Sermons Volume 2

SERMON XXXVI.

DOct. One great branch, and fruit of our reconciliation with God, is the pardon of sins.

Reasons.

1. Because reconciliation implieth in its own nature, a release of the punishment of sin, or on God's part, a laying aside of his wrath, and anger; as on ours a laying aside of our enmity, and disobedience, Isa. 27.4. Fury is not in me. Anger in God is nothing else, but his Justice appointing the punishment of sin; and he is said to be reconciled, or pacifyed, when he hath no will to punish, or doth not purpose to punish: And therefore fitly is this part of the reconciliation expressed by not imputing our trespasses: Especially because our reconciliation with God is not the reconciliation of private persons, or of equals, but such as is between Superiors, and Inferiors; a Prince, and his rebellious Subjects, Parents and their disobedient Children, the Governor and Judge of the World, and sinning mankind: And therefore not to be ended by way of agreement, and composition, but by way of satisfaction, humiliation, and pardon: Satisfaction on Christ's part, humiliation on our part, pardon on God's: When persons fall out that are in a private capacity, the difference may be ended by composition; they may quit the sense of the wrong done to them; but the case is different here: God is not reconciled to us, merely as the party offended, but as the Governor of the World: A private man, as the party offended, may easily remit a wrong done to him, without requiring satisfaction, or submission, according to his own pleasure: As Joseph was reconciled to his Brethren: But here God is not considered as the party offended merely, but as the Supreme Judge, who is to proceed according to Law: When the Magistrate forgiveth there must be a stated pardon, and so God is to find out a way, how the Law is to be satisfied, and the Offendor saved, by releasing the punishment in such a way, as the Law may not fall to the ground, and that is not without the satisfaction of Christ, and the submission of the sinner, and the solemn grant of a pardon: A private man may do in his own case as pleaseth him, but there is a difference in a public person: The right of passing by a wrong, and the right of releasing a punishment, are different things, because punishment is a Common interest, and is referred to the Common good, to preserve order, and for an example to others.

2. This branch is mentioned, because this was the most inviting motive to bring the Creature to submission, and to comply with God's other ends. To understand this reason, consider,

1. Among the benefits which we have by Christ, some concern our felicity, others our duty; some concern our privileges, others our service, qualities, rights. The internal qualities and graces are conveyed and wrought in us by the sanctifying Spirit, the rights and privileges are conveyed to us by deed of gift, by the Covenant of grace, or New Testament Charter or Gospel Grant: As the one frees us from a moral evil, which is sin, the other from a natural evil which is misery; of the one sort is holiness, and all those divine qualities which constitute the new nature, Inherent graces: Of the other sort are pardon of sins, Adoption, right to glory, adherent rights and privileges. Now God offereth the one to invite us to the other, by the Gospel, as a deed of gift, or special act of grace, God offereth the one, upon condition we will seek after the other, which deed of gift cannot take effect till we fulfil the condition: We cannot have remission of sins, till we have repentance. 'It is true he giveth the qualification as well as the privilege, repentance as well as remission of sins, Acts 5.31. But he giveth it this way: He giveth repentance offering remission, that's the natural way of God's working: The appointed means to draw man's heart to the performance of the condition. As the Spirit doth work powerfully within, so he useth the word without: Well then, if we would have the benefits by Christ, we must have all, or none, repentance, as well as remission, Faith, as well as Adoption, and Justification and Holiness, as well as a right to Glory. For Christ in all the dispensations of his grace looketh at God's Glory, as well as our interest. Therefore if we come rightly to the covenant, and expect grace by our redeemer, we must come with a true heart, in full assurance of fatih, Heb. 10.22.

