken such a work, which he knew would prove so difficult to him, and he knew what it would cost him: but yet he took it willingly, and delightfully, and for that compare those two Scriptures the first in Psal. 40.7. Then said I, Lo, I come: in the Volume of thy book it is written of me. It gins in ver. 6. Sacrifice, and offerring thou didst not desire, mine ears thou didst open: offerring, and sin offering thou didst not require: then said I, Lo, I come: in the Volume of thy book it is written of me; I delight to do thy will Oh God. It is a Psalm of Christ, and a Prophecy of him, and that it is of him it appears plainly if you compare the Scripture in Heb. 10. at the beginning, and so on; there you have the Apostle quoting this very Text (only with a little difference in the word.) Now there are three, or four things that are here to be observed of Christ in his willingness to come, and undertake the great work of making Atonement between God and sinners. Mine Ears hast thou opened; that is one. Lo I come: and then, I delight to do thy will, and thy Law is within my heart. There are these four. Lo I come saith Christ to do it. It appears plainly that there was a Covenant between the Father, and the Son from all eternity that Christ should come in due time into the world, and take our natures upon him: Now the time was for Christ to come. There is many that will agree to do such a thing beforehand: but when it comes to be done (if they see there will be any difficulty in it, and that they shall endure some hardship) they hang back. But Christ had agreed from all eternity with his Father, that at such a time he would come into the world, and take the nature of man upon him, and be in the form of a servant, and be made a curse for man's sins, and all that he might reconcile sinners unto himself. This was the agreement. Now the time approaches for him to come, and undertake this great work; when the time came, Observe now how Christ's heart was in it. He did not hang back; he did not repent him of the Covenant: But I come, I come, (saith Christ) as we use to express ourselves when we are called to do a thing that we love to do; we say; I come I come: now the time is come for you to do that which you undertook to do; to go into the world, to take the nature of man; be made in form of a Servant, and to bear my wrath and to satisfy my Justice for the sin of man. I come, I come saith Christ and he doth not only come: but come with delight to do thy Will, and what was this will? It was that Christ should be humbled to the death of the Cross, Though I knew it would cost my life: yet I delight to do it: because my heart is so much set upon reconciling Sinners unto thyself, and not only so but thy Law is in my heart, it hath gotten a deep impression in my heart; thy Law; that i●, that Law of thine whereby I am tied to this that I have undertaken; for it is within my heart, in the very midst of my bowels that I should do it. And then Fourthly [Mine ears hast thou opened] the words are; mine ears hast thou boared. The meaning of that Phrase must be understood by comparing it that way which was of God in the time of the Law, commanding that if a servant would not go out of his service in the years of Jubilee that his master should take an awl, and boar his ear and so he should be a servant forever. This Phrase hath allusion to that; as if Christ should say thus, I am content that I might do this work to be as a servant whose ear is boared, who must be a servant for ever: so saith Christ, that I might accomplish the work of reconciling sinners to thyself, I am content to be as a servant whose ear is boared: thereby signifying; that he would be willing to listen to any thing that should be commanded him. His master's commandments are not grievous, but it is his meat and drink to do the will of his Lord. Well might the Apostle say, As in Christ's stead we beseech you as if he should say, Christ's heart is much towards sinners that he might bring them to be reconciled unto God, and we in his name come to prevail with sinners no get them in unto God. Secondly, Observe what was the first Sermon that ever Christ preached; [For the the Kingdom of Heaven is at hand] that is the first Sermon, calling sinners to repent; because the Kingdom of grace wherein the Gospel of God should reign, that is at hand saith Christ, and then Christ would preach so as to gain most, when he had the greatest Auditors; What was it that he preached? when he was amongst the Jews at the Feast of dedication, In the great day of the Feast (saith the Scripture) Christ lift up his voice, and cried; Ho every one that is a thirst. A Minister when he is to preach to a great Congregation, and he is not like to come to them again, he should speak on such a subject that his heart is most in. Now Christ at the Feast of dedicaton he was not like to come to them suddenly again to use such an argument to them; he cried, Ho, every one that is a thirst, come, and Christ further doth profess that it is the end why he came into the World; To save, & to seek that which was lost: Not to call the righteous, but sinners to repentance. That is the great end that he came into the world about; it was the great subejct of his preaching, the great errand that he came into the world about. And further observe, with what lovingness, gentleness and sweetness he doth it; what a gracious invitation we have in Math. 11. Come unto me all you that are weary, and heavy leaden, and I will give you rest: and he professes in John 6.37, None that comes to me will I cast of. I will not cast of any that do come to me: Yea he tells us, that he will not quench the smoking flax, nor break the bruised reed; to encourage sinners he tells them if there be but any stir of the heart unto him, but as the smoking flax, and as the bruised reed; yet he will not break one, nor quench the other: but he will encourage new beginnings though never so small in sinners coming unto him. These are the expressions of Christ towards sinners to show them how tender he is over them, and when the time drew near for Christ to suffer, than (if ever) one would think (if the heart of Christ were not much in it) Christ would draw back; not only when he was to come into the world: but in the work of his Mediation when he was to suffer the violence of the wrath of his father; to be poured out upon him. But mark how he doth express himself in Luk, 22. verse, 15. And he said unto them, with desire I have desired to eat this passover with you before I suffer. Why did Christ desire? he desired, that is, strongly desired to eat this passover; why? because he knew, that assoon as ever he had eaten it, he should be called to suffer for man's sin; and to accomplish the great work of redemption for sinful men. Then it was to be done, Why? Was there any such cause that Christ should be so strongly upon it to desire this passover? One would have thought, that above all passovers Christ should have been afraid of this: because this was to put a period to his life: for then Christ was himself to be made the passover to suffer: when this passover came once, he knew that he was to be made the paschal Lamb, and yet he doth desire above all to eat this passover, thereby showing, what a mind he had to finish the work whereby sinners might come to be reconciled unto God. And another expression there is, I have a baptism to be baptised with, and how am I straightened till it be accomplished? Christ was straightened in his heart till the work was done. You may see how much the heart of Christ was in it to be reconciled unto sinners, when became to do the thing indeed, when the wrath of God was even just coming upon him, than (though nature had some kind of reluctancy) he saieh, if it be possible, let this cup pass from me, to show how sensible his humane nature was of it, yet presently, Not my will but thy will but thy will be done. And the scriptue tells us that he did make his soul an offering for sin, and that he laid down his life. And further after that Christ had laid down his life and risen again, mark one expression more that shows how willing Christ is to have sinners reconciled, and brought in unto the Father, and to be at peace with him and that is very remarkable in Luke, 24. verse 46. And so on, note what was that first preaching of Christ, repent for the kingdom of heaven is at hand. So here in this world in his bodily presence, this may seem to be his last sermon, What was it he said unto them, Thus it is written, and thus it behoved Christ to suffer. Well, in vers. 47. And that repentance and remission of sins should be preached in his name amongst all nations beginning at Jerusalem, and ye are witnesses of these things, and then by and by he was caught up into heaven. That which I note this scripture for is this; that after Christ had been so notoriously abused in his sufferings, yet this did not hinder his earnest thirsting after reconciliation of those that had put him to death, and had so abused him: saith he it is written, that it behoved Christ to suffer etc. To begin at Jerusalem, and that is that that I would have done, The repentance should be preached to all nations, but begin at Jerusalem. Why begin at Jerusalem? Because Jerusalem was the place where Christ was put to death; immediately bef●●● he was crowned with Thorns, mocked, a Reed put into his hands, spit upon, The Children of Barrabas rather than him, yea and they cried Away with him, they carried him to the Cross, and there nailed him till he was dead, and thus they dealt with Christ there, yet Christ would have repetance preached to all Nations, but saith he, above all, think of Jerusalem, and begin at Jerusalem let them have it in the first place, Jerusalem that took away my life, that killed me. If any thing in the world could take of the heart of Christ from being reconciled to sinners, one would have thought that that which he had done to him at Jerusalem, should have taken of his heart, but he would have them begin at Jerusalem. It is a notable Text of Scripture to us, and you shall find it the most remarkable conversion and bringing in of sinners, was at that Sermon of Peter, when Peter charged them that they had crucified Christ, the most famous conversion that ever was made of those people that put Christ to death, the most famous work of God's reconcling sinners to himself, of Christ bringing in of sinners by the preaching of the Gospel it was by bringing in of those sinners, and therefore in the last Sermon that Christ preached from Heaven, as the first Sermon upon Earth, and the last Sermon upon Earth, and the most solemn Sermon that was at the dedication of the Temple, is altogether about bringing in sinners to be reconciled to God. So the last Sermon that he preached from Heaven, or that ever he will preach till he comes again, so in Revel. 22.17. And the spirit & the Bride said, come, & let him that heareth say, Come, and let him that is a thirst, say Come, and whosoever will, let him take the water of life freely. These are the last words in effect that are at the conclusion of the book that ever Christ would speak till he came to Judgement, never would he speak more in that way to the children of men until he came in a new world: But in this word here is the last in this expression; Let him that is athirst, and whosoever will, let him come and take of the water of life freely. Now the Objections they will come in, as first: CHAP. 78. Objections Answered concerning the willingness of God and Christ to be reconciled to sinners. OBject. You will say, Why should God do all this? and Christ do all this? you tell us that God is so willing to be reconciled, and hath so expressed himself, and Christ so willing to be reconciled, and hath so expressed himself, by entreating and beseeching; but both God and Christ knows, we can do nothing of ourselves, and therefore to what end is all this that you have spoken? as if we should go into Golgothus or burial places, and entreat the dead to rise out of their graves, To what purpose would it be? we are dead in sins and trespasses, and now if we can do nothing, all that you have spoken is but to little purpose. To that purpose I answer. First though it is true, we are dead in sins and trespasses and are not able to perform any true saving work by our own strength, yet first all those expressions of God and Christ in his word, and so of the ministers of God in their names, it may be of this use to stir up common gifts and graces of the spirit of God in us, and that is for to have them stirred up to the utmost that possible may be, people must not think (that because they cannot do any work that is indeed saving in itself, any work of spiritual life) that therefore there is nothing to be done by them, we are to know that though the saving works of God be more rare, yet there are common works of the spirit, that God doth dispense to many, yea to most, and in some degree or other to all, especially to those that live under the sound of the Gospel, there are none that live under the sound of the Gospel but they have some common gifts of the Spirit of God, in one degree or other. Now the Lord would have these stirred up to the utmost, (though it cannot be in a sanctified way) and these expressions of God & Christ to sinners, have a great deal of efficacy in them to stir up what common gifts of God's Spirit you have, and if sinners do not this they cannot expect that God should do much towards them. Consider what power God hath given them, and what common gifts they have already, and let that be acted to the utmost, and then they may wait still for more from God. This is a truth, that there are none that do perish, but God hath this to charge them with, that they did not stir up the common gifts of God's spirit. Secondly, (though we cannot do any thing of ourselves) yet God knows that that is the best way to convey true saving Grace unto them, a spirit of life into them, it is by this means rather than by others, the Lord chooses this way rather than others. You have received the Spirit, saith Paul to the Galatians, And how have you received it? by the preaching of the Law, or by the preaching of the Gospel? Which way was the conveyance of the spirit of God to you? Was it by the preaching of the Law, or the preaching of the Gospel? not by the one but by the other. (Though there be a great deal of use of preaching the Law) yet that which doth convey the Spirit and grace into the Conscience, it is the opening the riches of the treasure of the Grace of God in the Gospel, therefore this Objection hath no strength in it; to say, we have no power in ourselves. God doth entreat and beseech because by this means he puts forth a power into the hearts of those he doth intent to save everlastingly. If we should entreat dead men to rise, it were a folly for us, because we cannot convey any power into them, but it is not in vain for God, because he is able while he is entreating and beseeching to convey a power into them. Obj. But you say in the second place what need the Lord do all this? God might work it by a word from himself, God might presently show forth his almighty power to bring in sinners to himself, he need not stand praying and entreating and answering Objections, bringing of arguments and the like: because he can by his almighty power bring in sinners; he can break the stoutest heart that lives upon the earth, and pull down the proudest spirit, and therefore what need God do all this. Ans. I Answer who a●t thou O man! that reasonest against God? but if you will have reasons, there are many to be given. First because God having to work with a rational creature, he will work suitable to the nature of that creature that he is working upon. If God were to work merely upon stones, to raise out of the stones children unto Abraham, than God would but only speak the word and say let it be done, & it should be done, but the Lord loves to do it in a way sutiable to a rational creature, now that way is this. First that the understanding should be enlightened, and the heart should be gained and wrought upon, they knowing what it doth, it should come to do what it doth freely and wilingly (though we have no free will at the first) yet when we do embrace the gospel, than the Lord doth cause the hearts of men to embrace it wilingly, and this is a great part of the gospel of God to show himself to his creature, he will work his own work: but such a way as shall be suitable to his creature. Again, (if the Lord should bring in sinners to himself by his almighty power) then there would not so much of the beauty, and riches of his grace appear as there doth this way. If God should effectually work it by his own hand (I say) the glory of his grace would not so gloriously shine forth. Now it is the special design that God hath in all his works about redemption; that the glory of the riches of his grace might appear to men, and Angels that they might magnify it. Now what can be more to magnify grace? then when a sinner shall come to vieu the several workings of God's mercy towards him; how the lord hath provided a way of Reconciliation, and that (though the soul were backward, and hung of) yet the Lord still followed on, and put on the soul, and would not suffer the soul to die, and perish in the sins of it. What will magnify Grace more than this? the way of bringing in sinners to be reconciled unto himself will be a principal subject for the Saints to be blessing of God to all eternity. And therefore you Christians that have found the work of God bringing in your hearts to himself, observe what Gods work is; mark the several ways of Gods working with your souls! For know that those several ways of Gods working with your souls now, will be the subject of your eternal praises in Heaven. And hence it is that God doth go on in such several expressions, that the riches of his Grace might appear the more fully. Yea, and further, that by this means he might gain the hearts of sinners everlastingly to himself; there is nothing will gain them so unto God, as this declaration of the riches of his Grace in the Gospel. And when the sinner shall see, (not only that God is reconciled) but how God hath set his heart upon it, how earnest God hath been in it, this will engage the heart of a sinner for ever unto God, and hence it is; that those sinners that have felt most of the Grace of God bringing them in to be reconciled are those that keep closest unto God. As for such as are only stopped in the way of their sins by the terrors of the Law, and are not acquainted with the mystery of the Grace of God in the Gospel, they seldom hold out, though for a while out of slavery to their consciences they do not commit such and such sins. This I make no question one may be brought to do; that hath no true saving Grace; that they may not dare to commit a sin in secret for a while (merely our of terror of conscience) But now these men, they are only wrought upon by the terrors of the Law; they seldom hold out, but (though conscience bear a strong hand to keep them from sin for a long time,) yet at length they break those bonds: But now those that have not only conscience enlightened, and do not see the danger of sin only, but come to have these beams of the Grace and goodness of God let out into their hearts, and their hearts are so gained unto God by this; that they will never departed from him: but their hearts will follow to the bountifulness of God. The difference of these two may be expressed by this similitude. Look how it is in frosty wether when the water is frozen; there are two ways to come by the water, the Husbandman goes in the morning, and sees the water frozen, and beats it to pieces, and breaks the ice. but though he doth so the next morning he comes, and sees it frozen as much as before: but when there comes warm weather, and dissolves the ice than it quite goes away in flakes: so hence the hearts of all sinners are frozen, and God comes with the terror of the Law, and beats them in pieces, and breaks them that way, I but at last they frieze again, and grow as hard again as ever: But now when the Lord comes with the beams of his Grace, and shines upon them: then their Hearts thaw, and the ice goes away, and their hearts come in flowing to God in another manner than when he comes by his strokes. Now because the Lord sees that this is such a way to engage the hearts of sinners to come in unto him, therefore he doth not only put forth such an almighty power: but comes in such a way as this; when the sinner cannot be able to perceive the hand of God, that is the almighty power that doth the work: yet the sinner can perceive the shining of God's Grace, and his goodness, and the expressons of his love, and the like: this is apparently before the Eyes of the sinner to admire, and works upon the heart, when the other is more secret. Obj. Thirdly, If God, and Christ be so willing to be reconciled unto sinners, than you will say, what is the reason that there are no more reconciled? One would think that all sinners in the World should be reconciled to him, he may reconcile all; Is it not as easy for God to reconcil one as well as another? God many times tells us that few shall be saved: Yea, Christ himself tells us so. Now this that you have preached about Gods, and Christ's willingness to be reconciled; One would think that all the world should come in to be reconciled, otherwise how will it appear that they are so willing? Ans. For the answer to that, the heart of God & Christ are much set upon Reconciliation with sinners; (but so as may be suitable to other ends that God hath: God will not have the work of his mercy manifested so as it shall cross any other work that he hath to do,) so far as the Glory of his mercy may be manifested without crossing of some other work that God hath to do, so far it is let out, not to al. Why? Because it will not be suitable to some other ends that God hath to bring about; that he should be reconciled unto all sinners. Object. You will say, to other ends; Why? Do God's ends cross one another? If God's Heart be for Reconciliation with sinners, how should this Cross any other thing that God hath to do? Answ. For answer; (though things may seem to us, one to be cross to the other:) yet there is a blessed concord in God's ends, and his ways, and it will appear plainly one day before the Children of men, and Angels, and it will be the great work of God, hereafter to manifest that those things that seem most to be cross one to another: yet will be very Advantageous and assisting to the Promoting, and Coronation of this blessed work. As it is in the Heavens, there is the motion of the Heavens; they have one motion by which they are carried one way, and there are the Stars, they have another particular motion of their own, and yet there is a concord in the motions of the Heavens. In any work that a man doth, as in a Clock, there is one wheel that runs one way so far, and another meets with it, they seem to run quite contrary ways, and yet take them altogether, and they do all run to the end that the work is intended for, and yet seem to go contrary; the Cross going of the wheels is the right going of the Clock: So God seems to work in the works of his Grace one way, and in the works of his justice another way, and they seem to go quite contrary one to the other: But the truth is, they work all to the end that the workman makes it for; here is the Grace, and mercy of God thus manifested in entreating, and beseeching sinners to be reconciled; It goes thus far, and then when it hath had its ends, then comes the stroke of God's justice, and that strikes another way, and all makes to the beauty of the work of God, that he might have glory in all; So though God be thus earnest, (yet it is no Argument that all sinners should be reconciled:) because it appears to be the beauty of God's work which shall appear another day; the work of mercy thus far, and the work of justice so far: this we are not able to understand throughly now: but it is left to the great day to be understood. Further, It may be answered, that these expressions are chiefly intended towards those that belong to his eternal election; but revealed in such a general way as none should exclude himself: therefore the charge of the Ministers of the Gospel is to preach to every creature, because we do not know who they be that do belong to the election, but it is for the sake of God's elect ones that these things are reconciled in such a full way as they are; such things should be taught in a Congregation where there are many thousands: but if there be but a few that belong to the election of Grace, God aims at them most: though he may aim at the other too for to lessen their sins, and sometimes to aggravate them: Yet know, if there be but a few, that it is for you, and for your sake that these things are preached, and these may serve to answer to those objections. CHAP. 79. Use, 1. Admire Gods infinite Grace in enterating to be reconciled to sinners. Considering. 