A SERMON Preached before the KING AT WHITEHAL, Septem. the 26th 1675.  
By John Standish B.D. And one of His Majesty's Chaplains in Ordinary.  
Published by His Majesty's Command.  
LONDON: Printed for Henry Brome, at the Gun in St. Paul's Churchyard. 1676.   
2 COR. Chap. 5. ver. 20. 
Now than we are Ambassadors for CHRIST, as though GOD did beseech you by us, We pray you in CHRIST's stead, be ye reconciled to GOD.  
THe matter of the Context which St. Paul infers these words upon, is of such Transcendent Nature and Momentous Consequence, that it may well bespeak your attention with that Angel's awakening Preface on the like subject: Fear not, for behold, I bring you good tidings of great joy, which shall be to all people! 'Tis such a strange and ravishing piece of News, as Corinth, the Eye of all Greece, could not see, till our Apostle made the discovery: As the itching Ears at Athens had never heard before He told it them too, from the UNKNOWN GOD; nor could it enter into the heart of Jew or Gentile, Man or Angel, to conceive, till the Eternal WORD came down from Heaven on purpose to reveal it. 'Tis that stupendous Mystery hid from Ages; that most Magnificent, and most Kingly work of God (as Clemens calls it) the Mystery of Man's Redemption; to wit, That God was in Christ, reconciling the World to himself, not imputing their trespasses, making him to be sin for us, that knew no sin, that we might be made the Righteousness of God in him, Rejoice then, and be of good cheer, O sons of men, for your sins are forgiven, Divine Justice is satisfied, the Debt paid, the Bond cancelled, the Prison doors set , and an Act of General Pardon passed in the Court of Heaven, and sealed on Earth with the Blood of GOD Himself, to make it more unchangeable than any Decree of the Medes and Persians. The case is so well altered with the Bankrupt, Outlawed Seed of Adam, that nothing hinders now; but all men may be saved and made for ever, if they stand not in their own light: All degrees amongst them, from the Judge of Areopagus, to the Jailor at Philippi; from the Lord Treasurer of Ethiopia, to the Beggar at the Temple-gate; from the Elect Lady, to the Widow Dorcas; from the Household of Caesar, to that of Stephanas; from the KING himself that sits upon the Throne, to him that grindeth at the Mill, all have an undoubted Right and Title to God the Father's Mercy, if they will but kiss and reverence the Son; there's nothing wanting but their own consent to make them all Heirs of God, Joint-heirs with Christ to everlasting Glory. Consent? Why, will there be any demur upon that? 'Tis not to part with, but take possession of an Inheritance purchased for them: Not to merit or buy, but only to accept and wear an Immortal Crown. All's a case; Man is a wilful, wise, and stately Creature, that must be wooed and courted to his own Felicity: And our gracious LORD (blessed be his name) hath made due Provision for that also; for when he ascended up on high to his former glory, he left not us to the wide World, nor Himself without a witness in doing us good: For he founded a certain Order of men on purpose to be his Delegates and Vicars, to preach the Gospel of Peace every where, and Remission of sins in his name, saying, as my Father sent me, so send I you, and lo I am with you, and your Successors, to the World's end: To them he committed his Word of Reconciliation, obliging them by all that is Sacred, to leave no stone unturned, but use all laudable means to persuade and entreat men (as in his own person) to come in upon Proclamation, that they may have life. Now than We are Ambassadors, etc.  
In the words I shall consider: 1. The Character of the Evangelical Ministry; which is, 1. General, Ambassadors; and then more special and distinguishing, Ambassadors for CHRIST. 2. The subject matter, sum and purport of their Embassy, be ye reconciled to God. 3. Their manner of Address, in delivering this Embassy, as though God did beseech you by us, we pray you in Christ's stead. I begin with the first; and, 1. With their general Character, We are Ambassadors.  
An Ambassador is properly one that represents his KING in a Foreign Country, as a Deputy or Lieutenant doth in his own Dominions; whose business is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the old Greeks call it) to manage his Master's Affairs, Power and Polity abroad; to treat with other great Kings and Emperors upon the most weighty matters: Whereby (I suppose) he is distinguished from Nuncio's, Agents, and other modern names of such as are either sent to petty Princes, like those of Italy and Germany; or if to Sovereigns, upon State-Ceremony, or Messages of lesser moment.  