2. The one is the first inviting and powerful motive to the other. Partly our desires of happiness, which even corrupt nature is not against, are made use of, and apt to gain upon us to a desire of Happiness; God would leave some inclination and desires, to happiness in the heart of man, that might direct us in some sort to seek after himself, Act. 17.27. That they should seek the Lord, if haply, they might feel after him, and find him. Nature catcheth at felicity; we would have impunity, peace, comfort, glory, we are willing as to our own benefit, to be pardoned and freed from the curse of the Law, and the flames of Hell, we are naturally willing of justification, but naturally unwilling to deny the flesh, and to renounce the credit, profit or pleasure of sin; and to grow dead to the World, and worldly things: But these other, suit with our desires of happiness: Therefore God would in reconciling the creature, go to work this way; promise that which we desire, on condition that we will submit to those things▪ which we are against; As we sweeten pills to Children that they may swallow them down the better, they love the Sugar, though they loath the Aloes. So here▪ God would invite us to our duty by our interest▪ and therefore in reconciling the World to himself he would first be discovered as not impu • ing their trespasses to them▪ 2dly. Partly because of our fears, as well as our desires of happiness, God taketh this way: The grand scruple which haunteth the creature, is how God shall be appeased, and quit his controversy against us by reason of sin▪ Micah. 5▪ 6. Wherewith will he be appeased, and what shall I give for the sin of my Soul? There is a fear of death and punishment, which ariseth from these natural sentiments which we have of God, Rom. 1.32. Knowing the judgment of God, that they which commit such things are worthy of death. The dread of a God angry for sin is natural to us, and the ground of all our trouble. Man is afraid of death, and some misery after death, which is likely to come upon him, Heb. 2.14. And till the forgiveness of sin be procured for us, this bondage sticketh close to us, and we know not how to get oft it. God is an holy God, and cannot endure iniquity, and by his Law will not suffer the guilty to go free. The Justice of the Supreme Governor of all the World, requireth that sin should be punished; all mankind have a general presumption that death is penal; these fears make pardon a very inviting motive to them: These fears may be a while stifled in men, but they easily return, and can no way be appeased, but by pardon, and reconciliation with God, carried on in such a way, as they may be exempted from these fears: Therefore, God was in Christ reconciling the World to himself, not Imputing their trespasses to them.

3. Pardon of sins is very necessary to the end of reconciliation, which is living in a course of holy amity and state of friendship with God, till we live with him forever, in Heavenly glory. Here I am to prove three things.

1. That the end of reconciliation is walking in a course of holiness.

2. That this holiness is carried on in a state of love, and friendship, between God and us.

3. That pardon is the fittest way to breed this holiness and increase it.

1. That the end of reconciliation is walking in a course of holiness; for Christ died not to reconcile God to our sins, but that reconciling our persons, we might quit our sins, and walk as those that are at good accord with him, Amos 3.3. Can two walk together except they be agreed. And, 1 John 1.7. If we walk in the light, as he is in the light, we have fellowship one with another. Now pardon of sin hath a mighty influence upon holy walking: Justification and Sanctification are distinct privileges, but they always go together, and the one doth exceedingly suit with the other. These two privileges, pardon, and holiness, the one freeth us from the guilt, the other from the stain of sin. The one concerneth God's interest, our subjection to him, the other our own comfort. The one is the end, the other the means; pardon is the means to Holiness, and Holiness is the end of pardon; our general pardon is to put us into a state of acceptable obedience, our particular pardon to encourage us in it, and quicken us and excite us anew: The conditional and offered pardon is the means to work regeneration, and regeneration Qualifieth for actual pardon, Titus 3.7. That being justified by his grace we should be made heirs according to the hope of eternal life. And, Heb. 8.10, 11, 12. For this is the covenant that I will make with the house of Israel, after those days, saith the Lord; I will put my Laws into their mind▪ and write them in their hearts, and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbor, and every man his Brother▪ saying know the Lord, for all shall know me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. And, Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them which are sanctified by Faith. And then actual pardon quickeneth us by love, to carry on that holiness of heart, and life, which God requireth. For this mercy is the powerful motive to persuade us to obedience: Because he hath loved us, and washed us from our sins in his blood: Therefore we must love him, and serve him all our days. Luke 1.74, 75. That we being delivered out of the hands of our enemies, might serve him without fear in holiness and righteousness, before him, all the days of our life, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, that they which live should not henceforth live to themselves, but to him that died for them. Titus 2.11, 12. For the grace of God that bringeth Salvation hath appeared unto all men, teaching us, that denying all ungodliness and worldly lusts, we should live soberly, righteously and godly in this present World. Rom. 12.1. I beseech you Brethren, by the mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service. His pardoning mercy, and justification by Christ, is the great enforcing Argument. Those who are fetched up even from the Gates of Hell, and delivered from under the sentence of the Law and called into the state of God's Children, should thankfully accept the benefit, acknowledge the benefactor, live in love to God, and holiness, hate that sin, they have repented of, and which hath been pardoned to them, and still hold on their course in a way of obedience till their full recovery in the everlasting estate.