1. What it is God entreats for. 2. Who are entreated. 3. By whom you are entreated. 4. What need hath God of you? USE. IN the first place upon all what hath been said of the willingness of God, and Christ to be reconciled unto sinners, that they thus do entreat sinners we are taught; First, to stand and admire at the infinite riches of the ●●ace of God, and espeically you who have felt this work of God effectually upon your Hearts; You who have found God wooing, and suing to your hearts: give God the glory of his Grace, and admire at it. It were mercy for the Lord once to offer upon any terms to be reconciled unto sinners, or to show them any favour. Merely to offer it, that is grace; that is to be admired, and that is more than God hath done to the Angels; he would not do so much to them: But now that God should, not only offer: but send to seek after thee; to cry after you again, and again; to be importunate with you, to entreat, and beseech, not only by his Ministers: but by this own spirit (for there is the work of that) the spirit of God comes and woos, and beseeches sinners to come in and be reconciled) Oh stand and admire at this forever: Let it take up your hearts to give glory to him and the rather if you consider these four things. First, What it is that God doth entreat and beseech for? What is it that you are entreated to do? That that shall deliver you from the greatest evil that any creature is capable of, and that whereby you would receive the greatest good that any creature is capable of; you are entreated not to be miserable: but to be happy, and not only that you should serve God, and not sin against God, and do the works that God requires of you for his glory: but you are entreated to be reconciled, to deliver your Souls from that depth of misery, and to be brought unto happiness, and glory. Secondly, Consider who you are that are entreated. Were there any great worth in you; Then you might expect to be entreated, as men that are of great estates, they must be entreated: But who are you wretched Caitiffs? in yourselves damned Dust and Ashes, firebrands of hell, such as have made yourselves fuel for the everlasting wrath of the eternal God to burn upon; such as deserve to be cast out as an everlasting curse; enemies to God: you are entreated. And by whom are you entreated? Even by God himself, and Christ that is God blessed for ever. Even that infinite glory before whom Angels adore; before whom they cover their faces: even him, who by one word of his mouth is able to send you all presently down to Hell; even this God cometh to entreat, and that Christ whom Angels do Adore, even that Christ comes to entreat. For the Servant to entreat his Master, for the subject to entreat the prince, is not so much: but for the Master to entreat the Servant, for the prince to entreat the subject, this is that that should fill our Souls with a spirit of admiration, at the unspeakable condescensions of the most blessed Majesty. Thirdly, what need hath God of you? though you should perish, and die eternally, it is no great matter to him; God might have his glory out of your eternal ruin: But to that end that he might break your Hearts, therefore he doth entreat and beseech. Oh admire! at the riches of his Grace, and give him the glory that is due unto him; begin to do that here that you must do to all eternities when you come into his glorious presence in Heaven. CHAP. 80. USE, 2. And 3. SEcondly, The more God doth manifest this his grace, the more desperately wicked is the heart of man to stand out against God. Oh! wretched, cursed heart that can stand out against God; that can stand out against the the offer of grace in the Gospel; I say, this is a cursed heart to stand out against the offer of grace though it were no more. If this should be but declared; that Christ is come into the world to save sinners: God expects, that all those to whom Christ is so revealed, that they should come flocking unto him, and cry mightily unto God for mercy in Christ: but when God doth not only offer his son; but comes by the Ministry of his word, and by the work of his spirit to draw your hearts unto him, and ye thou dost stand out against God; against all these gracious beginnings, drawings, and melting expressions of God; thou dost stand out; Oh! Cursed stubborn hard heart, that should stand out against all these. Thou canst not now plead; Oh! tentation was strong to draw my heart from God to such and such sinful ways. Was tentation strong? Why did ever tentation draw more alluringly than God hath drawn alluringly by his gospel? It is impossible that the Devil, and all the world should draw more alluringly to any sin, than God doth draw unto him. Oh! these entreat of God, this gracious way toward sinners, is that that will be the greatest aggravation of the sins of men that ever was or can be imagined. Only (for the present) know thus much; that the mercies of God, that shall be the subject of the Saints rejoicing, and blessing of his name to all eternity; that mercy will be thy greatest misery, and that is a sad thing for any sinner to think on, that that mercy that the Saints shall be eternally admiring, and blessing God for, that that should be my misery, and secret wound, and my greatest terror, and that is the second thing. USE. 3. Oh! rebuke thine own wretched heart that hath stood out so long against God as thou hast done all thy days. Certainly the consideration of this; of standing out against any command of God when God comes to enlighten a man's Conscience, and the Soul doth come to understand with whom he hath to deal, it hath a mighty power to break the heart of man. That when I come to see that I have stood out against all those loving drawings, all those wooings of the Gospel, it is that that will rend your hearts; Rend your hearts and not your garments, for the Lord is merciful; that is not only a breaking of the heart but a rending of the heart when the Grace of God doth appear to it. CHAP. 81. Use. 4. To strengthen our Faith; if God were reconciled when we were enemies, he will not cast us off for every infirmity. Objections Answered. FOurthly, The Consideration of this, may be a mighty strength to the Faith of those sinners that have (in some measure) been wrought upon by the Grace of God. Thus, if the Lord hath manifested such abundance of strength of Spirit in seeking to sinners to be reconciled, then certainly, when sinners are reconciled, the heart of God will forever be with them; he will not lose the fruit of such Grace as this; if once he hath brought in, and that in such a way of mercy (Christ having brought it) it cannot be any easy thing that shall take off God's heart from thee: there was the goodness of God towards Adam in Paradise. I, (but it was not so much goodness of God unto him, as could not admit of any breach between God and him. But the heart of God is so much in this work in bringing sinners to be reconciled unto him, as it is impossible that ever there should be such a breach between them, and him again; that ever they should prove to be enemies. Therefore let this strengthen thy heart; when at any time thou beginnest to have jealous thoughts of God, have recourse to thy first calling to God. I went on not many years ago in a wretched sinful way; but God came to me, and shown me my evil way, and shown me his Grace: Yea, when I stood out against his Grace, he followed me, and would not let me be at quiet, but manifested it more and more, and hath overcome my heart unto himself. How can I think that God that hath done so before, that now he should take advantage upon every infirmity? that now every sin that he sees in me should make such breaches between him and my soul; that he should cast me from him? Can I think it? Certainly it is a wrong to the Grace of God in the Gospel. Object. I, but you will say here is the evil, That upon my lose walking I cannot think that ever things were in truth; that I was truly converted. Answ. To that I answer but these two things. First, that if thou canst but be able to say thus in the presence of God; the Lord knows that there is no weapon of enmity in my heart that is against God; that God reveals unto me to be a sin, but I know my heart is against it; I can appeal to God so, and there is no duty that God requires of me, but I know my heart is with it, if the Lord will but reveal to me. Now in this case, having before felt the work of God drawing thee to Christ, and if thy heart be thus kept to God: this is one good Argument that certainly God, and thou are not enemies. Secondly, if thou canst but say thus; there is no Argument that is so prevalent with me to make me not sin as this; for fear of breaking peace between God and me; this is the thing that makes my sin sting my Soul indeed: because by that I come to lose some of that sweeness of the assurance of my peace with God. Canst thou say so? keep thy heart but in such a frame (though thou hast many weaknesses) that thou canst say; whatsoever sin the Lord reveals to me yet my heart is against it, and whatsoever duty the Lord requires of me yet I know my heart is with it, and if there be any thing that I do not know, Oh! that I knew it more and more, and there is nothing that I fear sin for so much as this, because that I see it breaks the peace between God and my Soul. Is it so with thy poor soul? I pronounce in the name of God Peace be unto thee. Though thy heart be not as thou wouldst have it, thou mayst conclude this certainly; God that hath manifested such Grace in drawing thy heart unto himself at the first, will not cast thee off. Certainly, God had some greater end in working so wonderfully towards thee, than to throw thee off; except the Lord had some great thoughts of heart in glorifying himself in thee, and to do thee good, he would never have wrought so upon thy heart as he hath done. There are others that live under the light of the Gospel, but the Lord doth never come to their hearts to speak to them as inwardly to draw their hearts, and that by his own Spirit as he hath done to thee, the Lord hath not had so great thoughts of heart to glorify his name upon them in the day of his Grace, as towards thee in the working of his Grace: So certainly to thee the Lord is about to do great things; that grace of his that hath been so strong upon thee as it hath been, it will carry thee through all difficulties. Certainly the Grace of God hath been strong, and it will be strong and therefore build upon it. If thou hast an hard heart, do not say; thou hast an hard heart, and therefore God's heart is not towards thee. No, but rather say, thou hast an hard heart and therefore thou wilt look towards God to break thy hard heart, and bring thy frozen and cold heart to these Beams of God's Grace, and stand under these Heavenly influences. If thou be'st sensible of the hardness of thy heart, and then to sit down sullenly and heavily, and think because of this God will reject thee; this is not the way to get thy heart softened: but rather call to mind what the grace of God hath been towards thee, and how the heart of God is towards sinners to be reconciled unto them, and what he hath done for the like such sinners as thou art, and so keep thy heart under the warm beams of the Gospel, and thereby thou wilt gain a great deal more than sitting down in a sullen way. Those kind of Herbs that grow under the warm Sun grow the better, and the Fruit ripens better than those that grow out of the Sun: So the Heart that can keep itself continually in the Sun of this mercy and goodness of God, thus expressing himself in the Gospel, willing to be reconciled to sinners; this heart will thrive more abundantly, than those that shall lie down sullenly, and discontentedly, This is a mighty encouragement for all sinners to come to be reconciled; a mighty strong encouragement to them, the Lord invites, and beseeches in the Gospel, and sends his ministers to do it, and requires them that they should do it in his name. What should hinder them, but that any sinner (none excepted) should come, and be reconciled? We cannot tell who they are that shall not be reconciled, and therefore we may say concerning any particular sinner; What should hinder thee but that thou shouldest come in to be reconciled? And if God entreats, and Christ entreats and Ministers entreat, and thou entreatest: What let's thee but that thou mayst be reconciled: As, the Eunuch said. Here is Water enough, why may I not be baptised? So here is mercy enough, why mayst thou not be reconciled? Hast thou such thoughts as these are? See that God is willing to be reconciled to sinners well, when I get home I am resolved to throw myself before the Lord Christ, and I am able to cry to him for reconciliation, for I am damned and undone for ever else, and and I hear that there is a way to be reconciled to him: well, this shall be my work now; I will set upon it presently, I will never leave crying to God till I have found God's Grace coming to me. Art thou resolved upon this? Well go on; and fall down in thy crying to God for mercy; make this point part of thy petition; Lord, I have heard that thou art willing to be reconciled; now Lord here is a wretched sinner comes in to be reconciled to thee what hinders now when both shall entreat? Suppose two were fallen out one with the other, but now when both sides are wrought upon, and one, he professes himself not only willing, but earnestly desirous to be reconciled and the other he comes, and expresses himself so too, surely both these will agree. Now it is true many times between man and man, their expressions are but very slight, and there is not that at the bottom of their hearts that they express with their mouths. When two are fallen out, and one comes to them, and saith, why, will you not be at peace with such a man? Oh! yes saith he I am willing. So, come to the other, and he says the same, he is willing; and yet their hearts are not right (perhaps) one to the other. But now in this case between God and thy poor soul, be confident that on God's side, it is most real, and do thou but make it out that thy heart is real in desiring after peace with God, and fully understand what thou dost when thou dost desire peace with God, [So] that thou wilt not be at peace with any sin, and desire it fully and then when thou shalt get it, than thy heart shall be praising God, and say, I shall live to the praise of God for ever; and that shall be my endeavour. I would feign have at, but will God be at peace? Yes, God shall get as much as thou shalt by it, he shall thereby get that that he did especially intent and aim at in making the world. The great design that God had in making the world was to magnify the riches of his mercy, and if thou be'st one that God hath fastened upon to show the riches of his mercy, and Grace, he shall get that Glory thereby to his name, that he did most intent when he made the world. Therefore, though thy soul be precious unto thee, know that God's Glory is more precious unto him than thy soul can be to thee, therefore God is more desirous of thy life (with those that shall be saved hereafter) than they can be desirous to be saved themselves; this is a certain truth, because that God shall get more by the salvation of that soul than the soul shall get. You get something, but God gets much more; now than if God be seeking after that that doth so much concern you, and you know this day that God's heart is more strongly set uppn it than yours, one would think that this should be a mighty encouragement for any sinner to come in to be rconciled. And therefore go on in thy way, let not tentation come take off thy heart (though yet God seems as an enemy to you.) We know that joseph's heart was as much towards his brothers, as his brothers hearts were towards him; Joseph dealt in a rugged way, as if he had been their enemy, yet then was his heart towards them. And so go on in thy way of seeking the Lord, and though God seem to be as an enemy, yet know that the heart of God is as much towards thee as thy heart can be towards him, and Christ looks upon thee as one that he shall get glory to himself by for ever. The good Lord say Amen. It shall be so. FINIS. GOD'S PRESENT MERCIES TO HIS PEOPLE, Are Arguments of FUTURE MERCIES. Preashed at Saviors Southwark; May, 2. 1641. Hosea, 2.14. And so on, Behold I will allure her, and bring her into the Wilderness, and speak comfortably unto her, and I will give her Vineyards from thence, and the valley of Anchor for a door of hope, & she shall sing there as in the days of her youth and as in the day when she came up out of the Land of Egypt, and it shall be at that day saith the Lord, that thou shalt call me Yshi, and shalt call me no more Baali. THis Prophet was sent to the ten Tribes, to apostate Israel; God threatened dreadful evils against them, and yet from the beginning of this 14. verse to the end of the Chapter, maketh Gracious promises unto them. I shall only thus premise, that the scope of the Holy Ghost here is to show mercy to discover the Mercy of God to Apostatising Israel in a way of conjugal union, that though she had gone a whoring from God in regard of her idolatrous worship, yet God was contented upon her repentance to take her again, and to marry her unto himself, and therefore all along the Prophet suits himself with such expressions, that signify God's willingness to marry himself unto her again, in that way as they did use to manifest their conjugal love unto their Spouses, and that being premised will help us to understand many expressions both in the words read, and in the succeeding part of the Chapter, that otherwise would be very obscure to us, and especially that in verse, 14. I will allure her, and bring her into the wilderness, and speak comfortably unto her, this may be taken for bringing her into affliction, and then speaking comfortably to her, but that is not the scope of the Holy Ghost here, it was only taken from the way of Marriage, to carry the spouse out of the City into the field that was a heath and a common, and so had the term of a wilderness, and there rejoicing, and so bringing of her into the City and carrying of her to his Father's house; and that I might show out of divers places of scripture, especially out of the Canticles, who is this that cometh from the Wilderness, The Holy Ghost taking this allusion from thence, so that the meaning of this expression is nothing else, but I will deal graciously with her, as one that Marries a spouse, and carries her out of the City into the field, and there rejoiceth with her, and speaks comfortably to her; The main doctrinal conclusion which I intent to go through, shall be raised from these words, I will give her the valley of Anchor for a door of hope, for I ●hall speak to no more than one point of Doctrine, raised from those words, I will give her the valley of Anchor for a door of hope▪ It will be necessary therefore before I tell you the doctrinal point to open these words unto you, The valley of Anchor. It was that valley where Achan was stoned, the story of which you may read in the 7 Chapter of the Book of Joshua, and upon that occasion of the troubles that the people of Israel had by Achan, this valley was called the valley of Anchor, for the valley of Anchor is nothing else but the valley of trouble, valla tribulationis, the valley of trouble; so alluding to that name Achan. Now it is true that generally, or by very many, these words are carried thus; That God will so work things about, as to cause the troubles of his people, to be but doors of hope to let in Mercies to them, and there is a truth in that doctrinal point, but not a truth in the grounding of it upon this text, for the meaning of the text is otherwise. The valley of Anchor. Though the name signify trouble, yet the truth is that this valley of Anchor was a delightful valley, a very fruitful valley, it was just after the entrance into the Land of Canan that God gave it, and God here doth allude still to the way of marriage, expressing his love to the ten tribes, that he would