By this high Metaphor, the Apostle here calls the Evangelical Ministry; and that (as I conceive) for some or other of the ensuing Reasons.  
1. An Ambassador is supposed to be a man of Integrity, faithful to his Instructions, and true to his important Trust. No Gifts or Pensions can tempt his impregnable Fidelity to a surrender: He's not to be practised upon, or won to base Compliances with a Foreign Crown; as knowing, that if he be taken tardy, or make excursions beyond his Line, if by his fraud or falseness, he lose the least hair of his Master's honour, it may chance to cost him his own head. Much more is it required of them in the Text, as Stewards of the Mysteries of God, that they be found faithful unto the death. The false Prophet said, but true in that, though Balac would give me the house full of Gold and Silver, I cannot go beyond the Commandment of the Lord. They dare not say, Peace, peace, when there is no peace; nor flatter any man living in his sins, to gain half a Kingdom. When they address to one of the Potentates (says Epictetus') they remember there is Another above, that sees and hears all that passes; and of the two, they are most obliged to please or fear Him. His surly Yeomen of the Guard could not force the Lacedaemonian Legates to fall down and worship the mighty Persian Monarch, because against the express Law of Lycurgus: From whence Origen infers, much less should Men or Devils affright them that are engaged in this more Divine Embassy, to give away their Master's honour to the King of Persin, Greece, or any other, as being contrary to the whole Tenor of his Everlasting Gospel. Wherefore let all such as Judas-like, betray their Master for a few shekels of Silver; or teach the Traditions of Men and Doctrines of Devils, for the Word of God, be (as St. Paul saith) Anathema Maranatha; that is, stand condemned till their Lord come.  
2. An Ambassador is presumed to be one of more than common Prudence, Sagacity and Judgement, that understands his Errand throughly, and such Imperial Laws as concern the Pleas of his Master's Crown. Plutarch is too light and jocular, when he's for sending them that most desire, and lest deserve it, that so they may be exposed and laughed at: For it is no laughing matter sure, when Crowns and Kingdoms lie at stake: They had more need be men of good Wisdom and Brains, that can discern and neck the different Humour and Guise of divers Countries, can soar aloft, and treat the Italian in a Circuit of Pompous words (before they stoop to the Point;) and be as blunt with the Swissers, that hate all Language: That understand the great Art of Timing things well; there being (says Solomon) a proper season for every purpose under Heaven. I am sure, our Lord charges his Ambassadors (saving their Innocence) to be wise as Serpents, as being to deal with that Politic Old Serpent, and countermine the depths of Satan. On this account St. Paul became all things to all men, that he might by all means save some. For one Remedy will not serve for every Disease; nor are all Truth's proper to be spoken at all times. Our Saviour did not challenge the Jews for Idolatry or Usury, but for spiritual Pride, Hypocrisy and Traditions (where the shoe pinched:) But then his Apostles turning to the Gentiles, fell foul upon Superstition and Idolatry (their common Distempers) the first thing they did; to inform their Successors, that they should not spend their breath in declaiming against sins quite out of fashion, or confuting old obsolete Heresies (which were much like killing a man that was dead before;) or treating Christian Assemblies with the same Discourse that might better serve to convert the Great Turk. They should not handle professed Christians (though never so Carnal) as Origen, Justin Martyr or Tertullian did rank Heathen; nor lay out all their pains and oil about the first Elements, though it be to demonstrate our Religion to be the best of all others, and most perfective of Humane Nature: For Principles are not to be made cheap, and every day brought upon the Stage, specially where they were never denied. What though one man commit Murder, another Adultery, a third Treason, a fourth Blasphemy; must I go prove in all haste, and upon every turn, that there is a GOD? They all know that as well as I, unless they will in their Huffs deny their own Being, and belie their own Consciences: by Arguments too far fetched, or proving too much, we prove nothing at all, or that which no man questions. Prudence should rather teach us, with due regard to time, place and persons, to bend our utmost strength and main counsels against the present and most predominant Errors, whether in Faith or Morals.  