2. That this holiness is carried on in a state of love and friendship between God and us. Love beareth rule in the Spiritual life, and pardon is the great ground of love, Luke 7.47. She loved much because much was forgiven her. The great business of religion is to love God above all, and a man that is uncertain whether there be any such thing as pardon, how can he love God above himself, and all other things? Self love is very hardly cured, for what is nearer to us than ourselves? Therefore self-love is very deeply rooted in us, especially love of life, that it must be some very strong and powerful thing which can subdue it; now nothing will do it, but the love of God Propound the terrors of the Lord, that will not do it, men will not be frightened out of self love. It must be a powerful love that must divert us from it; as one Nail driveth out another, so doth one love drive our another. Now what can be more powerful, than the love of God? It is as strong as death, many Waters cannot quench it, Cant. 8.7. This prevaileth over our natural inclination, so that we shall not only forsake the sins and vanities which we now love, but also life its self, Rev. 12.11. They loved not their lives unto the death. This prevaileth over our natural inclination so, that we can lay all things at God's feet, and suffer all things, and endure all things, for God's sake, yea even life its self, for his Glory.

3. Pardoning mercy in Christ is the great argument which breedeth and feedeth this love. How can I love a God which I think will damn me, and may probably do it? Our turning to God must be by love, and our living to God, and for God, is carried on by love; but how can I come to him, who seemeth so unlovely to me? Therefore, God, to draw us into this Amity, and holy friendship, will be represented as willing to pardon, and save us, and that in such an astonishing way that more cannot be done to express his love, Rom. 5.8. Herein God commended his love to us, that while we were yet sinners Christ died for the ungodly. See at what an high rate he is content to pardon, and save us, that he may draw our love, and attract our hearts, which under the terrors of guilt, and condemning justice, would never have been brought to love him.

4. The forgiveness of sins is that which is most expressly, directly, and formally, Eyed in the death of Christ, Eph. 1.7. In whom we have Redemption through his blood, even the forgiveness of sins. So Matth. 26.28. This is my blood which was shed for the Remission of sins. So, Heb. 9.22. Without the shedding of blood there is no Remission of sins. Why is not sanctification mentioned, it was purchased by his blood as well as Remission? 'Twas guilt made his blood necessary for our recovery, and the depravation of the heart of man is part of the punishment, spiritual death as well as temporal, and eternal. And to be polluted is our punishment as well as our sin, and the guilt of sin stoppeth our mercies, cuts off the intercourse between God and us, Isa. 59.2. Your iniquities have separated between you and your God. And Rom. 3.23. For all have sinned, and are come short of the glory of God. And when the obstruction is removed, and the offense given by our sins pardoned, the sanctifying of our nature followeth. If there had been nothing to do, but to renew us by repentance, and sanctification, that might have been done without the blood of the Son of God, as God at first gave his Image freely; but his governing Justice required, that before man was set up with a new stock of grace, there should be so great a price paid. Well then, this is mentioned, as the great way of our Reconciliation. God was in Christ Reconciling the World to himself.

5. This was the great difficulty, how when sin was once entered, it might be remitted. Sin was the great make-bate between God and us: And 'tis not so slightly done away as most do imagine. The great Mystery and Design of grace was how lapsed Man, who was under the guilt of sin, and the desert of punishment, should be restored to favor, the honor of God be safe, and the Government of the World secured; or to make the pardon of man's sin, a thing convenient for the righteous and holy God to bestow, without any Impeachment of the honor of his Wisdom, Holiness, and Justice, for there being a sentence of the Law against us, by which we are condemned, John 3.18. It would not seem to become the wisdom of God, that he should wholly quit his Law, as if it were made in vain. His servant was loath to be found in a double mind, that his word should be yea, and nay, 2 Cor. 1.18. Levity, is an imputation which he seeketh earnestly to avoid there. Nor the holiness of God, to be too favorable to sinners, Hab. 1.13. He is of purer eyes than to behold iniquity. Nor his Justice. Laws must not seem a vain scar-crow: In short, there must not be yea and nay with God, he must be demonstrated to us, in his own divine perfections, and must not permit his Laws and government to be despised, or broken by a rebel World, without being executed upon them according to their true intent and meaning, or some equivalent demonstration of his Justice, such as might vindicate both Law, and Law giver, from contempt. Well then, this was the great Mystery and Wonder of grace. That God was in Christ reconciling the World to himself, not imputing their trespasses to them. That his wisdom found out a way to exercise pardoning, saving mercy, without any injury to his Governing Justice, and Truth, or giving any leave to sinners to flatter, and embolden themselves, in their sins, with the thoughts of Impunity, which are so natural to us. Therefore well might the Apostle mention this privilege, as a special branch of our reconciliation with God.