receive them again, and marry them unto himself, in that way that they did use to marry amongst the Jews, and the way was this, amongst them, when they did marry any, according to the state of the husband he used to give her gifts; commonly some field or piece of Ground, and if he were a rich man, than a larger piece of ground, or a more fruitful piece of ground, and so according to the height of his condition was his gift, So saith God. I will give you a valley of Anchor for a door of hope, as you when you take a spouse to yourselves, than you use to endow her with some piece of land, or ground, according to your estate, and that you give to her as a testification of that Love, she is to expect from you for the future. So I will give you a valley of Anchor, I will bestow fresh and choice mercies upon you for the present, and these mercies shall be in a way of dowry, as a testification of abundance of future good you shall receive from me; this is the scope and sense of the Holy Ghost in these words. As when God gave the people of Israel the land of Canaan, he gave them this Valley of Anchor as the entrance at the door of Hope unto that Mercy, that they should enjoy from him in the Land of Canaan. That this Valley of Anchor was a delightful fruitful Valley, it appears evidently from that Text in Esa. 65.10. And Sharon shall be a Field of flocks, and the Valley of Anchor a place for the Herds to lie down in, for my people that have sought me: Here God promises the Valley of Anchor as a blessing to the people that did seek him, and the Herds should lie down in it, it was a very fruitful place, and therefore God maketh such a promise; Now though it hath the name of trouble, yet we find that God promiseth it to his people as a token of his Mercy, and so it is to be understood in these words, therefore having the meaning of it, now we come to the Doctrinal Conclusion, that is to be grounded upon this Scripture thus opened unto you; the Doctrine than is this. Doct. That the Mercies that God bestows upon his Church and his people, are doors of hope to future Mercies Present Mercies that God grants unto his people, are doors of hope to future Mercies; All God's Mercies to his Saints are inlets unto further Mercies. This is the high privilege of the Saints of God, it belongs not to every one. The wicked indeed when they receive any thing from God, they may write their Ne plus ultra upon it, this is like to be their PORTION, and they may wonder that they have any thing at all; but the Mercies of God unto his people may be all called doors of hope; the name of Joseph may be written upon them: as we may read in Genesis 30.24. When Rachel had once conceived, and did bear a Son, she called his name Joseph, and said, The Lord shall add another; when she had one she made it a pledge of another, the Lord shall another. So it is with God's mercies to his people, they are joseph's, may conclude, that God shall add another; when God delivered his people out of Egypt, Exod. 13.15. saith Moses, Thou hast guided them unto thy holy habitation; thou hast guided them, that deliverance Moses took as a certain Argument of God's further Mercy toward them; thou hast guided them. When God did but begin with David in 2 Sam. 5.12. to show but a little Mercy, an outward Mercy to him, David did conclude that God had established him in the Kingdom. How so? God had showed a great favour outwardly unto David, and David could conclude, that that favour he did receive, was burr an inlet unto more, an argument of establishment of him in his Kingdom; God hath delivered, and he will deliver (saith the Apostle.) As God maketh way in his wrath by lesser judgements upon the wicked, in Psal. 78.45. so God maketh way for his Mercy, by present lesser Mercies unto his Children. But now in the prosecution of this point, we shall discover to you, 1. The Reasons of it how this cometh to pass. 2. We shall answer a question about God's interruption of his Mercies. 3 Discover unto you how we shall come to know, when Gods present Mercies are but preparations unto future Mercies, what kinds of Mercies those are, and how to be known, that are but inlets unto other Mercies. And then. 4. Come to the Uses of the Doctrine; that God's Mercies to his people are but inlets unto greater. Reason. 1. That cometh hence, because of the fullness of mercy that is in God, there is such an infinite Ocean, and stream, and treasure of Mercy in the Lord, that hence it is that when it cometh and beginneth to run unto the Saints, to the people of God, that the beginnings of it are but preparations, to let out more; the Scripture saith that God doth delight in mercy, in Micah 7.18. now that that a man delighteth in, if he once begin, that that he doth is but to draw on more; God's Mercies are called his Riches, God is rich in Mercy; the Wisdom of God, the Power of God, and the Justice of God are not called Gods Riches, they are called his Glory, I will make my Glory to pass by, and God proclaims his Mercy; now then because the Mercies of God are his delight, his Riches, his Glory, when he hath fit subjects to let out these upon, when he beginneth once to let them out, these beginnings are Testimonies of a Fountain that is to be communicated. Reason. 2. All God's Mercies to his people they come out of love, Amor nescit nimium; Love knows not too much, it knows not any such expression as too much, there is nothing too much for Love, Love it must not be limited, if Love begin to be shown, that that cometh out of Love w●l have no bounds; Now all the goodness that God shows to his people, it cometh out of Love, out of infinite Love, and therefore one Fruit of goodness is but a drawing on of another; Indeed when God's goodness cometh out of general bounty, than it is in another manner, it stops soon, but when it comerh out of entire Love, the infinite Love of God, it stoppeth not. But Thirdly, There is another Argument that added to these two maketh it strong indeed, and that is. Reason. 3. That the goodness of God unto his peopel is a fruit of the covenant; it cometh not only out of love, but it cometh unto them as the fruit of an everlasting covenant that God hath made with them, a sure covenant; now in the covenant of grace that God hath made with his people, there is a connection of all mercies a concatination of all the goodness of God there, the treasure of mercy is in the covenant, and an exceeding strength of mercy in the covenant, to bear down all hindrances and oppositions, there mercy is tied unto them by truth, and as we read of the covenant between Jonathan and david, in 1 Sam, 20, 15. That David made a covenant with Johnathan, that he would never cut off his loving kindness from him, nor from his house after him; such a covenant hath God made with all his people, that he will never cut off his loving kindness from them; he hath made no such covenant with the wicked, no, God may show them some favour for the present, yet he hath not made a covenant that he will never cut off his mercy from them; you may have abundance of favours this day, but you may have them eternally cut off from you, but the saints of God are in such a blessed condition, as God doth not only show them mercy for the present, but he hath made a covenant with them never to cut off his loving kindness from them and upon this covenant though there he many weaknesses and, many distempers in them frailties and infirmities, yet God will never cut off his loving kindness from them; Reason. 4. Because that the Goodness of God to his people, as it cometh from an eternal fountain, so it is let out for the accomplishments of eternal ends; Gods intentions in his Goodness to his saints, it is to raise up to himself an eternal name of praise and honour in the world, and not only here, but in heaven, in the highest heavens eternally, that is God's scope not only in some mercies, but observe it in every mercy that God bestows upon a saint, upon his children, (I say) every mercy every outward mercy God hath this end in it, to raise up himself a name of eternal praise by it, and therefore despise no mercy though it be never so little, for God's end in the least mercy thou hast, in every crumb of bread thou eatest, it is to raise up himself an eternal name of praise, even from that mercy, but take the greatest mercy that God bestows upon the veriest worldling through his general bounty, God hath not such an end in it as he hath in this? God may take notice of them for a while, and there is an end of them, but in his Goodness towards his people, there God intendeth a glorious edifice, to raise up a building that shall be to his eternal praise, and therefore when as one layeth a stone to raise up a high building, he lays it so as he fitteth it for another stone to be laid upon it, if I lay some ruins of a building, but only a heap of stones, I care not how I lay them, but if I intend to raise up a building, than I lay one stone as it may prepare for another; So doth God in his dealing with the wiked, he heaps his mercies upon them, let them come as they will, but when he dispenseth his mercy to his people, than he intendeth a building, and he lays them in that order, and in that rank, first one and then another, so as when he hath laid one, if we understand what that mercy is, one may see an empression in that mercy for another, as it were caling for another mercy to be laid upon it. These are the special grounds why Gods mercies to his people, are but preparations for further and further mercies; but because I would not be hindered (especially in the close of this) I will pass by any thing that may be further spoken concerning the grounds. Obj. But you will say we see it otherwise, and we find it otherwise, that there are usually interruptions in God's mercies even to his peopel, when God cometh to deal in a way of mercy to his Church, he goes a little way and then he stoppeth, and then there cometh heavy Judgements after them heavy afflictions presently. Ans. Now for the answering of that. 1. We are to know that we must of necessity grant, that there may be some interruptions for the present in God's mercies to his people, but there is a difference between interruption and cutting off, it may seem for the present to be interrupted, but it runs under ground still, and hath its course, as they say there is a river that runs fifty miles under the ground, and there cometh up again, so it may be with God's mercies towards his people, though they see them not. His Children have their portions in his Judgements, many times God cometh in a Judgement, and then he lets the wicked prosper, I but his Justice hath its course under ground, and runs out of sight, and comes up again, that is very observable and may concern our present occasion, for our instruction in Gods dealing with his peopel, in bringing of them out off captivity, and repairing the wall and the Temple, God had made many glorious promises to his people, what he would do for them, in returning them from captivity, and building of their city again, well, after the seventy years came, God did begin to work wonderfully gloriously for them, but if you observe a little and read the story you may find that between their beginning to return from the captivity and the finishing of God's mercy in building the Temple and the wall, they were as long a time as they were in their captivity, That was seventy years, they were seaenty years in captivity, and from the beginning of the work of their restoring to the end of it, they were seventy years more, but still the goodness of God ran along, there was an eye of mercy and goodness upon them, though it seemed to cease for the present, yet it carried it through at the last. It may much concern us now we are ready to be discontented and troubled, when God is in a way of reformation, because we have not all presently, all is not come now just when we would have it we are ready to complain, O! How long hath the parliament been set and little hath been done, why? it was God's way with his own people, though they had such particular promises of that glorious deliverance, yet it was seventy years before it was fully accomplished, and if God be but in a way of mercy towards us, but a going on, you have but a little now now and a little another time, yet we are not to repine at this, for still mercy is going on, though there may be interruption for the present. But further. 2. Many times we think there is an interruption, when indeed there is none at all, but our mistake, if we did but understand things, we should see a most beautiful concatination of mercies and connection of mercies there is no interruption; yea further. 3. The very interruption that we think there is, may be one of our greatest mercies; Gods ceasing in comunicating one kind of mercy, may be but a preparation for another kind of mercy, for a greater mercy, and therefore we are not to be discouraged. 4. We are to consider, that though this be the goodness of God to his people, yet he doth expect that his people should go on with him in the way of his goodness, should close with him in the way of his mercy, or otherwise there may be a great interruption for the present, in Hosea. 7.1. God complaineth thereof his people, saith he, when I would have healed Israel, than the iniquity of Ephraim was discovered, when I would have healed them, God many times is in a way just of healing his people, and when he would have healed them when he is in a way of mercy, and he expects that they should follow him in this way of Mercy, why, then their iniquity is discovered, and then they break out into notorious iniquities, and sins, and they come and make a stop, and shut the door of mercy against them, so that (I say) as we are to be warned in regard of our public sins, now God is in a gracious way of public mercies, there was never a time wherein we had need of more warning to be watchful, to take heed what we do, that our iniquity may not be discovered, for now God is about to heal us, he is thinking to heal us, Oh! let us now take heed of our lives, and so it should be particularly the care of every soul. Is God about to heal, is God in a way of mercy to thy family, to thy body, to thy soul at any time? now take heed to thyself, that thy iniquity be not discovered, for now will the devil come, and tempt thee to break out in some notorious sin, that he might cut off the way of God's Grace, that he might shut that door of mercy that God is now opening to thee; in Zacharie 8 15.16. Saith God there, So again have I thought in these days to do well unto Jerusalem, and to the house of Judah, fear you not, (mark you what follows) and let none of you imagine evil in your hearts against his neighbour, and love no false oaths, for all these things are the things that I hate saith the Lord, mark the expression of God, it doth very nearly concern us, now we may well apply that 15. verse unto the condition of England at this time, I thought in these days to do well unto this people, and to the house of Judah, but in these things that I should do (saith God) look to yourselves, you must not think that when I am going on in a way of mercy, you may do what you list, but these things I will do but it is upon this condition, that you follow God on in that way, if God doth open a door to us, if we would not have it shut, he expects that we should come and enter in at that door, that is, close with him in that way of mercy he is doing; well, but then seeing that our sins have made the interruption, and it is not always that Gods present mercies are certain arguments of further mercies. How shall we know when we may draw an argument, to assure ourselves from that mercy we have now, that there is further mercies intended for us? This you may remember in the beginning of the point, I told you it was a privilege of God's saints, and yet every one will be ready to snatch at it, & to conclude to themselves; well, God is a God full of mercy and therefore because he beginneth to show mercy to me, he will go on, surely I shall find favour, it hath been his way and course to deal thus with his people and therefore seeing he hath delivered me from one evil, he will deliver me from another. (Brothers) it is the usual way of wicked men to catch at the privileges of the Saints, as if they were their own, we have a notable example for this in the prophecy of Jeremiah, that is worthy of our observation, in Jer. 21.2. It is an example there of Zedekiah, Zedekiah was a wicked man, and yet he flattered himself in this, and promised to himself, that what privileges the people of God had in former times, he must needs have the like, mark what he saith now; Inquire I pray thee of the Lord for us, Nebuchad-nezar King of Babylon, maketh war against us, if so be the Lord will deal with us according to all his wondrous works that he may go up from us, Mark (saith Zedekiah to Jeremiah) Oh! inquire, Oh! let us know the mind of God, whether he will deal with us according to all his wondrous works; God had dealt with his people according to his worderful works had dealt wonderfully for his people, and Zedekiah a wicked man, and the wicked people that were with him, they were ready to flatter themselves with hope, that God would deal with them as he had done with his people heretofore, worderfully, but they were deceived. And so people when they hear of a privilege of the Saints, for them to promise to themselves, that they shall have the like from God, that his peopl have (I say) they will be mistaken, for the promises that are made in Scripture of Mercy, they are the inheritance of God's Saints, Isa. 54.17. This is the inheritance of my servants (Saith God.) When God made a promise to his people of Mercy there, I but (saith he) this is the inheritance of my Sarvants, it belongs not to all, it is their inheritance, their portion; what have others to do with the inheritance of God's people? When a Saint of God looks into the word of God, and reads the word, he may see every promise, every expression of God's goodness, as a part of his inheritance, and take it, it is thy inheritance, though thou inheritest not worldly riches, thou mayest have short or little come in, yet know thou art an heir of all the glorious promises that are written in the Book of God, they are thy inheritance. A wicked man when he reads in the Scripture, he can take no such delight in it: for indeed he may read many promises, but they are none of his inheritance, they are the inheritance of God's people. There is a great deal of difference between an heir riding through his Father's ground, and a strangers riding through it: just the like difference there is between a carnal man reading the scriptures, & a Saint: An heir rideth through his ground and seethe fruitful fields, and pleasant meadows, and says he, this is my ground, and a stranger rideth through them and commends them, I, but they belong not to me; So a Saint reads the scripture, and the expressions of God's goodness there, and saith they are my inheritance and a carnal heart saith no such matter; and therefore God's Mercies to his people are inlets to further, if they are not so to thee thou canst not conclude and say, Oh! I was in such a danger, and in such an extremity and God delivered me from that extremity, and therefore if I come into the like he will deliver me again, no, thou canst not say so. It was a notable expression of Hezekiah, Isa. 38. When God there delivered him, from the sickness, as its thought by Divines it was the Plague, and God delivered him, he concludes, In love to my soul hast thou delivered me from the pit of corruption; this is an excellent couclusion that a child of God may make, if ever he were delivered from the danger of the Plague; in love to my soul (Lord) thou hast delivered me, and I shall go to the house of the Lord, I shall yet have further mercy; It may be some of you have had the the Plague in your houses, it may be upon yourselves, and God hath delivered you, and you will take it as an argument that God will diliver you again, because he delivered you from that: yea, but unless thou be a Hezekiah, a Gracious man or woman, thou canst not conclude that God hath delivered thee from that pit of corruption, for God's preservations of wicked men, are many times reservations for greater evils; as I might show you but that I see that I must hasten. Well, but then still how may we know, when we may draw an argument from God's present mercies to future. The first discovery whether Gods present Mercies be inlets to future. When in a mercy there is some special discovery of God unto his people,] (I say) some special and glorious discovery of God in a Mercy, As in his Mercy to Abraham, Isaak, Jacob, Solomon, David, etc. There were glorious discoveries of God's presence, when as Jacob was delivered form Esau, saith Jacob, I have seen thee as the face of God, it may be read thus, I have seen thee after the face of God, after I have seen the face of God I have seen thee; I, that is sweet and comfortable indeed, when we can see a mercy after we have seen the face of God; we can see the face of God in the way of his Mercy, and after we see the face of God, then look upon the Mercy, and then gather this argument, If thou hast an eye that in a Mercy thou canst see the face of God there, and after the sight of the face of God in the mercy, than it is somewhat. Thus in Isay, 26.12. Lord thou wilt ordain peace for us, [thou wilt,] for thou also hast wrought all our works in us, mark the argument, Lord, thou wilt ordain peace, Why? For thou hast wrought all our works in us: This scripture is spoken concerning the deliverance of the people of Israel from their captivity, God did begin to deliver them, and those that were Godly were sure to have deliverance complate, Thou wilt ordain, we are sure of that (say they) why? for thou hast wrought all our works for us, for it is not Cyrus, But it is a remarkable hand of God upon the spirit of Cyrus, and all that is done in our deliverance, it is done through a mighty hand of God; [Thou hast wrought all our works in us;] The work it is a work above Nature, it is a wonderful work of God, and therefore we are sure that thou wilt ordain peace for us; When God appears wonderful remarkably in a Mercy to his people, than they conclude of further Mercies: A most excellent place for that likewise in Psal. 75.5. Unto thee (Oh God) do we give thanks, for that thy name is near thy wondrous works declare, mark, [for that thy name is near thy wondrous works declare,] Oh Lord! (as if they should