3. An Ambassador should have compentent Eloquence, a Tongue well hung (we say) for that his proper business is to speak, and he is said to have his Audience as an Orator. He is to effect that which equity persuades, or necessity requires by force of Argument, to prevent the force of Arms, and that is not to be done by a mere noise and flood of words, without one drop of sense; but he must be able to speak powerfully, to move, charm, lead men's hearts in triumph, and conquer minds with the pleasing Arms of Eloquence. Antipater therefore desired the Athenians to send their Orator no more to Him, because by his prodigious Art of speaking (were the cause right or wrong) he baffled and topped all offers made against him. Now that St. Paul alludes here prfessedly to this property, I appeal to the very stile of the Text: Only there is this difference between CHRIST'S Ambassadors and all others, that they rely not upon their own strength of parts and Oratory, nor take up with the common Artifices and enticing words of man's wisdom; but their chief Rhetoric and height of Eloquence lies in the Demonstration of the Spirit, Power and Wisdom of God.  
4. Lastly, An Ambassador yet lacks one thing more before he goes; that is, a Commission, to make his Acts Authentic, which were otherwise null and void, and himself a great Cheat. Demosthenes hath left a lasting Brand of Infamy upon Aeschines, for going Ambassador to Philip on his own head: But whether we should take the Orator for a faithful Historian in the case, may be perhaps a question. No question such an Act were crimen laetae Majestatis in all Empires; nay Treason in a very high degree, it being a greater affront to Sovereignty, to counterfeit a King's Person, than either his Royal Coin, Hand or Seal. Thus St. Paul demands peremptorily, How shall they preach, except they be sent? that is, they are false Apostles, Traitors to God's everlasting Crown and Dignity, that do presume it. Be a man never so gifted and able, never such a Son of Thunder, never so Eloquent and Mighty in the Scriptures; yet without due Authority, he hath no part or lot in this matter: For no man taketh this honour to himself, but he that is called of God, as was Aaron, Heb. 5. Now as the Apostles were in quality of Ambassadors extraordinary, commissioned immediately by CHRIST himself, and endued with mighty gifts of the Spirit, necessary for the first planting of the Christian Faith: So their lawful Successors are Leigers, and in ordinary called also of God; but by the Mediation of those Men, on whom the Apostles derived their Mission and Unction they received from CHRIST.  
Thus we see in what sense they are Ambassadors, and pardon me if I hence infer, that they ought to be received as such, and accounted worthy of single honour and respect (at least) for their very Work and Office sake.  
To assert the Dignity of this Holy Calling amongst Christians, was once indeed superfluous, when men were ready to adore and sacrifice to them as Gods, and pluck out their own eyes for them: But is perhaps as necessary now, when the World is run into the other extreme, and so far from communicating to them all good things; (Gal. 6.) that they will hardly give them one good word: When the Apostate Emperor's Scoff is so often laid in their dish, That CHRIST and his Apostles despised the Wealth and Honours of this World: Though the arguing is most inconsequent, from their times of Persecution, to ours of Peace; from Heathen Empires, to Christian Monarchies. Besides, if they take the Context along with them, they will find, that in those days Lay-Christians had as little repute or wealth as the Clergy; all they had (though ne'er so much) was freely laid down at those poor Apostles feet, for the public service of the Church.  
As for those little mighty Wits, and goodly Masters of Reason, that are ever whetting their Tongues and Pens to expose them to contempt; alas, they utterly miss their aim; for it is the credit of our Religion and its Ministers, that Nero spoke, Celsus wrote, and Julian acted against them. They are not moved at Celsus his prodigious Calumny, that they conjured and dealt with familiar Spirits; when (God knows) they only cast them out in the Name of JESUS. They rejoice to suffer shame, and be nicknamed Fops, Formalists, and Thinking-Fools, by men of the same spirit with them that said the Son of GOD himself had a Devil. But yet these Hero's might remember in their cold blood, and sober intervals (if they have any) that as it is against the Law of Nations to cast dirt upon, and offer indignities to an Ambassador, so the affront aims chief at his Prince; and such as despise them, despise him that sent them, who will in due time redeem his own Honour, and pay them that they have deserved: Mean while we'll be revenged of them too, but only in our Church's Prayer (and God speed it well!) that it may please him to forgive our Enemies, Persecutors and Slanderers, and to turn their hearts. But,  
2. You need not fear the Sons of Levi should take too much upon them in this high Title, if you consider their more special Character, as they are Ambassadors for CHRIST. A King indeed, but one whose Kingdom was not of this World: Who never used more secular Pomp in all his life, but once riding into Jerusalem upon an Ass' Colt: A King indeed, but his Courtiers poor Fishermen and Publicans; his Sceptre a Reed, his Crown made of Thorns, and his Throne an ignominious Cross: And his Disciples are not greater than their Lord, they pretend not to dispose of Crowns and Kingdoms, (let Him at Rome answer for that, who says, we know by what Right and Precedent, All these will I give thee:) They claim no Secular Honours or Privileges, but what they own to the pious Bounty of Christian Princes, who are graciously pleased to treat them as Prophets; and shall therefore receive a Prophet's reward: Their power (says a Learned man) is armed only with a spiritual Sword (the wounds whereof are little felt or dreaded in this World) supported mostly with a mean temporal Fortune; yet it has stood hitherto against all Opposition, and shall stand for ever.  