6. This is the proper privilege of the new covenant, or covenant of grace, and the difference between it and the Law: The Law knew no way but saving the innocent, but the Gospel discovered a way of saving the penitent. The Law was fitted only to our innocence, and required us to continue as God left us, but the offer of pardon of sins fuiteth with our lapsed, guilty estate; there God revealeth himself to the Apostate World in that way which was fit for their recovery. The Law knew no such thing as the forgiveness of sin, the fallen Creature had there by no hope, for the tenor there was, Do, and live; sin, and die; here a way is found out how our trespasses may not be imputed to us, and the Edge of the curse abated, and God represented as pacified; and so this privilege was fitly mentioned by the Apostle.

VSE 1. is to press us to enter into God's peace, by looking after the pardon of sins. I shall only urge three things.

• 1. The necessity. And
• 2. The readiness of God to bestow this benefit.
• 3. The excellency of the privilege.

1. The necessity of obtaining this benefit. There are three notions, which press it upon sleepy sinners; Law, Judge, conscience. There is the Law broken, the Judge to whom we are responsible, conscience which raiseth fears in us, because of the breach. Remember there is a righteous Law broken, and the sentence of it standeth unrepealed against you, till in a broken hearted manner, you sue out your pardon in the name of your Mediator; Condemned, though not executed, John 3.18. And condemned to what? Rom. 2.9. Tribulation and anguish, and wrath upon every Soul of man that doth evil. And this will be executed, Jam. 2.13. The Law is in force against those that refuse the Gospel. Therefore, you must change Copy, get this sentence reversed, or you are undone forever. You have but a little time wherein to make your peace, there is but the slender thread of a frail life between you and execution. 'It is peace upon earth, Luke 2.14. You are but reprieved during pleasure; that's the true notion of the present life: Better never born, if you do not get off this curse. Oh Christians do you know what 'tis to have God an enemy? To be liable to his righteous wrath, to bear the burden of your own sins, to be answerable for his violated Law?

The 2d. awakening notion is that of a Judge. I observe in Scripture, 'tis usually mentioned to quicken us to seek after repentance, and the pardon of sins. 'It is said, Acts 10.42, 43. He hath Commanded us to testify and preach to the people, that he it is who was ordained of God to be the Judge of the quick and the dead; to him gave all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins. And, Acts 17.3. He Commandeth all men to repent, because he hath appointed a day wherein he will judge the World in righteousness, by that man whom he hath ordained. And, Acts 3.19, 20, 21. Repent therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you, whom the Heavens must receive until the times of restitution of all things. Why doth the Scripture suggest this Meditation? Partly, because our pardon is not complete till that day; now we have it under his hand in the Word, under his seal by the Spirit; then from his Mouth. And Partly because of the strictness of that day: Now to consider that our case must be reviewed, that by our works and words we must be justified or condemned, Matth. 12.36, 37. Surely we should make our peace, and be more watchful and serious for the future. And partly considering who is Judge, 'tis a strong Motive to press us to receive his Person, embrace his Doctrine, and to put ourselves under the Conduct of his Spirit; and depending upon the merit of his Sacrifice, to use the Appointed Means in order to our full recovery, and return to God. The Third working Consideration is Conscience, which anticipateth the Judgment, and taketh God's part within us, rebuking us for sin: A secret Spy that is in our bosoms, which handleth us as we handle it. Rom. 2.14, 15. Before the Action, Conscience showeth us what is to be done; in the Act, it correcteth; after, alloweth or disalloweth. As a man acts, so he is a Party; as he censureth the Action, so a Judge: After the Act, the force of Conscience is most usually seen, more than before the Fact, or in the Fact; because, before. or in the Action, the Judgment of Reason is not so clear and strong the Affections raising Mists and Clouds, to darken the Mind, and trouble i • , and draw it on their side, by their pleasing violence; but after the Action, the violence of these things ceaseth▪ and is by little and it • e allayed; Guilt flusheth in the face of Conscience. Judas, Mat 27.4. said, I have si • ned in b • traying Innocent blood. Reason hath the greater force, doth more affect th • mind with grief and fear: When a man hath sinned against his Conscience, when the act is over, and the affection satisfied, and giveth place to reason, that was before con • temned, when it recovereth the Throne, it striketh through the heart of man with a sharp reproof for obeying appetite before its self, bringeth in rerrour and contest unto the mind, and the soul • its uneasy: Now then, because of this Conscience of sin, let us sue out our pardon and discharge. Conscience may be choked and smothered, but the flame will break forth again; it is not quietly settled but by Reconciliation with Jesus Christ; they shun it all that they can, but cannot get rid of it, John 3.20. For if our hearts condemn us, &c. There is an hidden fear in the heart of man, not always felt, but soon awakened; usually it speaketh out men's condition to them, when their hearts are unfound with God, Job 27.6. My heart shall not reproach me all my days. The heart hath a reproaching, condemning power against a man when he goeth wrong: None of us but feel these heart-smitings, and checks; therefore we should consider of them. Now these should be noted, partly because to smother and stifle checks of Conscience, produceth hardness of heart, if not downright Atheism: And partly, because Conscience if it speaketh not, it writeth; and where 'tis not a Witness, 'tis a Register: And partly, because 'tis God's Deputy, 1 John 3.20, 21. And partly, because Heaven and Hell is often begun in Conscience: Heaven, in our Peace and Joy, which is unspeakable and glorious, 1 Pet. 1.8. and 2 Cor. 1.12. This is our rejoicing, the Testimony of our Conscience Sometimes Hell, in our grief and fears; as appeareth in Judas, Matth. 27.4, 5. I have sinned in betraying Innocent Blood; and he went forth and hanged himself. A good Conscience is sweet company, as a bad is a great wound and burden. Well then, be settled upon sound terms, if you will not have your Consciences upbraid you. Thus to the sleepy sinner.