have said) we see thy wonderful works, we see thy face, thy Power, thy Glory, thy Mercy, and thy Goodness; we see thy Mercy a creating Mercy and therefore thy name is near, O! thou art good yet more and more, for that thy wondrous works declare. Brethren, when God's mercies are creating mercies, than we may expect that they will be perfect mercies, for though in generation there may be a defect, yet in creation there is never a defect: many times there may want a Limb, a member in generation, but all that God creates, he creates perfect: Now when the mercies of God are as it were created mercies, not generated out of second causes, but we see a kind of created power, then surely it will be perfect. Now (Brethren) before we come to Application to our own hearts, we cannot but apply this as a strong argument to raise up our thoughts, to make account of the mercies this day we enjoy, to be a door of Hope unto us; for if ever people have created mercies we have; if ever a people could see the face of God in a way of mercy, than we may at this day; if ever a people could say, Thou (Oh Lord) hast wrought all our works for us, we may well say it: and therefore we may draw that coclusion that the Church did, Thou wilt ordain peace, for thou hast wrought all our works for us. Surely (Brethren) God's name is nigh, God hath seemed to be afar off from England for a long time, God is coming nigh, his name is nigh, for his wondrous works that he hath done of late declare it. But that is the first. The Second discovery whether Gods present Mercies be inlets to future Mercies. When Gods Mercies are Spiritual Mercies, than they are certain inlets to further Mercies. a Spiritual Mercy never come alone, but make way for further. I will give you but one Text for that, because I see time outruns me, in Ezek. 39.29. Neither will I hid my face any more from them (saith God) Why? For I have poured out my Spirit upon the House of Israel, saitth the Lord God; Mark, I will hid my face no more from them, Why? for I have poured out my Spirit upon the House of Israel, saith the Lord God. Brethren, if ever any Nation had the Spirit of God poured out upon them, certainly we have; God poureth out his Spirit unto his people, upon private Christians, and upon Ministers in a wonderful abundant manner, and how hath he poured out his Spirit upon our Worthies assembled in Parliament? Now let this be a good Argument, neither will I hid my face any more from them, for I have poured out my spirit upon them; than it is an Argument for us this day that God will not hid his face from us, because he hath poured out his Spirit upon us; If there be any people under Heaven that have the Spirit of God upon them, certainly the people of England have it at this day, and this is God's own promise and Argument, you may plead it with God in prayer, that he will never hid his face from them, that he hath poured out his Spirit upon, not only in general may you make use of it, but for yourselves in particular. Hath God poured out his Spirit upon any of your Souls? you may make this conclusion, it is Gods own conclusion, he will never hid his face from you, because he hath poured his Spirit upon you; that is the Second, The Third discovery whether Gods present Mercies be inlets to future Mercies. Then is a Mercy a forerunner of further Mercy, when it is obtained by Faith and prayer in the Covenant of Grace; That Mercy that prayer and the exercise of Faith doth obtain, is certainly and infallibly, a forerunner of further Mercy. God hath not done with that people, and that Soul in a way of Mercy, where he bestows a Mercy as a fruit of prayer, an exercise of Faith in the Covenant; If prayer be the Key to open Heaven when it is shut to us, much more than will it keep Heaven open when it is once open, but that we know to be the excellency of prayer, it is the great Key of Heaven that golden Key of Heaven that opens it when it is shut, then surely prayer can keep Heaven open; If ever a Mercy were obtained by prayer, certainly that Mercy that we have now for the present here in Edgland, is a Mercy obtained by prayer, if ever there were a Parliament obtained by prayer since England was a Nation, certainly this Parliament was; we may call the name of this Parliament Samuel, asked of God, and what have been the earnest cries of God's people, of many that are dead and gone, but for these times: Now that that is a fruit not only of prayer of God's people for the present, but is the Harvest of so many prayers of the Saints of God, and Worthies of God in former ages that are now gone, and their Souls are triumphing in Heaven, (I say) that that is the Harvest of all their prayers, surely cannot be one single Mercy, but is a Mercy to let in others, it is a Mercy that is a door of hope to further Mercies; and that is the Third Note. Again Fourthly, a Fourth Note of a Mercy that is a making way to further Mercies, is this, The Fourth Discovery whether Gods present Mercies be inlets to future Mercies. That Mercy that leads us to the God of Mercy, is certainly an inlet to further Mercies; whatsoever it is that leads our Souls to the God of Mercy, we may conclude that this Mercy will bring abundant good with it: I must not build upon divers Sccriptures, only read that of David, in 2 Sam. 7. the whole Chapter you may read at your leisure, how God's Mercy to him lead him to the God of Mercy, upon which there was such a promise of continuance of Mercy for so long a time. The fift Discovery whether Gods present Mercies be inlets of future Mercies. That Mercy (I beseech you observe it) that is to a Soul, to a people an engagement to duty, is certainly a door of more Mercy; whatsoever Mercy God bestows upon you in particular, or upon a Nation, if the Mercy be made an engagement to Duty, certaitnly it is a door to more Mercy; take it thus: As so we may, when we do account our duties to be Mercies, than our duties will hold: so when God's Mercies are turned into duties, than God's Mercies will hold; it is a most infallible sign of one that will persevere in duty, that will never fail. If thou wouldst know whether thou art like to persevere in duty or no, O! I am afraid I shall fall off, (saysome) O! if I were sure that I should persevere to the end, it would comfort me, Would you have an infalliable sign that your duties will hold to the end? take this for one, If thy Soul look upon every duty as a Mercy to thee, every command to a duty as God's Mercy to thee every day, thus I dare pawn my soul that soul will persevere: so far as any soul shall account a duty to be a Mercy, so far that soul shall persevere. As it is a certain Evidence of perseverance in duty, when a duty is accounted a Mercy: so (I say) it is a certain Evidence that there will be a perseverance in Mercy, when Mercy is turned into duty; when Mercy shall be an engagement to duty, and turns into duty, than it is a certain sign there will be a perseverance in mercy; as when duty is accounted mercy, there will be a persevernce in duty. Again another may be this. The sixth discovery whether Gods present mercies be inlets to future mercies. That mercy that humbleth the heart, that mercy is an inlet to further mercy; And it is very observable that place in Sam. 2, 7. you may read that Chapter in two or three several places, when God had promised to David great things; mark you, David's spirit was as low then, never lower, what am I? saith David; and David cries out, Thou art great, O Lord! he crieth not out thou hast made me great, but thou art great, O Lord! and in the 26. verse. Let thy name be magnified for ever; he was low in his own spirit; What am I? but let thy name be magnified for ever; David's heart was not taken up about this, Oh! God hath promised to me a perpetual Kingdom unto my posterity, and now I am great, and God hath magnified me, no, but what am I? and let thy name be magnified, and be thou great, O Lord. When this shall be the frame of a soul, of a people, when God advanceth them in a way of Mercy, and they cry out, Oh! let me be low, and be any thing so God's name be magnified, certainly this Mercy is a forerunner of further mercy. As it is a great argument of the strength of faith, and acceptable to God, when as in one adversity, when God seems to come out against him, that a guilty heart can believe, and the heart can be raised, and not sink in the depth of adversity; I beseech you observe it, as when the heart can rise in the depth of adversity, it is a strong argument that there is an enduring faith, and a precious faith: so when the heart can fall in the height of prosperity, and be low, there is abundance of grace in that soul acceptable to God, and God intendeth much good to it; The seventh discovery Whether Gods present mercies be inlets to future mercies. When as we are careful to consecrate the first fruits of our Mercies to God, when the first fruits of the good we do receive, are ever consecrated to God, than it is but an inlet of further Mercies; for so it was here. This valley of Achon you know it was by Jericho, as an evidence unto them that they should have all the Land of Canan, now what did they at Jericho? they did devote all to God, the whole City to God with the suburbs of it were devoted to God, they consecrated the first fruits of Canan at their entering into Canan, where Jericho was, and this valley of Acon was just by it; when God did begin to give them possession of that good land, they did devote the first fruits to God, and so it became an evidence to them, that they should possess the Good land afterwards; So when God beginneth in a way of mercy and goodness, then if a people, or family or particular man or woman, beginneth to devote that first fruit of mercy to God, it is evident it is a door of hope of further Mercy. Thus I have done with the explication, I am sorry I have no more time for the application, I will pass over things as briefly as I can, it is the last of all I most intent. for the First therefore. USE. 1. If this be so that God's Mercies, and even present Mercies are inlets to future, when God is in a way of Mercy, than his people may expect greater to follow. hence follows this consequence upon it that therefore those men and women that are only careful to seek God in time of affliction, are much mistaken, and it is a vile wretched folly for any to think, that that is the only time to seek God, the time of affliction, that is confuted from this point thus, for if when God is in a way of mercy, than God's people they argue that more mercy is coming, than this follows, that when God is in a way of mercy, than it is a fit time to pray to him, that is the fittest time to pray to him, when God is in a way of goodness and Mercy to them, when Mercy is coming, than it is a time for thee to be praying; But now the case is quite cross in the world, they will pray to God indeed; when? when God hath them at the advantage, in a time of sickness and affliction, and upon their death beds, when God's justice is out against them, and God's wrath upon them, and they see themselves plunging into the bottomless gulf, than they will pray and cry for mercy, Oh! thou showest thyself to be a stranger to the ways of God, and to the mind of God, and to the covenant of God, if thou wert one of God's people, than thou wouldst know that when God is in a way of Mercy, then is the best time of praying, for one Mercy lets in another, and then is the best time of praying; I would argue thus, Is it more likely that God when the day of his patience and long sufering continues to thee, that then he should deny thee mercy? (I say) is it like he should deny thee mercy then? and yet when the day of his wrath and justice cometh, than he should bestow Mercy upon thee, what an absurd apprehension of things is here? Thou criest God will deny thee Mercy and grace now, & now is the day of his long-suffering & patience, and will he deny it now, and yet is he like to give it thee, when the day of his wrath and justice cometh, upon thy sick bed, and death bed, that may be the day of vengeance & of wrath; If thou hast wisdom to thy soul seek God whilst Mercy is coming, and while he is in a way of Mercy that is the fittest time to pray, and therefore take it this day and be convinced you carnal hearts that have no mind to pray, but when they are in their afflictions: but those hearts are most spiritual, that can pray most when God is coming most in mercy to them, but the time of affliction is the most unlikly time of getting any thing from God, I had thought to have spoken divers things about that. USE. 2. If this be so when God is in a way of mercy, one mercy will let out another, hence all the Saints of God are taught and admonished to observe, and take diligent notice of the connexion of God's mercies towards them, for certainly this is God's way to them, one mercy maketh way for another, and if thou belongest to God, that hath been his way to thee, all thy life time even from his Electing thee; only now it is thy duty to be observant, how God hath made one mercy a door of hope to another mercy, and it is a special work to observe God's ways towards a Christian, a special work of the Sabbath, many of you (especially you that are not book-learned) you say you know not how to spend the Sabbath after the public exercise is done, but must walk up and down the streets etc. here is a work for them that are not book-learned to spend the Sabbath in; If thou be'st godly, then sometimes every Sabbath recollect all the ways of Gods merciful providence towards thee, ever since thy Youth and Childhood, and how one hath had a connexion to another, how one mercy hath let in another mercy, and that lets in a third, and that third a fourth, and you shall see how the tract of God's goodness hath been towards you all your days, and that will be a most sweet meditation for you, wherein God shall have a great deal of Glory; the 92. Psalm is a Psalm appointed for the Sabbath, and you shall find that it is a Psalm of contemplation of the works of God, and the ways of God's mercies trwards his people; it is a special way to understand the connexion of things, and the connexion of causes, how one cause hath dependence upon another cause, and that upon another, and that upon another, and this is the difference between Sense and Reason, the bruit Beasts that have only sense, they taste the sweetness of a thing, but they never inquire after the cause, but now the more rational any man is, the more desires kindle in him to find out the connexion of causes. If this be a sweet thing to a soul in a natural way, to find out the connexion of causes. O! how sweet is it to a gracious soul, to find out the connexion and concatination of all the mercies, and goodnesses of the Lord towards him, in all the passages of his life; and do it the rather because that the truth is (Brethren) this that I am speaking of now, it is that wherein a principal part of the glorious inheritance of the Saints consisteth in the glory of Heaven, wherein the happiness of the glorified souls there shall consist, it will be this, that eternal Sabbath that shall be spent in Heaven will amongst other things be spent in this work that I am speaking of, in a contemplation of all the connexion and concatination of God's merces towards those that are now in Heaven. Now they have been connected and concatinated ever since they have had a being, and so brought up to that height of glory, Oh! what an infinite content the Saints shall have when God shall reveal all, when they shall see into the counsels of God, and the will of God so freely and into all his ways, how they were chosen from all eternity and so to eternity, and there they shall see every passage of Providence that they did not understand the meaning of before, how it made way to such a mercy and that to another, and that to another, and so till they were brought to that fullness of glory, they shall (I say) be eternally contemplating thus of the connexion of God's mercies, and praising and blessing of God, that did thus work and coennex things together for their good; If thou hopest to come to Heaven, to be thus exercised, to give God glory there, Oh! begin this work here for we pray Gods will may be done on earth now, as it is done in Heaven. As on the contrary, it will be a great part of the torment of the damned, that they shall there see how one work of Justice made way for another, how one passage of God's Providence made way to one Judgement, and that to another, and that to another, and so till they were plunged into the bottomless pit for ever, and the very sight how God wrought from one to another, will be torment enough to them; Well, that is the Second, to consider of the connexion of God's mercies. A Third Use of the Point is this. USE. 3. If this be so hence we are taught to entertain every mercy of God kindly, and to make much of all God's mercies, if we belong to God, every mercy comes but as a Messenger of further mercy, Oh! entertain it well, entertain it kindly, embrace it, make good use of it; Indeed when the Prophet Elisha knew the Messenger of the King came to do mischief to him, he bids them entertain him roughly at the door, hardly at the door, but (Brethren) every mercy that cometh to us if we be godly, it cometh as a Messenger of good tidings, it cometh to bring more mercy with it, and therefore let us entertain it kindly at the door, let us entertain it kindly, for certainly it will make way for further mercy; that shall be the Third. And then the fourth is this. USE. 4 The consideration of this point may cause abundance of humiliation to our hearts, cause exceeding sad thoughts, if this be so that one mercy of God makes way to another, one mercy if it be sanctified, and have the blessing of God with it, it is a door of hope to another, hence when we look backwards to these ways of God's mercies, that have been heretofore towards us, and look to the oppertunities that we have had of obtaining further mercy from God, and consider how we have lost them, when God was in a way with us, Oh! that should draw tears of blood from us, look back to thy life. I suppose there is never one in this congregation, but in looking back to the ways of God's providence to them, they cannot but cry, Oh! the Lord was once in a way of mercy to me, there was a time that certainly God was merciful to me, Nay, not only in outwad mercies, such and such deliverances I had at such a time, Oh! had I followed those mercies, What might I have gotten? when I was crying to God for deliverance, God heard me, God hath delivered me, delivered my family, now God (as it were) was in a way of mercy to me, O! had I followed that then, what might I have gotten? but I neglected the opportunity, I lost it, and now God is in another way with me, but especially when you look back to the opportunities that you have had for the good of your souls, hath not God many times been in a way of mercy to your souls? Oh! was not there such a time when you began to have frequent workings of God's spirit in you? you began to have light darted into your Consciences, to have the spirit of God drawing your hearts, that when you came to the word, you found the word coming with power, and the spirit of God sealing it, and your hearts did begin to yield, and to melt before God, Oh! what might you have gotten if you had gone on, if you had followed God in those convictions of conscience, and in those beginnings of troubles you had, and workings of God's spirit, what might you have come to now? There was a door of hope, but fools and wretched men to stick in the birth and come not forth; and alas! May not many say, Oh! that I had a door of hope, there was such a mercy of God towards me, but woe to me the door is shut, I find my heart shut up, and my conscience shut up, and my heart now is hard, but it was beginning to be softened? but Oh! how hard it is now, God was opening my heart, but now it is otherwise with me, and for aught I know God is gone, and Christ is gone? I had a day, if I had known it, Oh! it had been happy for many in this place, if they had at such a time followed God, when he was in a way of Mercy. If (it may be) when God was in a way of mercy to thee, thou hadst had a heart to go into thy closet, and there cried to God to follow on that Good work that he had begun, and to make it effectual to thee, this had been a gracious work to thy soul, but thou goest away into thy shop, into thy calling, perhaps into the Tavern or Alehouse, to thy gaming, to thy company, and so n●glectedest the day of Grace, there was a door of hope, but there was another door thou hadst a mind rather to follow, than to follow God in the way of mercy, I will not say that there is no door of hope for thee, for there may be a door of hope, but this I will say, that thy condition is a lamentable and most grievous condition, and thou hadst need look to it, for this consideration sinketh the hearts of men and women afterwards; If thou shouldest come to thy sick bed, or death bed, perhaps thy conscience will preach that to thee that now I am preaching to thee, and then thy conscience will give ananswer, it is true there was a door of hope opened to me, and then if any Minister come to offer Mercy, I (you will say) it is for those that have a time of Mercy, but God did open my heart, and I did shut my heart against him, and these thoughts and conclusions are the despairing and sinking thoughts of men and women upon their sick beds, and if God never had been coming towards me, there might have been some hope, but what hope is there now for me? Oh! take heed for time to come, any of you, if God be coming in a way of Mercy if this day by the word at this time he begin to open any of your hearts labour to follow him, to go in at this door of hope. Well that is the fourth; again fifthly from this point learn this. USE, 5. If one Mercy be but an inlet to another Mercy, than this should teach all the people of God, to be content to bear one affliction, though it be but a way making for another affliction; the argument runs thus, It is true there cometh an affliction, and by and by another, and that makes way for another, and so the clouds rise after the rain, and how many poor weak hearts are plunged and dejected, they can bear one affliction, I, but when another cometh, and another cometh, at length they fall down under the weight of their afflictions, but if thou be one that belongest to God, and hast the assurance of this point that I have this day been preaching to thee, then use it as an argument to uphold