But whether they meet with Friends or Foes, Love or Hatred, Frowns or Favours here, they are sure of a Reward most glorious hereafter, if they can but give their Master (who is since declared King of kings) a good account of their great Errand and Business here on Earth. Which leads me to the second thing considerable, The subject matter, sum and purport of their Embassy, in those words, Be ye reconciled unto God.  
Reconciliation imports a returning into Favour and Friendship, after a former Enmity or Falling-out between Parties. Now though man be the sole Party offending, that made the breach by sin, his own voluntary act; yet God hath been graciously reconciled to Him ever since the hour of CHRIST'S death, which he accepted as a full and perfect satisfaction for the sins of the whole World: All the difficulty is (which so many Ambassadors are daily sent about) to prevail with man to be reconciled to God. Reconciled? Surely that must be an hard saying, clogged with some impossible Condition, that makes men start so at, fly from, and not endure to hear on't. Yes, it is so; for it requires them to do— What shall I say? to do just nothing, in comparison; rather to be passive (as the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is) and not hinder God from making them happy. Yes; it requires them to renounce their own Merits (and that's a mighty piece of Self-denial for wretched sinners that never had any) and then cry Peccavi, before they can obtain Mercy: It lays that grievous burden upon them, to be Friends with God, or rather to suffer God to be so far Lord of their Wills, as to advance them (like the great Abraham) to be his bosom Friends and Favourites. In a word, and not to mince the matter, there being no name under Heaven, whereby we can be saved, but the name of JESUS, it requires us all to believe steadfastly in, and depend wholly upon Him, both for pardon of our sins, and power against them. 1. For Pardon, we must sue that out in and through his Death; for without his precious, Bloodshed, there is no Remission of sins; and without our acceptance, none for us however. Though there be Balm in Gilead, and a Physician there, yet if men will not use them, no wonder if they perish, and their blood be upon their own heads: They may think never so well of their own Works and Ways, but when all is done, they must take Sanctuary in that new and living Way, which he consecrated for us through the veil, that is, his Flesh, Hebr. 10. or they're undone for ever. For as we are not of kin to CHRIST, but only by the Mother's side, as he is flesh of our flesh, and bone of our bone, and God the Father doth forgive no man's sins, but for Christ's Merits, offered in our Nature upon the Cross: And so doth he convey this and all other Blessings to us, only through his Son as our Mediator; that is, through his Humanity, as the only Band by which we are united and reconciled to the Divine Nature. Wherefore, 2. We must depend upon him also for Grace and Power against sin, by virtue of his Resurrection and Life, to purify our Hearts and Consciences, and keep that Tyrant Sin from reigning (at least) in our mortal Bodies. Never did the most Gracious Prince pardon Rebels, but upon that one Condition, That they would turn Loyal Subjects: Therefore (says St. Paul) if any man be in Christ, he is a new Creature; he has a new heart, new desires, new principles, new life, all things new: He's not the same man, he's quite changed, like the Prodigal Son, come to himself, to a sense of his former follies, and present wants; or like the man among the Tombs, who when the Devils were gone out of him, sat dutifully at Jesus feet, clothed, and in his right mind. This is indeed the hardest Chapter in all our Word of Reconciliation; but yet he that runs may read it, if (with holy David) he takes the right course, Commit thy way unto the Lord, and put thy trust in him, and he shall bring it to pass: For is there any thing impossible with God. The heart of all men, even of Kings (says Solomon) is in the hand of the Lord, as Rivers of water, he turneth it whithersoever he pleaseth. What though Nature of itself be weak and impotent, so long as it is now endued with power from on high? Indeed our Saviour tells us plainly (to show us our own insufficiency) without Me ye can do nothing: But St. Paul as truly answers for himself, and us also, I can do all things through CHRIST that strengthens me. And when we read that such Virtue went out of Christ (whilst in the form of a Servant) that it cured the Woman of her Bloody Issue, upon but touching the Him of his Garment, why should it seem incredible that his glorified Humane Nature (now he is Lord of all) should distil his virtual Presence and Life upon our Souls, to heal our infirmities? that he should impart his own Graces to us, and derive certain measures of the same holy Spirit upon us, which himself as man, had without measure; because in him the fullness of the Godhead dwelled bodily? Why should it be thought strange, that