2. To the broken hearted: I shall speak of God's readiness to pardon, and to forgive. 'It is his Name, Neh. 9.17. But thou art a God ready to pardon. 'It is his Glory, Exod. 33.18. compared with Exod. 34.7. 'It is his Delight, Micah 7.18. The case of any sinner is not desperate; a Pardon may be had, Isa. 55.7, 8. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon: For my thoughts are not as your thoughts, nor my ways as your ways, saith the Lord. A sensible sinner, his condition is hopeful, Matth. 9.13. with 28. Christ came not to call the righteous, but sinners to repentance. And, Come unto me all you that are weary and heavy laden, and I will give you rest. To a repenting sinner it is conditionally certain, 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive us our sins. To those who seriously address themselves to this work, God sometimes vouchsafeth notable Experiences, Psal. 32.5. To those who have verified the sincerity of their Faith and Repentance 'tis actually certain, evident and comfortable, Prov. 28.13. He that confesseth and forsaketh his sins shall have mercy. If they fulfil their Covenant Consent, confess sin, so as to hate it, and leave it, 'tis certain to them in Foro Caeli, and in Foro Conscientiae ; and the more they come to God by Christ, and acquaint themselves with him, it groweth more firm, Job 22.1. For I know that my Redeemer liveth. And Rom. 5.1. Being justified by Faith, we have peace with God. Then their Reconciliation is secured to them, by renewed Evidences and Assurances; habitual and familiar converse with him, as one friend doth with another, maketh it grow up into an holy security and peace: For the good, and advantage of waiting upon God, is better discerned when men have persevered in it, than when they first begun.

3. The excellency of the privilege; let me speak to the actually pardoned; to admire the privilege, and get their hearts more affected with it.

1. In the general: This way of reconciling us by Christ, that our trespasses may not be imputed to us▪ was the product of God's Eternal Wisdom, and Goodness: As when there was a search for wisdom, the depth saith, 'tis not in me, the sea saith, it is not with me, Job 28.14. So when there is an enquiry for a satisfactory way of reconciling the Creatures to God, so as may suit with God's honor, and appease our guilty fears, go to the light of nature, it saith, it is not in me, to the Law, 'tis not in me; only the Gospel revealeth it, and there it is learned, and discovered: The light of nature apprehendeth God placable, for he doth continue many forfeited mercies to us, and doth not presently put us into our final estate, as the fallen Angels are in termino presently, upon the fall: It apprehendeth that God is to be appeased by some satisfaction, hence those many inventions of lancing and cutting themselves, and offering their Children, & solo Sanguine Humano iram Deorum Immortalium placari posse. The Law, that discovered our misery, but not our remedy: It showeth us our sin, but no way of deliverance from sin, and acceptance with God. The Law can do nothing for sinners, but only for the Innocent: It doth only discover sin, but exact obedience, and drive, and compel men to seek after some other thing, that may save them from sin, and afford them a Righteousness unto Salvation, when man was once a sinner, the Law became insufficient for those ends, Rom. 8.3. It became weak through our flesh. 'Twas able to continue our acceptance with God, in that Condition in which we were first created, but after that man by sin became flesh, and had a principle of enmity in him, against God, the Law stood aside as weakened, and insufficient to help, and save such an one: But then, the Gospel yieldeth full relief, propounding such a way, wherein God is glorified, and the creature humbled; and due provision made for our comfort, without infringing our duty, that we might be in a capacity comfortably to serve, and enjoy God; who otherwise had neither had a mind to serve him, nor an heart to love him: Thus Mercy and Justice shine with an equal glory: So do also his wisdom and holiness. Our necessity is thoroughly remedied, and God's love fully expressed. When we were lost; Children of wrath, under the curse, and no hand that could help us, then he set his hand to that work which none could touch, and put his shoulders under that burden, which none else could bear: If John mourned when none was found worthy in Heaven, or Earth▪ to open the book of visions, and unloose the seals thereof: How justly might the whole creation mourn, because none was found worthy in Heaven or in Earth, to repair this disorder, till the Son of God undertook it, and made himself an offering for sin: Oh! Let us give due acceptance and entertainment to this wonderful love and blessed privilege.