thy heart, It is true one affliction cometh after another, and one affliction maketh way for another, and hath not one mercy come after another too, and hath not one mercy made way for another too? I am sure I have had mercies thick and three fold, and one hath made way for another, and though I have new afflictions making way one for another yet let me bear them, considereing how long a time I have had mercies making way one for another; yet further in the sixth place, the sixth Use of this may be of great consequence too. USE. 6. That if this be the way of God towards his people, that one mercy shall make way for another, than it should be the way of the people of God towards him again, that one duty should make way for another duty, there is a great deal of reason for it, If God be thus gracious to us, that one mercy maketh way for another, than we should be so thankful to him, that one duty of ours should make way for another duty, and this (brethren) is a most excellent thing, that one duty maketh way for another duty; as I told you before, when a duty is accounted a mercy, than it will certainly persevere, and so take this second note of persevering coming in here, when one duty shall make way for another duty, certainly that soul will persevere in Duty. But here is the difference between that which is done by the strength of a natural conscience, and that which is done out of a principle of true sanctifying Grace; I beseech you observe it. There are many I suppose are much troubled in this case of conscience, they say, that one that hath but the strength of a natural conscience he may perform duty out of this strength of a natural conscience how can I know then when I perform duty out of a gracious principle, a principle of sanctifying Grace, and that my duties are not out of the strength o● natural conscience? If I would give but one note and were to study never so long of it, I would give this note rather than any one, and that is this use I am now upon. If one duty that thou performest give strength to another duty, and make thee fit for it, and enableth thee to another duty, this is a sign that it is not merely out of a natural conscience, for a natural conscience though it puts me upon the doing of it, yet it puts not strength in me to do it, but a Gracious principle puts me upon the doing of it, and putteth strength in me to do it, therefore when I am put upon a duty upon conscience, and I find that one duty doth fit me for another, this is surely a gracious principle, not only fitteth me in the same kind, for so you may say, merely through use I come to be more perfect, but when it fits in another kind, in another way, by excercise we come to be more fit for that habit, but here now in spiritual duties, one maketh way for another, though it be in another kind, in another way, this certainly comes from Grace, therefore if you mark this argument, that God's mercies but makes way for another, therefore you will have one duty make way for another, this is a certain sign of continuance of mercy to thy soul. Again seventhly. USE. 7. It should be a use of reprehension of our unbelieving hearts thus. It is the way of God when he comes in one mercy, that we should look upon it as a door of hope for further; but yet (mark ye) our unbelieving hearts will usually draw consequences from God's mercies to nourish unbelief, quite contrary to the raising hope and faith, not to make God's mercies a door of hope to let in mercy, but make it a door of unbeleif to shut out mercy, as you shall find an unbelieving heart working from mercies thus, I, they are mercies indeed, but they will never hold, they are mercies, but they are to prepare me for greater Judgements: and thus an unbelieving heart will work out arguments of unbeleef, from the very mercies of God themselves; This is a great sin, for God bestows mercies to raise up hope, and to help thy faith to work, not to help thy unbeleef to work, and yet (brothers) there are many christians that make no other use of God's mercies, but merely to nourish their unbelief, and to strengthen their unbelief, whereas they should make them a door of hope. Again, an eight Use should be this. USE. 8. Be ye merciful as your heavenly Father is merciful doth one mercy of God make way for anorher? let one good action (I mean of Mercy to your brother) make way for another, do not say I have done so much already, and therefore I may now go on in my covetousness, no, if so be thou hast gracious principles, one action of Mercy must make way for another, one forgiuness of thy brother in one thing, must make way for another, one action of liberality must make way for another thus God dealeth with thee, and do thou so with thy brother, for so is the command, Be ye merciful as your heavenly Father is merciful. Now the last Use which I intended most of all, and is the chief Use of the point, is this. USE. 9 A Use of Exhortation to us all, to follow God on in the way of his Mercies, when God hath opened a door of hope to us, let us follow on after God; 63. Psalm. 8. the Psalmest there speaks of God unto them, but mark what use he makes of it, my soul (saith he) follows hard after God, O! this should be our course, doth God come at any time particularly to us in any way of Mercy? Let our soul follow hard after God, when Jacob was wrestling with the Angel, and day began to dawn, the Angel would have been gone, O! strive and wrestle the more. What! doth the day dawn? many times thou art wrestling a long time with God, & still there is nothing but darkness in thy soul, but thou dost hold on through God's Grace to thee, at length the day beginneth to dawn, God beginneth to let in some light to thy Soul, and yet (it may be) even at that time, God seemeth as if he would be gone, O! stir up thyself then, and wrestle indeed, when the day beginneth to dawn, O! that thou mightest have more might then, as (you know that place that) God bids David and his people, when you hear the noise (saith he) in the mulberry trees, bestir yourselves, for God is going out before you then; So I may say, when you feel God stirring in your hearts, and have some impressions of God upon your spirits, O! bestir yourselves, follow on the good work of the Lord. I remember we read in the gospel, of the poor blind man crying after Christ, O! Son of David have Mercy upon me; some would have had him hold his peace, but at length Christ pitying of him, asketh who it is that cried after him, and those that were by came ●o the blind man, and said thus to him, be of good comfort, for he calls thee; I have observed that he went as fast as he co●ld then, and ●eared no danger of stumbling at any place. So I may say to many of your souls, it may be your case at this present thou hast been crying for the sight of thy eyes, O! that he would show me his truth, and open the gospel, and the mysteries of it, O! that he would open my heart, and give me a soft heart, and a believing heart, whereas I have an unbelieving heart: well, be of good comfort, he calls thee, now he works by his spirit and calls thee, O! now bestir thyself, and go on after God in this way. It is a special part of the wisdom, and duty of Christians, to observe what are the ways of God's mercy towards them, (as I told you before) the connections of them, so I mean the beginnings of them, and therefore take this one note, It is a great reason why many Christians are so long time in darkness, and under the spirit of bondage, because they do not observe the beginnings of God's mercy, how God beginneth with them, because they have not all the mercy they would have, therefore they neglect the observation of the beginnings of mercy: but now if thou hadst a heart to observe the beginnings of God's mercy, and to pray when he gins to open the door, and let in a little light, and so to follow God, thou mightest have been free from the spirit of bondage long ere now. But I must leave particular applications now, and come to the more general, and therefore seeing that this is the thing our condition requires, we must venture upon it at least now, though I should never do any other thing, I could not forbear at this time, that God hath opened a door of mercy, a door of hope to us, to all England, I suppose every one sees it, and among the people of God it is the matter of their discourse, when they come together. Now what is it that should be our care? O! that this door be never shut, that now our iniquities lock it not, now to follow God on in the way of his mercy; that is (brethren) a blessed door of hope, and I may compare this door of hope, to that door that leads into the holy place, 1. Kings. 7.50. the text saith, That the hinges of gold for the doors of the inner house, that door that went into the holy place, it had the hinges of gold. Brothers, those worthies of our land, that God hath called unto our Parliamentary Asembly, they are the hinges of our door, and blessed be God they are not iron hinges, tha● they have not rigid & rugged spirits, not at all to regard the cries of the oppressed, no, they have been unto us as hinges of gold, our door of hope doth hang upon hinges of gold; If I were at this time to speak to that Assembly, those that are the hinges of our door, to those that are our doorkeepers, the doorkeepers of this Door of hope, yea, rather those that are even this door itself unto us, were I to speak, to them I would seek to lay the great charge, of that mighty trust that is committed unto them upon them; never any Assembly in the world had opportunities of greater mercy from God to his people than these have: were I to speak to them, I should seek to persuade, that as ever they would have God open to any of their souls, for themselves or their posterity, when they shall knock at God's door of mercy, that they would be faithful in keeping the door of hope open unto us, & that we might enter comfortably into it; I should cry unto them, that they would set open their own hearts, open ye gates, & be ye opened ye everlasting doors, that Christ the King of Glory might enter into your hearts & families, & be set up there but because I am not to speak to them, but to you this day, I shall direct myself unto you in that that is suitable to this auditory I am preaching to. The exhortation of God to you is; that you would take notice of the great work of God in this door of hope, that you would give him the glory, that you would praise his name for his wondrous works, declare that his name is nigh, and therefore praise him, that you would seek God now earnestly, when he is in a way of mercy. O! that you would seek to praise him now, and praise him as much as ever you can, that you would close with God in the great work that God is about, that according to your several places and ranks, you would further the great work that God hath opened a door unto, that now you would bestir you: while God is stirring in a way of mercy, be you all stirring in a way of endeavours, according unto the mercy God hath sent, that your hearts might be up and kept up, as God's heart is up at this time, and be kept up for ever, and to that end that your hearts might be a little stirred to further the work of God, and towards keeping open this door, take these Considerations. 1. That door of hope that now we have, Oh! it is a door that God hath opened after much knocking; Oh! there hath been rapping at Heaven's gate, mighty knockings there before this door was opened; Oh! the prayers of the Saints that have been put up for to get open this door! they have knocked again and again, and it hath seemed to be barred against them, at length prayer hath got open the door, as God promised, Knock and it shall be opened; This day that word is fulfilled towards us, we have knocked and the door is opened: now that door that is opened by such knockings, O! wha● great pity it were it should be shut again through our remissness. 2. It is a door of hope opened to us now, when as but a little while since we have h●d a door of fears, and miseries, and wrath, and wickedness, superstition, and Idolatry even set wide open, this was a door not long since; Oh! did not God open a door to us so, as if he would let in all wrath and miseries? What fears had we? What kind of communion had we when we met together? What shall we do? Where shall we go? the hand of God is against us, you were afraid that God would let ih a deluge of misery, and at that door let in all his wrath upon us, and not only so, but a door open for all kind of wickedness, all superstition, Idolatry, cruelty; What a door was there open not long since? we may apply that place of Jer. 23.15. where the Prophet saith, Profaneness is gone through the whole Land from the Prophets, from wicked and scandalous Ministers and others. Oh! what superstition and profaneness went throughout our Land, there was a door open from them to all wickedness, such a door as might bring all kind of wickedness. Now that we that had the mouth of such a door laid open upon us, should now have a door of hope opened to us, Oh! praised and blessed be the name of God shall we be unfaithful now to God in this way of mercy towards us? 3. Consider that we have this door of hope opened to us, after that we have been unfaithful, after the opening of other doors, how many doors have we shut to ourselves heretofore? We have had many doors of hopes, other Parliaments before & yet we not following of God, we did wretchedly and wickedly shut these doors upon God, and upon ourselves; and yet that God should open yet another door unto us, Oh Gracious God as they cried at the laying of the foundation of the Temple, Praise, Praise; so we may say now, though the work be not done as we desire, yet at the beginning of it we may cry, praise; praise. 4. This door of hope was opened to us, when in our own thoughts we give all up for lost, when we even thought in ourselves, that God had for eternity shut the door against us, Oh! how have the ministers of God in former times been crying up judgements, and our guilty consciences did close with those truths, and say, surely now God is gone, peace is gone, Christ is gone, hope of God for posterity is even gone, we are made a prey to their teeth, and even swallowed up and now after that we gave up all for gone, and did conclude that God had shut the door for ever against us: yet now for God to open a door of hope, this may work upon our conscences to sanctify the Lords name, and to follow the Lord with all our might in this way of mercy. Yea, shall I say further in the fift place. 5. Consider with what a mighty hand this door of hope was opened to you; I remember I have read that Josephus speaking concerning the destruction of the Temple, he saith that at the time a little before the Temple was destroyed, that the Temple door that refused to be opened by thirty men, it was so great that it required the service of thirty men every mornning to open the door, and every night to shut it, yet a little before the destruction of the Temple, that door flew open alone of its own accord, and they took it as a mighty ominous thing, as the hand of God. Surely this door of hope could not have been opened by all the skill and power of men, they could not conceive the way, God came by his immediate hand and opened it, a mighty hand, a out stretched arm of God hath taken the bars away, and opened this door of hope, now to abuse it, or not to thank the name of God in that, in which Gods hand hath seemed remarkable, Oh! this is a greivious sin, and a mighty provoking of God, since this is the door that God's mighty hand hath opened. Again further. 6. It is a door that many adversaries have laboured to shut a long time, Oh! what devices, counsels, plots, all the ways that possibly could be devised to shut this door, but God hath kept it open, and put in a bar to keep it open notwithstanding our adversaries; We may say of this as Saint Paul in another case speaking of another door, in 1 Cor. 16.9. There was an effectual door opened, and there were many adversaries for it, so we may say that here is a door opened, and many aduersaries there be. Yea further in the next place. 7. This door, Oh! it is a door of mercy by mercy, and therefore be thankful, (I say) it is a door of mercy by mercy. Brothers, had God opened a door of hope, though it had been the valley of Anchor in the other sense, though God had given us the valley of Anchor for a door of hope, in the other sense that the words are ordinarily taken in, that is, the valley of trouble, if God had brought never such troubles upon England, and we had been in never such trouble and confusion for the present, yet if God had made this a door of hope to bring in mercy, we had infinite cause of thankfulness. But yet this is his goodness, that we have a door of hope of mercy by mercy we may say of this door, as the scripture saith of that door in 1 Kings, 6.31. And for the entering of the oracle he made doors of Olive trees, two doors also of Olive trees and carved; The doors of the Temple they were made of the Olive trees, and the Olive you know is a symbol of peace; our door of hope it is made of Olive trees, Oh! we might have had iron doors, and gates to rend our flesh, and we might have passed through fire and water to have come at mercy, but (beloved) we have a door of Olive trees, of abundance of mercies, yea, such a door in the entrance of which we find abundance of mercies, at the very threshold of the door, Oh! what mercies have been found already (I say) in the beginning of the endeavours of those that have been our door keepers, or rather our doors of hope, what abundance of Mercies have been found already? so that I may say of the endeavours of those assembled now in Parliament, as it is said there in the book of the Canticles, of the Church's endeavours in the time of reformation, for so that place is by many understood, in 5 Canti. 5. I risen up to open to my beloved, what then? And my hand dropped with Myrrh, and my Fingers with sweet smelling Myrrh, upon the ●andles of the Lock; what is the meaning of this? The Church of God when Christ had called by his spirit, afterwards stirred by his Grace, began to endeavour reformation, and the very first indeavoring of reformation, when they were but entered upon the door of reformation, Oh! it was very sweet in the Nostrils of God, very savoury, my hands dropped with Myrrh, and my fingers with sweet smelling Myrrh upon the handles of the lock, when I was but indeavoring to open and to reform, than my endeavours were very savoury to the Nostrils of Christ. So the very fingers of our worthies, do they not smell of sweet Myrrh? Are they not savoury in the Nostrils of God, and in the Nostrils of his Saints? They are savoury when their hands are but upon the very handles of the lock; therefore seeing we have such a precious door as this is, we are bound to seek God for the opening of it, and the continuing of it open; but yet further. Considering (brothers) the wideness and the largeness of it; every one that doth but know how the constellation of things are abroad in the affairs in Germany, in France, and Spain, and the Low-cuntries, and every where; they see that God is (as it were) conspiring together, to make this door of our hope wider and wider to us, and to enlarge our opportunities, God in this bids us come and ask what we will and we shall have it, such a wide door that our fore fathers never knew, Oh! how would they have rejoiced to see this wide door of hope opened? Oh! how unthankful, unworthy wretches should we be, if such a wide door of hope as this should be neglected? Nay, Consider not only (brothers) the wideness of this door, but the treasures into which this door opens; to what doth this door open? if it open to that that hath no great treasure in it there needs not so much striving to get in; but if it open to rich and invaluable treasures, than there is need of striving to get in; surely (brothers) this door of our hop● opens into unvaluable and Glorious treasures; what treasures? the liberty of our estates is a great favour, deliverance from oppression of wicked and unreasonable men is a great favour, Oh! much more is our liberty of conscience; Is our liberty of conscience oppressed? That is the oppression that cyeth in God's ears; The oppression of the poor, the oppression of bread, that cryeth, but when the children of God shall cry to their Father, Father, these proud prelatical men are those that take away our bread, they have cried up to God, and God hath heard their cry, and now hath opened a door to deliver us from conscience oppression, and to grant us bread again, to grant bread to us, not only so but it opens to this treasure too, it opens to the treasure of the purity of God's ordinances, and deliverance of us from those burdens. If I should name but this one burden that is upon the Ministers of God, and that woeful burden that is not upon their shoulders only, (if it were only so it were enough) but upon the consciences of men, and that is the admitting of so many profane wretched creatures to the Sacrament; it is an insupportable burden to any conscientious man, that hath to do in such a thing as that was; those that are opposite to God, in the way of profaneness, that we must come and tell them here, take the body of Jesus Christ that was given for thee, no conscientious man but was oppressed by this and not only this, but for you also, for certainly (brothers) there should be an excluding of such from those holy things, and to whom hath God committed the trust of this great ordinance of his? certainly he hath committed the trust to the Church; wheresoever there is a true Church, there this trust is committed, that if you will own yourselves for a true Church certainly you are trusted with it. But you will say, we have no power to do it; plead not so, you have a power, Christ hath given a power to every Church to do it, to purge out the old leaven, & therefore know when there is nothing between your power, & the the excercise of your power, but only suffering and affliction, your power is no power if you excercise not that power that Christ hath given you, the sin will lie upon you, and this is no plea that there is a suffering between your power and the excercise of it. Now if God open a door this way, and we see some light to deliver our consciences from snares, and from these burdens, Oh! it is a blessing and mercy; it maketh a door to open to all God's mercies, for this is the reason many separate from your congregations, not because they judge your Church a false