this holy Spirit that united GOD and Man in one Person, should as really unite us to our own Nature in CHRIST, the Body to the Head, the Branches to the Vine, and make him dwell in us, and us in him; him one with us, and us with him, as the Scripture speaks. If any man think our Union with CRIST to be merely Political; that is, no more than you may conceive between King Bramble (in the Parable) and the rest of the Trees his Subjects, he is in a very novel and gross mistake: To which I shall at present only oppose the words of two or three sound Divines of our own Church; Though the Holy Ghost doth work Faith and other Graces in our Souls, yet he doth not by these unite our Souls or Spirits immediately to himself, but unto CHRIST'S Humane Nature: So the profound Dr. Jackson; CHRIST is as truly united to me, and I to him, as my arm is united and knit to my shoulder: So the Judicious Hooker in plain English, By the influence of his present life, CHRIST undergoes, as it were, a second Incarnation, living and dwelling in our hearts by his Grace, and reigning powerfully in our souls by Faith: So the Learned Chillingworth, to add no more. So that upon the whole matter, the sum of our Embassy is this, That JESUS CHRIST is both the Author and finisher of our Faith; that he hath solemnly promised to give his holy Spirit to them that ask him; that if men be not wanting to themselves, but resign their hearts to his Conduct, nay, if they don't forcibly resist him, and quench the holy flames he kindles in their Souls, through his Servants Ministry, he will make them real partakers of the Grace of CHRIST, by working in them a firm Hope, fervent Love, pure Conscience, clean Heart, sober Mind, chaste Body, pious Soul, holy Life, and first and last, a true Faith in JESUS CHRIST; without which it is impossible to please, or to be reconciled to GOD.  
And if these things be so, I cannot but animadvert a while upon those false Apostles, and deceitful Workers, who instead of building, are ever pecking at the Foundation of our Faith with their Axes and Hammers, in great Blasphemies, and lesser Criticisms, to change the old sound word of Reconciliation, for new Ideas, and devices of their own, and other men's Brains: That would supplant Christian Religion with Natural Theology; and turn the Grace of God into a wanton Notion of Morality; that impiously deny both the Lord that bought them and his Holy Spirit, that should seal them to the day of Redemption, making Reason, Reason, Reason, their only Trinity, and sole Standard, whereby to measure both the Principles and Conclusions of Faith; that preach up Natural and Moral Religion, without the Grace of God, and Faith in Christ; which is at best, beginning at the wrong end, and making Superstructures without a Foundation: For the Jew cannot be saved by the Law of Moses, much less the Gentile by all the Works of the Law of Nature; which unless actuated by a lively Faith, are no better than the cutting off a Dog's neck, or the Sacrifice of a Fool. A Truth that Socrates himself (in an ancient Dialogue ascribed to Plato) makes no scruple to consent unto, when he says ingenuously— that not man can be good and virtuous by Nature, Art, Discipline, Example, or any other manner of way, but only by Divine Inspiration: So far do they outstrip a very Heathen, that teach— a good Life will carry men to Heaven, though they be Jews, Turks, Antichristians, or never such damnable Heretics in point of Faith. If any such as these be crept in among us unawares, I am sure there is as much need of a Test for them (how slily soever they carry it by amusing the World with other fears) as for the rankest Error in all the Pope's Dominions. And I beseech you (Brethren in our LORD) beware of them: Ye shall know them by their Fruits, as He Himself foretells you: He does not mean the Fruits of their Lives (for they are the closest of all other Hypocrites, they go demurely in Sheep's clothing too:) But the Fruits and Consequents of their Doctrine; which are dismal enough (one would think) to make themselves afraid, as Moses was of his own Rod turned into a Serpent: For they are such as these— That there is no such thing as supernatural Grace— That CHRIST died in vain— That ye are yet in your sins— and every man must be his own Saviour, or he is damned for ever. From which— Good LORD deliver us! and GOD grant, that, by the Wisdom and Vigilance of the Defender of our Faith, and his Prelates under Him, no such Foreign Poison may be privily conveyed (through Press or Pulpit) into our Church: That those black-mouthed Authors bearing date from Irenopolis, may receive so timely and public a check, as that we shall not need to fear their growing the only Divines in Vogue by the next Age: That we may never live to see our Youth trained up in the Cracovian Catechism; never live to hear ourselves called by any other New Name, but that of GOD'S own giving: That as the Disciples were first called at Antioch, so they may be last called CHRISTIANS here in England.  