2. The happiness of being actually pardoned is exceeding great: This is notably set forth by the Psalmist, Psa. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered; Blessed is the man to whom the Lord imputeth not iniquity in whose Spirit there is no guile. The privilege of the pardoned sinner is here set forth, by three expressions: Forgiving iniquity, covering sin and not imputing transgression ; and the manner of delivery is vehement, and full of vigor. Oh the Blessednesses of the man! And 'tis repeated over and over again: Let us a little view the phrase: The Hebrew is, who is eased of his transgression. Junius; qui levatur à defectione. It compareth sin to a burden too heavy for us to bear: The same Metaphor is used Matth. 11.28. Come to me all you that are weary and heavy laden. The second expression relateth to the covering of filth, or the removing that which is offensive, out of sight: as the Israelites were to march with a paddle tied to their arms, that when they went to ease themselves, they might dig and cover that that came from them, Deut. 23.14. You have the Law, and the reason of it: For the Lord thy God walketh in the midst of the camp, therefore shall thy camp be holy, that he see no unclean thing in thee. The third expression is; To whom the Lord imputeth not sin : That is, doth not put sin to their account. Where sin is compared to a debt, as it is also, Matth. 6.12. Forgive us our debts as we forgive our debtors. So that sin is a burden, of which we should seek to be eased; filthiness, which we should get to be covered; debts, which we should get to be discharged. Oh blessed we when it is so, when God lifts off from our shoulders the burden of the guilt of sin; covereth this noisesome filthiness which maketh us so loathsome to him, and quits the debt and plea which he had in Law against us: This forgiving, or lifting of the burden, is with respect to Christ's merit, on whom God laid the iniquities of us all, Isa. 53.6. This covering, is with respect too the adjudication of Christ's Righteousness to us, which is a covering which is not too short. This not imputing is with respect to Christ's mediation or intercession, which in effect speaketh thus; what they owe, I have paid. Oh the Blessedness of the man! You will apprehend it to be so, what a burden sin is when it is not pardoned: Carnal men feel it not for the present, but they shall hereafter feel it. Now two sorts of Conscience feel the burden of sin: A tender Conscience: And a wounded Conscience. 'It is grievous to a tender heart, that valueth the love of God, to lie under the guilt of sin, Psa 38.4. Mine iniquities are • one over my head as a burden too heavy for me. Broken bones are sensible of the least weight. So Psal. 40.12. Innumerable evils have compassed me about; mine iniquities have taken hold of me. What kind of hearts have they who can sin freely, and without remorse? Is it nothing to have grieved the Spirit of God, and violated his Law, and rendered ourselves obnoxious to his wrath? A wounded Conscience feeleth it also: There is a domestic tribunal, which we carry about with us where ever we go, as the Devils carry their own Hell about with them, though not now in the place of torments, Pro. 18.14. The Spirit of a man will sustain his infirmity; but a wounded Spirit who can bear? Natural courage will bear up under common distresses which lie more without us, but when the Spirit its self is wounded, what support under so great a burden? Ask Cain, and Judas, what it is to feel the burden of sin; all sinners are subject to this, and this bondage may be easily revived in them; a close touch of the word will do it, a sad thought a pressing misery, a scandalous sin; a grievous sickness, a disappointment in the World: there needs not much a do to put a sinner in the stocks of Conscience: As Belshazzar, that saw but a few words written on the wall, and his countenance was changed; and his thoughts troubled him. So that the joints of his loins were loosed, and his knees smote one against another. Again 'tis filthiness which rendereth you▪ odious in the sight of God; we ourselves cannot endure ourselves, when serious, John 3.20. It maketh us shy of God's presence. Once more, 'tis a debt which bindeth us over to everlasting punishment; and if we be not pardoned, the Judge will give order to the Jailer, and the Jailer will cast us into Prison, till we have paid the utmost farthen, Luke 12. last verse: And that will never be. How doleful is their case, who are bound hand and foot, and cast into Hell, there to remain forever and ever? Now put altogether, certainly if you had ever been in bondage, and felt the sting of death, the curse of the Law, or been acquainted with the fiery darts of Satan, or scorched with the Wrath of God, or known the terrors of those, of whom God hath exacted this debt in Hell, surely you would say, Blessed is the man! Happy are those whose sins are pardoned! Those that mind their work, that know that it is to look God in the Face with comfort, that have this Chain broken, the Judge turned into a Father, the Tribunal of Justice into a Throne of grace, and punishment into a pardon, will say, Blessed is the man!