Church, or your Ministry a false Ministry. But 1. Because they have not all the ordinances; of God in the purity of them, there are such corruptions that they cannot meddle with al. 2. They cannot enjoy all God's Ordinances; though the Church be true, and the Ministry true, yet certainly those that are conscientious, and look upon them, they cannot but be afraid, therefore if there be a door of hope to let in our brethren the outcasts of Israel, and to join with them in communion, certainly every gracious heart cannot but think this a precious mercy, that God should open the door of hope, and this should be your prayer and endeavour to the utmost you can, that this door of hope may be so wide, that your Brethren may come and enter in with the peace of their Consciences; As heretofore it hath been the honour of England, that others have come out of other Countries for their Consciences, and have been sheltered here, that now it be not the dishonour of England, that her own children should be driven out from her; because they cannot have liberty of Conscience, and that in things which some think they are but of an indifferent nature; if I say that now it should be dishonoured by casting out, and contemning your Brethren, because they cannot have peace of Conscience, Oh! what a dishonour will it be if it continue? therefore if God be opening his door, this aught to be your endeavour to seek God, and to endeavour that it may be so wide, that those that you Judge in your Consciences to be faithful and godly, may come in and enter in at this door, and enjoy peaceable communion with you. 10. This door it may further the setting up of Christ in his Kingdom of Glory, Christ hath been set up much in England in his prophetical, and Kingly, and Priestly Office, now that Christ may be set up in the Church to rule upon his Throne, to have a door of hope to open to that, that shall have an influence to the general reformation of all the Christian Churches in the world, for the beating down the Kingdom of Antichrist, such a door of Hope have we opened to us. Yea, and further besides this, 11. Consider what a dreadful thing it will be, if this door of Hope should be shut; though it is true, we have some comfortable Evidence it shall not (as I shall speak more by and by) yet who knows but that through our wretchedness, and want of preparation of the hearts of the People of this Land, but that this door may be shut again: Oh! the dismal darkness if once it shut again! Oh! the contempt that will be upon all the Saints of God Oh! the pride, and Rage, and Insolency of the Instruments of Antichrist against them, if this door be shut again! Oh then, if we should once again say, We looked for light, but behold darkness; Oh! it would be blackness of darkness then; what Flies would come out of the Land of Egypt then? How would all Superstition and Idolatry flow in upon us? what would become of your Posterity, and little ones? How would they ever be nourished up in the Knowledge of God and Christ? And you are not likely to enjoy your outward Estates neither: if any of you think you have back doors to get out from Religion to keep your Estates, you may be mistaken, if this door be shut: therefore you have need to follow God all you can in this way to keep it open. 12. Had we hearts but to be faithful with God, though it be not much we can do, yet there is a Promise God made to the Church of Philadelphia, in Revel. 3.7. To the Angel of the Church of Philadelphia, writ these things, saith he that is Holy, he that is True, he that hath the Key of David, that openeth, and no man shutteth, and shutteth, and no man openeth: I know thy works, and behold, I have set before thee an open door, and no man can shut it; surely these are an excellent people: and mark what follows; For thou hast a little strength, and hast kept my word, and hast not denied my Name: Behold I will make them of the Synagogue of Satan, which say they are Jews, and are not, but do lie: Behold, I will make them to come and worship before thy feet, and to know that I have loved thee. God opens a door, and saith that no man shall shut this door; and yet truly (brothers) it is very observable that we have from that famous instrument of God, that brought a great deal of light unto this book, namely Mr. Brightman, that I name for honour's sake, you that are acquainted with his writings upon this book, shall find that he applies every one of these Churches, unto the Churches that should follow after to the end of the world and the estate of them, & maketh it not only literal, but Tipical to tipify God's ways of deal with other Churches to the end of the world, and it is very observable that he maketh the Church of Sardis, to answer to the Church of Germany, just according to his opening of Gods dealing with the Church of Sardis, he prophecies what God should do to the Church of Germany, and so it came to pass, and this Church of Pihladelphia, he did interpret it thirty or forty years ago (so long it is since he wrote it) of the Church of Scotland and see how far God hath made it good: God hath opened a door to them, and certainly such a door as shall never be shut; that which is opened to them, and they not only will have it themselves, but God will make them instrumental for others, and mark how they are described, for thou hast the Ministry, every one looked upon that Church with contempt, a very poor beggarly nation and an ignorant people, had little knowledge of any thing at all, had but little time, but yet thou hast kept my word, though they have little knowledge, yet they will keep his word, yea, mark and consider how far he goes on, behold I will make them of the Synagoge of Satan, which say they are Jews, and say they are the Church of God, I will make them to say they are not Jwes, they are not the church of God, but they do lie, behold I will make them to come and worship before this people, & to know that I am God, even to worship before their feet, & to know that I have loved them; do not those that cried out of them before, and? railed upon them, do they not now begin to be convinced that God was with them, and therefore now we know how they are called by others, what titles now they have different from their former, thus God hath fulfilled it in part upon them, and believe it we shall have a share in that mercy even that door that is opened to us in that way, is so opened as it shall not be shut again; wherefore then to conclude al. 1. Let every one take heed, let the fear of God be upon every soul, especially any of you that are more eminent than others in any place, take heed, as from God this day take warning, that thou be not the least interruption in the great work that God is about; certainly if you be, if you will stand in this door to hinder the good that God is letting in, you will certainly be overcome, you will certainly be vanquished, you can never hinder the work God is about, and therefore those men that are superstitous, Antichristian, and would uphold that work (I say) those men are in some respects more unhappy, than the superstitious and Antichristian men in former times, because that those that before did seek to maintain superstition, & popery, & the like, than it was a time that God was peaceable, and suffering towards the enemies of his people, and was content it should come in then, I mean content by way of permission, not by way of approbation, and did suffer it, but now is the very time that God is quite rooting it out, it is the very time that God is setting himself against it, and therefore they that shall now seek to uphold it, they are men that are most unhappy; because at that time they stand in the door, just when God is coming with his power, and with his strength. O! take heed you have no hand in interupting the great work God is about, and (my brethren) that we may give God the honour of this door of hope. 2. Let us consider with ourselves, what we would have given heretofore, that we might have had such a door of hope, I am persuaded many of us would have laid down our lives, O! Lord if we might have purchased so much good as now is come to England, we would have counted our dearest heart blood well spent. Now seeing we would have given so much heretofore, O! what shall we render now? that strength that we should have spent under the cruel rage of our adversaries, O! Let that strength be now spent to the praise and honour of our God under his mercies: there is a notable place of scripture for that in the 119. Psalm. 134. God had delivered him from his oppressors, and therefore he would keep his statures; Thou hast (O Lord) delivered me from my oppressors, therefore will I keep thy statutes; So that strength that we should have spent under the cruelty of our oppressors, now should be spent in the keeping of God's statutes, and following the ways of God. 3. Let our hopes now rise higher, God would have our hopes raised higher, seeing he hath opened a door let us stand in the door, and let us not be discouraged, though we think perfect reformation a difficult thing, yet (brethren) perfect reformation now is not more difficult, than that we have now was difficult a year or two ago; a year or two ago that we now have was as unlikely, as perfect reformation now is; and therefore we are to raise up our hopes to higher & greater things: and therefore the King when he smote the ground twice or thrice, he should have smote seven or eight times. And (brethren) we have to deal with a great God and his design is to magnify his great name in the good of his Church, in the 17. Psalm. Thou hast showed thy marvelous loving kindness, The word as is is taken by some may be read, Lord, make thy loving kindness wonderful, miraculous. God loveth to make his loving kindness to his Church miraculous. Now (brethren) we may hope to have that from God, that shall make God appear a wonder-working God, that shall set up God in his glory, now this reformation in our land, it shall set up God in his glory, that we hope for, our hope is at the lowest except we hope for such great things, as may set out God to be an infinite and great God. An ordinary reformation in deliverance from the oppression of the state, it is not enough to set out the infinite pardoning and loving kindness of God, wherefore then for the conclusion of all, O! let every one therefore now go on in the name of God, and stand in the door, and look how God is coming, and close with him, and meet God in every way of his mercy, in Reve. 4.1. the text saith, There was a door opened in heaven, (brethren) certainly there is a door opened in heaven, let us encourage our hearts, and do what we can in our places, and with the strength that we have, let us open our hearts, and open our desires to him, let him know that we are willing to venture our estates, our liberties, our lives, and all that we are or have to maintain a good cause, God hath done much, he will do much in Psalms. I have brought you out of the Land of Egypt, open your mouth wide that I may fill it, I have done great things, brought you out of the land of Egypt, open your mouth wide that I may fill it. Certainly God he hath delivered us from the Egyptian bondage, let us open our mouths, and our hearts, and our Arms, and our hands wide, and the Lord will fill them, and now the Lord grant to every one of you as he did to Lydia, the text saith, the Lord opened her heart, and so the Lord open your hearts. And as ye read there was an effectual door of faith opened to the Gentiles, so let this be the conclusion of all, I pray that at the last there may be a door of faith opened to this Congriation, to receive these truths that have been delivered by faith. OLD AGE IS A Crown of Glory, Especially When found in ways OF RIGHTEOUSNESS. Preached before the Company of Mercers at their Chapel. May, 20. 1641 Proverbs, 16, 31. The hoary Head is a Crown of Glory, if it be found in the Way of Righteousness; I Have lately in this City Preached unto Young men, and at this time supposing this auditory to be intended chief for grave Citizens (though others come in) I have prepared to speak suitable unto them; Psal. 148.12. Young men and Old men are called to praise the name of the Lord; as it was a blessed time when the children cried Hosannah, upon Christ's coming to purge the Temple (for that was the occasion) so it shall be and is a blessed time, when Old men are coming into God, in the praise of his great works, when God shall reign Gloriously before the ancients of Israel: we have such a prophecy in Isa. 24. verse the last. When the Lord of Hosts shall reign in mount Zion, in Jerusalem, before the ancients Gloriously; A blessed time when the ancients shall behold the Glorious reign of Christ, and be joyful in it: and in Revela. 4. It is prophesied again of the Elders (in the latter end of the chapter) that the Elders fell down and worshipped him that liveth for ever, and cast down their crowns before him. This text of mine it is a proverbial sentence, setting out of the Glory of Old men in the ways of righteousness, we may spare dependence, for the proverbs are not as jewels linked in a Bracelet together, but as so many several Diamonds lying one by another, and some of them several Diamonds lying (as it were) in a box together; Now this proverb hath in it two Diamonds set upon the crown of Old men, one below it, and the other a top of it, that below it is the Hoary Head, and a top of it is found in the way of righteousness. The hoary head is a crown to Old men, if it be found in the way of righteousness. Two doctrinal points we have in the words, the First is. Doct. 1. That Old Age is an honourable thing, it is a Crown of Glory. Doct. 2. But then especially honourable, when it is found in the way of righteousness. For it is not wholly limited to the way of righteousness, the word [IF] is not in the original, it is honourable howsoever, but then most honourable when found in the way of rigoteousness. I shall first prosecute the first Doctrine. It is a high expression of the Holy Ghost here The Hoary head is Glory and it is a Crown of Glory, Corona ornatissima saith one Interpreter, a Glorious Crown, Corona exaltationis, a Crown of exaltation saith another Corona pulchritudinis, a crown of beauty saith another, The hoary head is a glorious crown, a crown of exaltation, a crown of beauty. 1. God honours Old Age, as by speaking honourably of it in Proverbs, 20.29. Grey hairs are the beauty of Old men. 2. God honours it by promising Old Age to the keeping of the commandments, in Deut. 4.40. And you know that first commandment with promise, the fift Commandment, honour thy Father and thy Mother, that thy days may be long in the land which the Lord thy God giveth thee. 3. God honours it by preferring it before all riches, and before all other kinds of honour's Proverbs 3.16. It is said, that in the right hand of wisdom is length of days, in her left hand is riches and honours, riches and honour is but in the left hand of wisdom, and length of days is in the right hand, thus God honours Old Age. 4. God honours it by giving a charge unto others to honour it, in Leviti. 19.32. Thou shalt rise up before the hoary head, and honour the face of the Old man, and fear thy God, I am the Lord; It is one of the most solemnest charges that we have in the scripture, mark with what gravity and solemnity the charge goes; thou shalt rise up before the hoary head, and honour the face of the Old man, and far thy God, I am the Lord; your fear of God is laid upon this, And because I see many young ones here, I shall somewhat direct my speech to you, to you that make any profession of Religion, you must manifest it in this; would you make it appear that you fear the Lord? Thou shalt rise up before the hoary head, and honour the face of the Old man, and fear the Lord; this is one work of fearing of God, to do this in obedience to God, and if you be bold and impudent before the Aged, know this is an argument that the fear of God is not upon you; The beauty and glory of religion is to be shown in the duties of our relations, as between Father and Child, Servant and Master, inferior and superior, young and old, except religion doth manifest itself in our relations it is all in vain, Thou shalt honour the face of the Old man, and fear the Lord; God lays the fear of his name upon this, and this is a great honour that God puts upon Old Age. Secondly, It is honoured by all good men. Job. 32.5.6. And so Elihu there honours the Aged in divers verses, and when Paul writ to Phylemon, in verse 9 of that Epistle, he maketh it as an argument, and Paul the aged, knowing it was a powerful argument indeed with Phylemon. Thirdly, Old Age is honoured by the heathen themselves. I remember I have read of the Lacedæmonians, when their Ambassadors were at Athens, upon a time they were in a Theatre, where abundance of people were gathered together, there cometh a grave Old man in, and presently the Lacedaemonian Ambassadors in reverence to the Aged man, they risen up to make the Aged man room and place, upon this all the Athenians gave a great shout in applauding this their work, that they being strangers would show such respect to age, and this was when they came into a Theatre. This is a good rule when they come not into theatres, but into places of God's assemblies, when Aged men come not into theatres to see plays, but when they come to worship God, and hear his word, that young men should rise up before them, and reverence their Age, and show reverence and respect to them; and know I speak not this as a moral work, but as that wherein you should show the fear of God. Fourthly, It hath been accounted in scripture a sign of great humanity, when the Aged are so honoured. In Deuteronomy, 28.50. There is a notable Place, God threatens that he would send a nation of fierce countenance, which shall not regard the person of the Ol●: It is an inhuman nation, of fierce countenance, that shall not regard the person of the Old. Fiftly, When God would threaten a judgement against a family, he threatens that there should be no Old man in it. 1 Sam. 2.31.32. Quest. But why should Old Age be so honoured? I have not time to search fully into the reasons of it, (there are others things that I especially intent at this time that are behind) but yet somewhat I must say. First. Answ. 1 They had the possession of the world before you, and they have been means to keep the world, instruments to keep it in that order, and in that good condition in which it is. 2. They are to be supposed to have knowledge, Prudence, and understanding, and Old Age is knit together divers times in scripture, and I remember the Chaldee paraphrase upon that place, thou shalt rise up before the Old man, translate it with this word, qui doctus est in Lege, before him that is taught in the Law, supposing that all Old men should be men of understanding, and men of knowledge, and indeed an ignorant Old man in these times of knowledge is a monster in the world, having had such a time of light as we have had shining so clearly, dazzling our very eyes, and sparkling continually in our consciences. Again. 3. Old Age is that that all desire to come unto, and therefore honourable. 4. There is a kind of image of God's eternity upon it, God himself hath this title of the ancient of days. USE. 1. If God then thus honours it, and puts this honour upon it, O! let us all honour old age, let there be a reverend carriage of you towards them let them see the work of Godliness the fruit of Godliness, especially governors in in their servants, parents in their Children, that they may see that since they were more godly, they have more reverence to old age, Advise with them, be willing to be guided by them, and yet not so far as to give so much unto age, as to make it to be a rule of actions, as to be led into any error by it. When antiquity is pleaded for that which is not truth, it is but the very mould (as it were) of error, many men when they are (as it were) mired in their error, and know not how to get out, especially in way of dispute, than they will seek to help themselves by antiquity as we read of Jeremiah when he was put into the mire, they put old rotten rags under his armholes to lift him up, so many being plunged in disput, when they have nothing else to say, they think to get together old rotten rags of antiquity, no true antiquity, for that is antiquity that is according to the first original of all antiquities meus Jesus Christus saith Ignatius, and Crisostom saith, Christ said not that I am custom, but that I am the truth. There is a great deal of power I confess in old age, for to prevail with the younger sometimes in tha that is evil, and in this sense the holy-ghost bids us call no man father, no man must be called Father, to have the authority, to be a rule of our actions against the truth; we have a notable story in the 1. Rings. 13.11. of the prophet that God charged not to return back again the same way he came, and when he came to the Court, not to stay, nor eat in that place, but when he came to the Court, than they laboured to persuade with him that he would return, that he would stay and eat, and he could easily put off a company of young gallants at Court, but when he came unto the old prophet, Now there dwelled an old prophet in Bethel, (saith the text) and this old prophet he comes and he prevails with him to go against the command of God, it seems he had some reverend respect unto his age, and so he prevailed with him when the other Courtiers could not. We must take heed that antiquity never so prevail with us, no, not any old prophet, but though we must not be led into error through our respect unto them, yet still keep our reverential respect towards them, especially you that be Children, reverence you your old parents, in Prov. 23.22. there is a charge, harken to thy father that begat thee, and despise not thy mother when she is old; Hear thy Father that begat thee, and despise not thy mother, because they being weaker are more ready to be despised, therefore God giveth a charge that none must despise their mothers when they are old. 2. Give respect to them by being dutifully obedient, harkening to their counsels. Even Esau himself that was so wicked, yet he would seem to give some respect unto his old father Isaac, as in Genesis. 