And now I come to the third and last part of my Text, The manner of the true Ambassadors Address; in those words— As though GOD did beseech you by us, We pray you in CHRIST'S stead.  
Which is first modest and humble: We pray and beseech. Let those Haughty Polish Envoys swagger themselves and others out of their Creed: Let the Disciplinarian Agents Reprobate all the World, but their own private Elect: Let the Pope's Legates à Latere, Lord it over men's Estates and Consciences; let Them will and require all upon pain of Damnation, to put their necks under his feet, who in the Pride of his heart writes himself, Servus Servorum, that is (in the Vulgar Translation) Lord of lords: As for us we have no such Message, we have not so learned Christ. We only pray you as men for whom CHRIST died, quit yourselves like men, and fly to Mercy speedily, lest you fall into the hands of Justice, by letting your Sun go down upon the Wrath of God. You have all a merciful Saviour, who never did, never will refuse a sincere Penitent (if you will take his own word for it) Him that cometh unto me, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I will in no wise, by no means cast out. We beseech you as Christians, who have not only heard there is a Holy Ghost, but are baptised into the name of the Eternal TRINITY; have often tasted of the heavenly Gifts and Powers of the World to come. We beseech you let the love of CHRIST constrain you, to improve the Talon put into your hand, and suffer his Holy Spirit to blow up those sparks of Grace ye have covered o'er with ashes in your hearts. O let not that Blessed Comforter departed finally from you for the World, as he did from Saul; (for then an Evil Spirit will soon possess and vex, and send you to Endor:) But if ye have neglected his Grace, and fallen into sin (as who can plead Not-guilty? Who can tell how oft he offendeth?) implore his assistance hearty, wait his approach humbly, and attend his motions earnestly, and he will raise you again to Newness of Life, he will bring you fresh Auxiliaries from your glorified Saviour, and in due time unite you so firmly unto Him, that your sins shall be chargeable only upon Him; His Merits put on your Account, and sufficient Virtue shall go out of Him to cleanse you from all Unrighteousness.  