SERMON XXXVII.

WE come now to the third thing: The means of application or bringing about this reconciliation, on man's part: 〈 in non-Latin alphabet 〉 , hath placed in us. In which observe two things.

1. The matter of the charge, trust, or thing entrusted: The Word of reconciliation : Called also, verse 18. The Ministry of reconciliation. That is, the Gospel which revealeth the way of making peace with God, and is the Charter, and Grant of Christ, and all his benefits from God, unto everyone that will receive him. Now the Gospel may be considered, as written, or preached: As written, so 'tis properly called the word of reconciliation ; as preached, so, the ministry of reconciliation : The one serveth to inform, the other to excite; by the one the door of mercy is set open, by discovering the admirable methods of grace, in reclaiming the World; by the other, men are called upon, persuaded, and exhorted, to accept of the remedy offered.

2. The persons to whom he hath committed: He hath put in us : The Apostles and their successors: First the Apostles are of chief consideration, for these, as Master-builders were to lay the foundation, 1 Cor. 3.10. And Eph. 2.20. And are built upon the Foundation of the Apostles, and Prophets, Jesus Christ being the corner stone. They were infallibly assisted, and to be absolutely trusted, in what they wrote: had the power of miracles, to evidence their mission, and call: They were confined to no certain charge, and Country; therefore, this trust did belong to the Apostles in all respects, chiefly, in some respects to them only: Secondly, Ordinary Ministers are not to be excluded because they agree with the Apostles, as to the substance of their Commission: Which is to reconcile men to God, or to preach the Gospel. The ordinary ministerial teaching is Christ's institution, as well as that of the Apostles, Eph. 4.11. He gave some Apostles, and some Prophets, and s • me Evangelists▪ and some Pastors and Teachers. He that appointed Prophets and Apostles to write Scripture, hath also appointed Pastors and Teachers, to explain and apply Scripture: This is done pleno jure, Matth. 28.19, 20. All power is given me in Heaven and Earth; go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy-Ghost, teaching them to observe all things whatever I have commanded you; and loe I am with you to the end of the World. By virtue of that authority given him by God, they are in the same Commission, and have a promise of the same presence, and Spirit. So also 1 Cor. 3.5. Who then is Paul, and who is Apollo, but Ministers by whom ye believed? As to the substance of the work, they do the same thing; as to the substance of the blessing, they are accompanied with the same Spirit: In both as their ministry for the matter of it, 'tis the ministry of reconciliation, so for the power of it, 'tis the ministration of the Spirit unto life: Only the one are immediately called▪ miraculously gifted, infallibly assisted, sent out to all the World; the other have an ordinary call, a limited place, but yet do the same work, in the same name, and are assisted by the same Spirit.

Doct. That much of the wisdom and goodness of God is seen in the course he hath taken for the applying of reconciliation.

In the merit or way of procuring, in the branches, the restitution of his favor and Image, we have seen already, now the way of applying that will appear.