18.8. And Esau seeing that the daughters of Canaan pleased not Isaac his Father, than went Esau to Ishmael, and took unto the wives that he had, Mahalath the daughter of Ishmael Abraham's Son etc. When Esau saw the daughters of Canaan did not please his father, Esau would go and take the daughter of Ishmael Abraham's Son, he would not displease his own old father, no not an Easu, no, not a profane Esau he would not displease his own old father, not in his match, in his choice, but would choose those that he thought were most agreeable unto the mind of his old Father. 3. Give respect unto your parents in bearing good will to them. The very reason why many would fain have their old parents to be from them, or they from their old parents, is indeed an argument (if it were considered) why they should rather desire to have their parents with them, namely, because they have many weaknesses, therefore thou shouldest rather desire to have thy parents with thee, that thou mightest cover their weaknesses, and bear with their weaknesses, who is fit to do it than thee to thy parents? the stork will teach thee to provide for thy old parents, they will help them to fly, and feed their old ones when they are not able to do it themselves. 1. It is a great evil in a commonwealth, and a sign of great confusion, when young ones shall behave themselves proudly against the old, in Isaiah. 3.5. when the young come and behave themselves proudly against the old, it is noted as a great argument of God's Judgements upon a Kingdom, and indeed it is a sad and grievous disorder, we love the houses and the Towns in which we were borne, much more than the loins and the womb in which we were borne, to which we should give a greater respect. And. 2. God threatens those that are disobedient and stout to their parents, that the very ravens shall pick out their eyes, and under the law they were to be punished with death, if any parent would come and charge his son with disobedience, he was to be stoned to death. USE. 2. You that are old and ancient, seeing God hath put honour upon you, take heed you dishonour not your hoary hairs. God saith you are a Crown of Glory, dishonour not you this your Cown of Glory, for your white hairs will make your sins so much the blacker; and we read in Numb. 6.7. that the high priest might not defile himself because the consecration of God was upon his head. There is a Crown of Glory upon thy head, therefore defile not thyself. I have read of a Lacedaemonian that wore his beard very long, and it was white, and one asked him why he wore it so long, he gave this answer; I wear it long that I seeing my white hairs may do nothing dishonourable to them, may do nothing unbeseeming those white hairs of mine. If thou shouldest do any thing unbeseeming thy Hoary head and Crown of Glory, thou takest the beauty away from thee, there is a Puerilis Senectus, an Old man may be a Child, as well as a young man may be Old. A young man may be Old in respect of his spirit, and demeanour, and carriage. And much vanity may appear in those that are Old, to make them be as Children. Titus. 2.2, 3. you have there the exhortation of the Holy Ghost to Old men, how they should carry themselves with all gravity, and with modesty. It is a notable place that we are to observe that Rehoboam though he were above forty years Old, yet the scripture (you shall find in 2. Chron. 13.7.) calls Rehoboam a Child, he was but a Child, one that had a very childish Effeminate heart, when Rehoboam was young and tender hearted, and could not withstand them, young, a child, tender hearted, of a softly heart, a foolish Effeminate childish spirit, that is the meaning of it, and yet this Rehoboam was above forty years Old, whereas Joseph was a young man, and the scripture in Gen. 45. calls him a Father unto Pharaoh. But Thirdly. USE. 3. If it be an honour to live many years in this world, O! What an honour is eternity then to live for ever? It hath been counted a great honour to have but any monuments of men after they are dead, to last for a great while, Julius Ceasar he hath appointed his ashes to be kept in an urine in a Room to this day, (as they say) so very honourable is a monument. But then to live to all eternity with God, what honour is in that? If the hoary head be a crown of glory, what crown of glory is it for a man to have eternal life? to have that eternal crown of glory put upon him, what are a few years here in this world, in comparison to eternity? but a little plash of water in comparison of the infinite ocean. If thou hast cause to bless God for a few days that he hath lengthened out to thee here, what cause hast thou bless him for the hope of eternal life? Again. USE. 4, If the hoary head be such a Crown of Glory, if it puts honour upon men, What then doth eternity itself put upon God? If men be to be honoured because of a few years here in this world, how is God to be honoured then that is eternal? God doth glory himself in his eternity, I am he that inhabiteth eternity. And the Elders in Revel. 4.8. they fell down and worshipped him that was, and is, and shall be for evermore. I remember Pareus tells us of a custom of the Turks, that they use every morning to have one proclaim aloud, The lord that was, and that shall be for ever, the Lord is eternal, he hath no beginning at al. Thou art but of yesterday, though thou hast lived now many years, the Lord he shall have no end at all, but though thou livest long, yet it will be said within a little time, such an one lived so many years and is dead; as it is in Gen. 5. There Methuselah and others lived thus and thus many years, and Adam and others, and they died. And I have read of one that hearing that Chapter read, that such an one lived so many hundred years and he died, and such an one lived so many hundred years and he died, it made such an impression upon his spirit, as took him off from all the things of the world, and caused him to mind the provision of his eternal estate, and was the cause of his conversion, by reading the years of so many men's ages, and yet they died. Remember it must be said one day, such a man was seventy or eighty years Old and he died, but God abides for ever, we are but as grass. And therefore if God will have honour put upon you because of your Age, put you honour upon God because of his eternity: God he can have no time added to his time, there is no succession of time with him, God cannot be said to have continued, or to have lived a longer time now, than he did live before the world began, there is no time added to him, he is beyond all measure of time, and it is good for us when we enjoy any continuance of time in any comfort, to worship the eternal God, to have our hearts to delight in that eternal God that is beyond all time. It is a very observable place that we have in Genesis concerning Abraham, it is in Gen. 21 That when Abraham had been going up and down a while, and afterwards had a resting place, the text saith Abraham planted a grove in Beersheba: that notes that he was to abide where he planted a grove: and what then? and he called there upon the name of the Lord, the everlasting God. This is the first time that God is called in Scripture the everlasting God, and then did Abraham call upon the name of the Lord, the everlasting God, when God did grant unto him ●ome abiding in that place where he was, that he could stay and plant a grove. Hath God caused an abiding in you, that you have lived a long time in this City in a prosperous condition? do you learn to call upon the name of God the everlasting God, give honour to the eternal God? But we must pass from this first point though it be a point of great use; yet the second is the principal, The hoary head is a crown Glory; but when? When it is found in a way o● righteousness. That is the Second. Doct. 2. That it is the way of righteousness that puts the Crown of Glory indeed upon the hoary head. That is the Diamond that is a top of the Crown, if the hoary head be an honour, this is the honour of that honour, if it be a Crown, righteousness it is the Crown, of that Crown Mensura vitae non est longitudo sed honestum, The measure of life is not the length of it, but Godliness is the great honour we are to measure our life by. I suppose you have heard the speech of him that said, I have been long, but I have not lived long. Old men except they be righteous, they are long, but they can scarce be said to live long. If it be found in the way of righteousness, that is, supposing that you have been Godly from your youth, and so grow up to be Godly while you are, than that honours indeed: for though it be good for men to begin to come into the ways of Godliness at any time, and it is never to late to come in, yet to be Elementarius Senex, that is rather a dishonour to be a beginner when you are Old, in the great work, you should be treading in all your days, rather a dishonour (I mean) that you do but then begin, therefore surely the text means this: If it be found, that is if you have gone on in the course of your life in righteousness, and so your Old Age doth not begin righteousness in you, but findeth you in the way of righteousness, you are in the way of righteousness, than it honours. It is spoken to the honour of that disciple Manason, in Acts, 21.16. There went with us also certain of the Disciples of Cesaria, and brought with them one Manason of Cyprus an Old Disciple, with whom we should lodge; An Old Disciple, it is a mark of honour unto him that he was an Old Desciple; and so Obadiah. 1 Kings, 18.12. I have feared God from my youth, (saith Obadiah) and he speaketh of it, and the Holy Ghost records it as a great honour unto him, I have feared God from my youth. If any of you (for at that time Obadiah was grown ancient, if any of you) can say so, with Obadiah, The Lord hath now given me length of days, and I bless his name that (though in weakness yet) I have feared God from my youth; Oh! this is honourable. As it is reported of Policarpus, Policarpus when he was about to die by Martyrdom, they would have him to renounce the truth, Oh! (saith he) these eighty six years I have served Christ, and found him a good master, shall I leave him now? What an honourable speech was this for him to be able to say, these eighty six years have I served Christ and found him a good Master. Will you appeal whether you can say, these sixty, these seventy years, or forty years I have served Christ, and found him a good Master, if you can, this is honourable if you be found in the way of righteousness. 1. This is a great evidence of the deep rooting of your Grace, and so puts a greater honour upon you, it is an argument Grace had a very deep root, in that it hath held out all this while, and flourished all this while. You know the seed that was sown in the stony ground, it came up a little for the present, but vanished away, but that that was sown in the good ground, it came up and flourished though in the heat of the Sun. Many have a good beginning as Nero, ●hough he were an abominable wretch afterwards, yet his first five years were very eminent for forwardness in Godliness, but afterwards fell off. But now if you shall go on and hold out till you be aged, Oh! it is a blessed evidence of the deepness of the root of Grace in your hearts. That is the first. 2. Those that are Old in the ways of righteousness, they cannot but be supposed to be very eminent in Grace and Godliness, they have gotten much in the ways of Godliness, they have grown to some excellency in holy ways; John he began young, and continued Old in Godliness, for so he was, he was near a hundred years Old, he could not be less, for his banishment was in Domitian's time, which was eighty years after Christ, that he was banished into the Isle of Pathmos, and then he could not be less than above a hundred years Old, and then he had divine revealations revealed unto him. Those that have continued long in Godliness, grow to a great eminency in Godliness. Obadiah (as some think) was that prophet Obadiah afterwards, that had continued long in the ways of Godliness; It is not with Grace as with nature, nature cometh to a period, and then decays, but Grace groweth and flourisheth, though the body grow downward, yet Grace will grow upward; It is the promise of God in Psal. 92.14. That those that are planted in the house of God, they shall flourish in the courts of God; Those that are planted in the house of the Lord, shall flourish in the courts of God, they shall still bring forth fruit in Old Age, they shall be fat and flourishing; that is the promise of God, and therefore it cannot but be imagined, that there is a great deal of eminency in such, and therefore to be honoured, having a crown of Glory upon them. And thirdly. 3. Those that have continued long in the ways of righteousness, they have had many experiences of God, wonderful experiences of the ways of God, the faithfulness of God, the mercies of God, the truth of God, in the course of his providence unto his Churches, and this is an honourable thing, David in Psal. 25.6. he speaks of God's mercies of Old; and in Psal. 74.12. there you have been speaking of God, he was a King of Old, and in Psal. 44. And the begning, there our Fathers have told us things of Old what thou hast done Psal. 119.152, I have known thy testimonies of Old. To have the experiences of Gods will, and of God's ways in the passages of his providence of Old, is a glorious thing, and so they that are Old in the ways of righteousness, they come to know exceeding much of God's mind in that regard; and this is a crown of Glory. And Fourthly. 4. They that are Old in the ways of righteousness, that they give a good testimony to the ways of righteousness that they are good; An Old Servant that will not leave his master, gives a good testimony of the goodness of his Master. The Bee that sticks long at the flower and will not go away, giveth a testimony that there is a great deal of honour to be sucked out there. As Apostates that fall from God's service disgrace it, and (as much as in them lies) tell to the world, that there is not that good in the service of God as others bear them in hand there is, but those that are Old, and can say as Policarpus, I have found him a good master all this while, they honour Gods ways. 5. It is honourable because there are so few that continue till they be Old in the ways of Godliness; If we set many plants, and most of them vanish and come to nothing, but there is one or two that flourish, and come to be trees, and so prosper, we love them the better, and delight in them the more: so because God sees there are so few that continue in his ways, therefore those that do are the more prized by God, and the more honoured by God; So Paul he tells us that of the most he was forsaken; 2 Tim. 1 15.16. He prays for the house of Onesiphorus, because he had kept by him when most in Asia had forsaken him; that is honourable. Again, Those that continue in the ways of Godliness they are honourable before the Lord, because they have passed through many difficulties in the ways of God. A soldier that hath passed through man● dangers and dfficulties in the King's service, is so much the more honoured. We read of Solomon, 1 Kings, 2.26. That he honoured Abiathar because he had suffered so much affliction with his Father of Old: so God will honour those that have suffered many difficulties, those that have gone through many changes of time, and yet continued upright God will exceedingly honour; in Luke, 18. Because you have endured with me in the time of temptation, therefore I have appointed unto you a Kingdom, (saith Christ.) Again. It is an honourable thing to be Old in the ways of righteousness, because these have much acquaintance with God, they come to be of God's long acquaintance. Now we delight much if we can meet with one that is of our old acquaintance, we say Oh! Such an one is my Old acquaintance, he was my father's acquaintance, therefore we prise him now. Now an Old man that hath been a Godly man a long time, he is our Old acquaintance, an Old acquaintance of God our Father, and therefore we honour him; in Exodus, 15.23. Where Moses praises God (saith he) he is our God, and our Father's ●od. Is it an honour to God that he was our Father's God? Then it is an honour to you that you are Gods that are our Fathers, that you are our Father's Saints; if God be honoured for being our Father's God, than you are honoured for being one of our Father's Saints, God's Saint who is our Father. We read of Moses that having been but forty days conversing with God upon the Mount, and his Face did shine, if conversing with God forty days makes his face shine, what will it be to converse with God forty years? Oh! how must their faces needs shine being so long acquainted with him. 8. Those that continue gracious Old, they have done a great deal of service, and therefore honourable; especially if they have been in public places. A public Minister that hath, continued to be Old in service for God, he is an object o●●uch honour, to be exceedingly reverenced. I remember it is reported of Basil, that when the officers came to apprehend him, the story saith he was about holy duties, and the gravity and sparkling holiness of countenance, made the officers to fall down backwards, they were not able to bear it. A man that hath lived long in the service of God, is very honourable before the Lord, & before men we honour our Old Servants, if any one hath been your Old servant, you will not see such an one want; he hath been my Father's servant, before me, and an ancitent servant to the family, and therefore not to be disrespected; shall we respect ancient servants to the family and company, then how much more is an ancient servant to the Lord to be respected? How will not many Glory in this, that they have been in the King's service thus long? Oh! this is worthy of Glory, that thou hast been in the service of the Lord so long. 9 Oh! It is a crown of Glory to be Old in the ways of righteousness, because thou art near to that eternal crown. Rom, 13.11. Our salvation is nearer than when at first we believed. Thou art even almost at the heaven, and when thou art looked upon thus, thou art to be honoured in that regard, An Old soldier that by being long in service, cometh to have the next place of preferment to be due to him, he is looked upon with respect and regard. It may be the next place in heaven is like to be thy portion, thou art near unto thy Glory. Young men are to go on in their warfare here, but thy warfar is even accomplished, in Isa. 40. Comfort you, comfort you my people, for their warfar is accomplished. Now those are to be honoured, it is a glory for a man to be near the Kingdom of heaven, to be near this crown of eternal Glory. 10. If thou continuest Old in the ways of righteousness, than thy crown of Glory shall be exceeding great, exceeding glorious. The longer thou stayest for it, the more glorious it shall be; the longer thy crown is a framing, the more full of Diamonds and Pearls it will be when it cometh. I have read of an Emperor's Son, that one speaking to him about the glory he was like to have hereafter, I, (saith he) the Cooks are a long time preparing the dinner, but we shall have the better cheer when it cometh. So though God hath let those that are ancient and Godly, live here in their Pilgrimage a long time, yet when it cometh they shall have the greater Glory. Put all these together, and certainly it must needs be, that the hoary head must needs have a crown of glory, if it be found in the way of righteousness. USE. 1. We have cause to lament, that we have so few objects to honour as we have. Indeed It is a most glorious sight to see an Old gracious holy man, that hath been from his youth holy and Godly, it is indeed a most glorious sight, and may well draw the eyes of all to behold it. I remember Josephus saith, that Moses when he was but little, he had that beauty upon him, that all that passed by were even enamoured with his beauty, and they could not pass by but they must stand and look upon him. Truly if there be a beautiful honourable object in the world, it is to see a hoary head in the ways of Righteousness; but O! woe to us that we have so few of them among us, blessed be God that there are any, but how happy we if we had more such objects to honour. That there are but few I give you these evidences. First. 1. How few old ones have we that delight when they come together, when they meet in their companies, to relate the experiences of the ways of God, of the passages of God's providence, of the faithfulness of God, and of the goodness of God to them, and to his people, so as to give glory to his name: when they come together they tell a great many of old tales, or old fables, they delight themselves in telling the tricks of their youth, what they have done in such an Inn, in such a Tavern, or in such a company; they can revive their youthful sins again: but to discourse of the providence and ways of God to them of old, to give glory to him, where find you this? Again secondly. 2. How few old ones have you that are fit to instruct young ones, and to come & encourage them in the ways of Righteousness, and to tell them what they have found in God's ways, and so to provoke them on to the ways of righteousness? 