2. And lastly, be their Address never so humble, it runs in a more than Humane stile; for, We pray you in CHRIST'S stead, and however you put us off till a a more convenient season: Yet (as the voice from Heaven said) hear HIM; HIM that once took the Curse of God upon him for you, and is ever at his right hand interceding for his Blessings on you: HIM, to whom all power is committed both in Heaven and Earth; who even as Son of Man, is now Lord of Angels, Lord of all. The Requests of Kings have been used to go for Commands with dutiful Subjects; And when the KING OF KING'S preys and begs but one thing of you, can ye possibly deny Him? Sure no Man can be so much a Monster; no Gentleman so much a Jew. We pray you in Christ's stead: What shall I say more? Yes; not only the glorified Son of Man, but GOD himself doth beseech you by us too. Wonder not that he speaks to you by men of like-passions with yourselves, unless you wonder at his infinite Mercy: For ye can neither see nor hear HIM and live; one glimpse (ye know) even of CHRIST'S glorious Body, struck Saul to the ground blind, and half dead: Speak Thou with us (said Israel to Moses) and let not GOD speak with us, lest we Diego Besides, it is GOD'S Prerogative alone, to show his own Strength by the most weak Instruments. It was not a man of mean Person and Presence, and then a Prisoner at the Bar too, that made the stout Felix shake and tremble: It was not Elijah's word (a silly plain Prophet) that fell like Thunder upon the great guilty Ahab, and struck a Palsy into his Joints, and forced him to his Sackcloth and Ashes; but the Word of the Living God; which if, as soft Fire, it cannot melt, like a strong Hammer oft breaks the Rocky Heart in pieces. The same GOD doth not now thunder and threaten, but pray and beseech you by us: Hear, O Heavens, and give ear, O Earth! The Almighty Creator becomes (as it were) an humble Petitioner to his own Creature; and to show he is in good earnest, because he could not swear by a greater, he hath sworn by himself, upon his own Life and Honour, As I live (saith the LORD) I will not the death of a sinner: Who can despise such ardent Love? Who can spurn at such infinite tender Bowels? Who can resist that still small Voice, the secret, but piercing and importunate whispers of his Holy SPIRIT in your hearts, which the Tongue of Men and Angels cannot express, no, nor all the powers of Men and Devils (without your own consent) render ineffectual? And what doth the Lord thy God thus require, nay request and beseech of thee, O Man? If he had bid thee do some great thing, to cure thy natural Leprosy, wouldst thou not have done it? How much rather then, when he saith unto thee, only wash in the blood of the Covenant, and he clean? Only be reconciled, be hearty friends with thy God, make what returns thou canst of his wonderful Love. Indeed the tinkling of three little Bells in a Country Steeple, and the Peasants flocking to the Towns end and crying, GOD SAVE THE KING! adds not much to the Majesty of a Potent Monarch; yet (as that great Preacher and Prelate observes) it is all they can do; it shows their honest love, and hearty affections, and so sounds well, and pleases the Royal ear: Much more will your merciful God accept the will for the deed: And let but men husband their proportion of Grace as well as they can; let them but show their integrity of heart, and earnest desires, and then do their faithful endeavours to serve, love and honour Him, and he asks no more; being ready to supply all their defects and imperfections, out of the inexhaustible Fountain of CHRIST'S Righteousness. This is all that God doth beseech you by us; and if any man will deny him this, he must needs confess his Damnation is just; which GOD forbidden, and I have done: For we are Ambassadors for CHRIST, as though GOD the HOLY GHOST did beseech you by us, We pray you in CHRIST GOD THE SON'S stead, be ye reconciled to GOD THE FATHER. To which Eternal TRINITY, ONE GOD, be the Eternal Kingdom, Power and Glory. AMEN.  
FINIS.   

A Catalogue of some Sermons, etc. printed for, and sold by Henry Brome, since the dreadful Fire of London, to 1675.  

A Guide to Eternity, by John Bona, useful for Families, and fit to be given at Funerals.  
Dean W. Lloyd's Sermon before the King about Miracles. 6 d.  
— His Sermon at the Funeral of John Lord Bishop of Chester. 6 d.  
— His Sermon before the King in Lent, 1673. 6 d.  
The Seasonable Discourse against Popery, in quarto. 6 d.  
— The Defence of it, quarto. 6 d.  
— The Difference betwixt the Church and Court of Rome, in quarto. 6 d.  
The Papists Apology to the Parliament answered. 6 d.  
Mr. Naylor's Commemoration Sermon for the Honourable Col. Cavendish. 6 d.  
Mr. Sayers Sermon at the Assizes at Reading. 6 d.  
Mr. Tho. Tanner's Sermon to the scattered Members of the Church. 6 d.  
Mr. Stanhop's four Sermons on several Occasions, octavo bound. 1 s. 6 d.  
Papal Tyranny, as it was exercised over England for some Ages, with two Sermons on the fifth 〈◊〉 November, by Dr. Du Moulin, in quarto. 1 s. 6 d.  
— His Sermon at the Funeral of Dr. Turner Dean of Canterbury. 6 d.  
Bishop Lany's last Sermon, preached before the King, against Comprehension.  
Principles and Duties of Natural Religion. By John Wilkins, late Lord Bishop of Chester.  
Mr. Farindon's 130 Sermons, in Folio.