3. How few old ones have you that can delight to see God, yet appearing more gloriously in his ways, in his truth, and ordinances than he hath done? nay, are not many vexed, and think to cast off all with an apprehension of novelty? new things that we have, and so upon that vex and fret, and wish that things were as they were formerly of Old? 4. How many have we that are ancient, that are spiritual and heavenly, that can say with Paul, Now I have finished my course, and have fought the sight of faith, and henceforth is laid up for me a Crown of Glory, Come Lord Jesus, come quickly. Certainly if old age be found in the way of sin, it is as dishonourable as it is glorious when it is found in the ways of righteousness 95 Isaiah 20. a sinner a hundred years old shallbe accursed (saith God) a sinner a hundred years old; we read in Exe. 8.12. When God would show the superstitious idolatry of his people there, he brought Ezekiel and shown him what the ancients of Israel did. O! it is a sore and heavy thing when as the ancients of Israel shall any ways countenance the ways of superstition and Idolatry; and therefore in 9 Ezek. 6. when God would come against his people in the ways of his judgements, than God had the destroying Angel begin at those that were old, first, and strike them first; I, it is a blessed thing when the Hoary head is found in the ways of righteousness, but when we have white hairs and black consciences, that is a grievous thing; Instead of being old in the ways of righteousness, to be old in adulteries, in Ezek. 23.43. it is said there, she was old in adultery, that is an aggravation of her sin, that she was old in adultery: yea, to have the wantonness of their youth, that be now come to their old age, to have their old age be a sink to the diseases of their youth. Those that are old in sin, they shall have old wrath heaped up for them, Ezek. 25.15. it is an agravation of wrath, that it is said to be old wrath, there is old wrath as well as old sins; An old enemy of God is a most dreadful thing, for him and his forefathers to have been old enemies to God, an old earthy muckworme; to be old and yet ignorant and superstitious, to be an example to draw others to that that is evil, through the venerableness of their age, this is a sore and a very grievous, and an evil thing; the Lord speak to the hearts of those that are so, because they have so little time to make provision for their souls, to make up their peace with God, and it is hard for them to do it; they that have been in captivity seventy years, as we read of the children of Isarael, that they had been in captivity seventy years together: and so there are many men and women, that have been in captivity under satan for these seventy years, perhaps for eighty years together, O! how hard is it to work upon them? as if a candle lay a long time in the wet, it is hard to light that candle: it is as hard to work the work of Grace upon any, that have laid soaking a long time in their corruptions, I will not say it is impossible, but give me an example of one man, that hath been converted when he was old, only one seemeth to have from probability of it, and that was Manasseh, but (except that) I know no example of any, not that it is impossible, only this I speak to cause those that yet have not made up their peace with God, and yet they have one foot in the grave, to look about them while there is time, it is possible, but we must make account of it as a mighty great thing. God must magnify his free grace towards you, for how shall God have his end in working upon you? what service shall God have from you, when you have given away your former time in the ways of sin? the Lord speak to your consciences, and humble them before him at this day, for their condition is sad, and it is a most dreadful object. As it is a most glorious object to behold one righteous in his old age, so it is a dreadful object to see an old drunkard, an old swearer, an old profane man is a most dreadful and fearful object to behold, but we hope that the Lord hath some objects among us, that call for much reverence and respect, and to them I desire rather to speak. USE, 2 By way of encouragement, and by way of exhortation, much peace and comfort is due unto such, the Lord and saints look upon them as honourable. Thou art a Father in Israel, and God remembers all that thou hast done for him these for●y, these sixty years. I remember Luther saith, That one gracious action is more excellent than heaven and earth, Millies quam caelum et terra (saith he) one gracious action; and there is a truth in it, there is no gracious action but hath more excellency in it, than the frame of heaven and earth. Then those that have continued long in the ways of God, and have grown Old in them, Oh! how excellent are they that have performed so many gracious actions, and all are treasured up with the Lord; know the Lord hath Old mercies for thee, who hast been an Old disciple, and he will not forsake thee when thou art Old. Psal. 71.9. Cast me not off in the time of Old age, forsake me not when my strength faileth. And in verse. 18. now also when I am Old and grey headed, Oh God forsake me not. If thy conscience tells thee, tha●●hou hast endeavoured to serve God from thy youth, to do good in the place God hath set thee in, thou mayest now go with comfort unto God; Oh Lord! now forsake me not whe● am Old, leave me not when I am Old. Now thou ●ast the blessings of the people of God upon thee, and whensoever thou goest out of the world, Oh! the sweet savour that thou wilt leave behind thee, thou art a glory and honour to all thy children, and shalt be after thou art dead and gone in Proverbs, 17.6. children's children are the crown of Old men, and the Glory of children are their fathers. [The glory of children are their Fahers] I, when their Fathers are gracious and Godly, than ●●ey are the glory of their children. As now? what an honour is it, that a child came of such an one? Oh! this young man he had a very gracious Father, an ancient grave Citizen, he did worthily in his time, he did God a great deal of service, he was a man of excellent gifts in the place where God had set him, surely there is a blessing for this child that had such a Father; why? The very mention of thee that art Old, is an honour to thy child after thee; wherefore, seeing God hath put a crown upon thee, labour still to brighten this crown more and more, to make it more glorious before thou diest, and that is the business I have to do, (and then I shall wind up all) to show to you what Old men should do to make their crown more glorious, how they should exercise the work of righteousness so, as indeed to be glorious when they live, and when they die, and so, eternally afterwards. The first is this. 1. Bewail the sins of thy youth; that is one work that is a very suitable work for Old men, wherein their righteousness should run; bewail the sins of thy youth, and bless God that thou hast time to bewail them. Thus David in Psal. 25. Oh! remember not against me the sins of my youth, Oh! the many evils of my youth that have passed from me! Oh! happy had it been for me that I had beg●n sooner in the ways of God. It was Augustine's grievous complaint, Domine nimis Sera etc. Oh Lord! I love thee too late, said Austin when he was an Old man. So all you that are Old and ancient, look but to your former times, whether you did be●●● to grow gracious when you were young, if you have cause to say, Oh Lord! I began to love thee too late, it had been happy for you had you begun sooner. 2. Labour to redeem the time, to do much for God while he continues thy time. It is a little time thou hast to live, Oh! let much be done in that time; The best of you have neglected the forepart of your times, double now your diligence in the latter part of your times, labour to redeem it, by putting on others in the ways of Godliness that they may be more forward than yourselves, to leave a succession of Godliness after you are dead and gone. Think with yourselves, what shall I go out of this world and do God so little service as I have done? how little and poor service God hath had from me all my days. Again. 3. Encourage those that are young, that are to come after you; as David, come children and I will teach you the fear of the Lord, tell them what you have found in the ways of God, how sweet and how good they have been to you, labour with your servants and children, that when you die you may die so much the more comfortably, take heed of checking of young ones in their forwardness in the ways of God, take not advantages against them, that if they do offend thee in the least degree: I, this is your religion, this is your forwardness, this is your profession. Oh! if you were gracious yourselves, you would be wary of checking of them in the ways of religion. It is true, if any of your servants or children, make profession of religion more than others, and yet shall be negligent in their duties, they are to be rebuked so much the more sharply, I but you must do it with Gravity, and tenderness of affection, and with sense of the name of God how that suffers, and this would beseem you to speak to them as in the name of God, to charge things solemnly upon their consciences and to sanctify them by prayer: but in every passion to be checking them for their forwardness in religion, surly this is an evil; If they should make their moan to God, and appeal to God, that thy endeavour to please you what they can, but you take the rather advantage against them, because of their forwardness in religion, O! this will be heard in heaven against you. 4. You that are Oldl, abor to beautify the crown of your glory; bless God that you live to see any manifestation of the name of God, further than formerly you have done, that you live to this day to see Christ appearing for his people, and for his children, and his ordinances more than formerly, whatsoever many of you may think of it, yet certainly if many of your forefathers were left to live again, and to see these times in which we live, they would bless God with their Faces upon the ground for that you live to see. And I dare say, There is no gracious Old man living this day in England, but sees indeed cause of giving God abundance of praise, that ever they lived to see so much appearing of God as they do. Do not because of some troubles and interuptions vex and fret. Zachary, 3. And the latter end, that at the laying of the Foundation of the Temple, the old men that were there they fell a weeping and crying, the young men they shouted indeed, and they praised God, but the old men they cried, because they knew what was before; so? many young men now they shout, and bless God for what they see, but many old men they weep, because it is not as formerly, they can remember a great deal more peace in Queen Elizabeth's days; now there is such a deal of distraction & dissension, therefore they are ready to weep, when the foundation of the Temple, when the work of reformation is laid; Oh! they are ready to weep because of so much distraction, but put all together, and certainly never any man since England was a nation, no, nor since the beginning of the world, hath seen more of God and of his gracious ways to a people, than you have seen, therefore be not froward for that which is amiss, but give God the praise and glory for that that is well begun. 5. Show your righteousness in this, that you are willing to open your hearts, to embrace what truths God shall come further reveal to you. Say not, what shall we have now? Shall we be wiser than our forefathers? Take heed of such arguments from your forefathers, you know that place in 1 Peter. 1.18. Christ was said to come to lay down his life, to redeem us from our vain conversation, received by tradition from our fathers; therefore stick not so much to old customs, to what was in your forefather's times, but if God come to manifest any further truth, be ready to embrace it, and bless his name for it, for there are truths that do rise in several generations. If your forefathers in time of reformation, should have said (as many of them said) should we be wiser than our forefathers? We should have continued in Popery still, and yet we did think well that they before us did decline from their forefathers, therefore we must look to the truths that are come up, that are manifested in several Generations; not that any truth is new, but the manifestation of some truths are more evident in some generations than in others, and therefore in 1 Peter, 1.12. The Apostle speaks of being established in the present truth. As in Luther's time there was a present truth, the point of justification that was the present truth of that age, and so in these times there are present truths made known, both concerning our outward and spiritual liberties. There was a great deal of false divinity before preached amongst you, even concerning your estates, that you had nothing of your own, but all was at the absolute will of those above you, you had no propriety at all; and for spiritual liberty, we know in what bondage we were there. Therefore labour now to understand these truths, and give God the glory of them, before you do embrace these present truths. It is strange that men should be so much set upon former things, as to neglect the grace of God for the present, and all because of those that were before. As now among the Fathers (as we call them Fathers) though they be to be reverenced for their graces, yet they living among heathens, and coming newly out of heathenism, they were feign to yield as much as ever they could, to the heathens among whom they lived, and did so, and therefore there were many corruptions among them, and so the first reformers coming newly out of popery, they were fain to yield, and did yield so far as they could for the gaining of them, therefore we must not make that that was heretofore, the rule of things, but bless God for what is revealed at the present. 6. Another work of Old men for beautifying their crown in righteousness is this, you that are ancient often think of eternity, you are now just a launching into the ocean of eternity, and in a few years there will be a mighty difference between your conditions, between that that is now, and that when you shall be entered upon an eternal estate. Think much of eternity all you that are ancient. All young ones should have their thoughts much weighed with eternity, nothing will take of the thoughts of Old and young more, than to have them ballased with the thoughts of eternity, especially those that are ancient. 7. Take heed of those things that are the usually distempers that accompany Old age; as namely, timerousness, Oh! you would feign die in peace, you have lived all this time in peace, and are loath to suffer any thing for the truth; Policarpus did not so, when he was eighty six years of age, he was courageous. So labour you for young men's courage for God, even in the time of your old age. Take heed of such a surliness and pettishness of spirit, that because you have not heretofore received such things, therefore now you will not. Remember it is reported of the Senate of Rome, that when Tiberius would have had Christ to be honoured as a God, Oh! it must not be done, (forsooth) why? Because the Senate did not first motion such a thing, because it was not first motioned by the Senate. Many times in your meetings, though many be convinced of a good thing, they will give notes against it, why? because they that were most ancient did not first move it, because it was put on by the young ones first, therefore though it be never so good, they will stick to their Old ways, O! take heed of such a surliness and pettishness of spirit, Remember the Grecians, it was said of them, that when they wished a curse upon their enemies, it was that they should please themselves in bad customs; and it is a greivious curse indeed, when old men are set upon such things, that they will not bauk what they have done heretofore; And then again, another thing for the honour of your crown in the ways of Righteousness, is, 8. When God shall take you out of this world, (as ere long must needs be) labour before to prepare yourselves so, as you may die in faith, in the hope of the glorious things, that God is working for the Church in this latter age, for certainly God is doing great things for his Church in this latter age of the world, greater things than ever yet have been done, and those that are a live may live to see glorious workings of God in the world, more than before; and though you are not like to live to see the great things that God intendeth to do, yet thus far you may glorify God before you die, die in faith; as old Jacob did. It is a notable expression of old Jacob, when he lay a dying he called his sons to him, and saith in Gene. 48.21. And Isarael said to Joseph, behold I die, but God shall be with you, and bring you again to the land of your fathers; So you that are old when you lie upon your death beds, when other young ones come about you, say thus to them, behold I die, but assure yourselves God will be faithful in his promises to the Church, there are glorious things adoing for his people; in Heb. 11.22. the faith of Joseph is there commended, in that when he died he gave order concerning his bones; why? what work of faith was it, for him to give order for his bones to be carried out of Egypt? yes, it was a work of faith, that he believed God would fulfil his promises; do you die so believing that God will fulfil those blessed promises he hath made to the Churches. And, 9 Take heed now in this your old age of a worldly spirit, this is that that is charged upon old men, and yet it is the most strange and unreasonablest thing that can be, and it is very observable, that God hath promised length of days to the quite contrary, and yet we see this distemper of heart prevails with old men exceedingly, in Prov. 28.16. but he that hateth covetuosness shall prolong his days; and yet it is observable that old men are most subject to it, and yet the scripture promiseth length of days by hating covetuousness; none of you but would fain live a year longer, now hate covetuousness especially in these times. There is nothing will more dishonour your crown, than the sin of covetousness in these days, because if ever there were times that God called for spiritual and heavenly hearts, now it is; in Keve. 4, we read of the description of the several ages of the Church, one was like a Lion the second a Calf, the third a Man, the forth an Eagle, the last state of reformation of the Church should be like an Eagle that is the hearts of those that lived in that state should be Eagle like, soaring a loft in heavenly and spiritual things, and so it becometh those that are old. Be not now basey sparing and pichning because God hath now great works to do for his people. I have read of a people in India, that worshipped the tooth of a beast, and when it was taken from them, they offered an incredible mass of treasure to recover the tooth of the beast again, because they put religion in it; If these heathens should be willing to disburse an in creedible mass of treasure, to regain that religions relic of a tooth of a beast; how willing should you be freely to lay out your estates for the reformation of religion for the getting of the truth● and ordinances of God to be in freedom amongst us; We know that both the state and necessity of our brethren calls for free liberal hearts, and you that have the crown of glory in regard of age etc. are to go before others, be you free to lay out for them; Remember it is reported of the Romans for the honour of them, that at the very time that Hannibal was in the field, they would be purchasing of those fields when their enemy was there, and would give a round sum for them. Be not so distrustful, but be willing to disburse in this way, that may be so much for the relief of our brethren in jerland, and for the setting up of the gospel there, though for the present there be some hazards; Ordinarily those that are Old are full of fears and distrust, but of all they should be the freest from them; And in the last place. 10. Let your prayers be, and your embracing of the gospel so for the present, as you may have hope when you die, that you shall leave the gospel as an inheritance to your children afterwards; with what comfort may an aged man or woman die, unless they may have hope the gospel shall be left to their children; Not many years since when old people died, that had any sight in the ways of God, they died with trembling hearts, for they thought, Now I am going, and what miseries my Child may be brought to see I know not, it may be he may be brought up in popery and Idolitry, but now when you die, you may have a hope to leave the Gospel as an inheritance to your Children; especially if your prayers be strong, and your embracements of it as it ought to be; It is said of Justin the younger, that he ran mad with this conceit, that the Roman Empire should decay, in his time, he was so extremely perplexed with such a thought. So it should be with every generation, what! that the gospel should decay, and the entail and evidence of it be cut off in my time, it should go near every one of us, and therefore encourage yourselves, and let there be a youthful vigour in your spirits, to see to propagate the Gospel, that you may have hopes to leave it to your posterities when you are gone and it is not long you shall have it, for consider, you have had a blessed talant of grace in the time God hath afforded to you, I dare say that there was never eighty years since the world began, so happy for the revelation of the mystery of Godliness, as hath been for these last eighty years, they that have lived them have had such an eighty years, that cull out any eighty years since the beginning of the world, never had a nation such an eighty years as this nation hath had, therefore know that you have much to answer for, and remember this, If you have any Godliness at all, you have made many covenants and vows to God in your times, fulfil them before you die, die not in God's debt, you have put up many prayers, and every prayer is an engagement to you in the ways of Godliness, and if you thus beautify your Crown, when you come to die, O! how sweet will death be to you, your pilow will be soft when you come to die if you can say so (according to your measure) as Christ did, in Joh. 17. Father, glorify me with thyself, I have finished the work thou hast given me to do; Think but with yourselves you that are ancient, if you were to die, whether you are able to say thus as Christ did, for so you may say in your measure, though not so perfectly as Christ did Father glorify me with thyself, I have finished the work thou hast given me to do; Thou knowest it hath been my care in the days of my poor pilgrimage, to finish this great work thou gavest me to finish in this world, O! How sweet will death be to such an one that shall die so. EASE 3 One word to you that are young, (and so I have done all) Is it such a crown of Glory to be found Old in the ways of righteousness? Do you then begin to be Godly betimes, that if you live in this world you may have this crown set upon your heads when you are ancient, for is it not better for you to be plants of God's house, than weeds upon the dunghill, Those that are wicked are but as weeds upon a dunghill, but you that are Godly are as plants in Gods own orchard in the last of the Romans, 3. We find that Andromicus and Junia are commended, because they were in Christ before saint Paul, They were in Christ before me. It is an honourable thing to be in Christ before others, this is honourable when you are young, and then going on in the ways of Godliness all your young time, and so in your middle age, and till you come to be Old. Here in my text you have this crown prepared for you, for so saith the Holy Ghost here, The hoary head is a crown of Glory, if it be found in the ways of righteousness. FINIS.