1. God would not do us good without our knowledge, and therefore first or last he must give us notice; 'tis everywhere made as an act of God's goodness, to reveal the way of reconciliation. When the Psalmist had discoursed of the pardon of sins, he presently addeth, Psa. 103. He made known his ways unto Moses, his acts unto the Children of Israel. And Psa. 147.19, 20. He hath shown his Word unto Jacob, and his Judgments unto Israel; he hath not dealt so with every Nation, as for his Judgments, they have not known them. And Mich. 6.8. He hath shown thee, O man, what is good ; but especially in the new administration of the covenant, Heb. 8.10, 11. I will put my Laws in their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbor, nor every man his brother, saying, know the Lord, for all shall know me, from the least to the greatest. And Isa. 53.11. By his knowledge shall my righteous Servant justify many. Those places show, that as it is a great favor, that the way of reconciliation was found out, so this is a new favor, that the way is so clearly revealed, that 'tis not left to our blind guesses; if God had intended to do us good, but would not tell us how, there would not have been due provision made for the comfort & duty of the Creature: Not for our comfort. For an unknown benefit intended to us, can yield us no comfort: Christ's Prophetical office is as necessary for our comfort as his Sacerdotal, Heb. 3.1. Consider the Apostle and High Priest of our profession, Jesus Christ. We could take little comfort in him as an High Priest, if he had not been also an Apostle: The highest office in both the Testaments, was necessary to our comfort and peace. In the Old Testament, all the business of that dispensation was to represent him an High Priest: So in the new, as an Apostle: That was to open the mind, and heart of God to us, & show us how to be happy in the love and enjoyment of God. Nor could we understand our duty: All parties interes • ed in the reconciliation must be acquainted with the way of it, and therefore man must understand, what course God would take, to bring about this peace; how else should he give his consent, or seek after the benefit, in such a solemn, and humble manner, as is necessary? And how else can we be sensible of our obligation, and be thankful, and live in the sense of so great a love? John 4.10. If thou knewest the gift, &c.

2. As God will not do us good without our knowledge, so not against our will, and consent, and force us to be reconciled, and saved, whether we will or no: Man is a reasonable Creature, a free Agent, and God governeth all his Creatures, according to their receptivity: With necessary Agents, he worketh necessarily, with free Agents, freely; a will is required on our parts, Revel. 22.17. Whosoever will. And Psa. 110.3. His people shall be a willing people, in the day of his power. Their hearts are effectually inclined to accept of what God offereth: All that receive the faith of Christ, receive it most willingly, and forsake all to follow him, Acts 2.41. They gladly received his Word, then was that prophesy in part verified.

3. God will not work this will, and consent, by an imposing force, but by persuasion, because he will draw us with the cords of a man, Hosea, 4.14. That is, in such a way, and upon such terms as are proper and fitting for men. God dealeth with beasts by a strong hand of absolute power, but with man in the way of counsel, entreaties, and persuasions, as he acted the tongue of Balaam's Ass, to strike the sound of those words in the Air, not infusing discourse, and reason: Therefore 'tis said. Numbers 22.28. He opened the mouth of the Ass : But when he dealeth with man he is said, to open the heart, Acts 16.14. As inwardly by a secret power, so outwardly by the Word so offered, that they attended: That's a rational way of proceeding, so to mind, as to choose; so to choose, as to pursue: Man is drawn to God in a way suitable to his nature.

4. To gain this consent the word is a most accommodate instrument. I prove it by two Arguments.

1. From the way of God's working: Physically, morally, powerfully, sapientially. The physical operation is by the infusion of life; the moral operation is by Reason and Argument: Both these ways are necessary in a condescension to our capacities, fortiter pro te Domine, suaviter pro me ; God worketh strongly, like himse • f, and sweetly, that he may attemper his work to our natures; and suit the key to the wards of the lock: Both these ways are often spoken of in Scripture, John 6.44, 45. No man can come unto me except the father draw him; as it is written in the Prophets, & they shall all be taught of God. They are taught, and drawn; so taught that they are also drawn, and inclined; and so drawn, as also taught: As it becometh God to deal with men. Therefore sometimes God is said to create in us a new heart, making it a work of power, Psa. 51.10. And we are his workman-ship created to good works, Eph. 2.10. Sometimes to persuade and allure, Hosea 2.15. I will allure her into the wilderness, and speak comfortably unto her, Gen. 9.27. The Lord shall persuade Japheth: By fair and kind entreaties, draw them to a liking of his ways. The Soul of man is determined to God, by an Object without, and a Quality within: The Object is propounded by all its Qualifications, that the understanding may be informed, and convinced, and the will and affections persuaded in a potent and high way of reasoning; but this is not enough to determine man's heart, without an internal Quality or Grace infused, which is his physical work upon the Soul: There is not only a propounding of Reason and Arguments, but a powerful inclination of the Heart, and so we are by strong hand plucked out of the snares of death. Both are necessary; the power, without the word, or persuasion, would be a brutish force, and so offer violence to our faculties: Now God doth not oppress the liberty of the Creature, but preserve the nature and interest of his workmanship; On the other side the persuasion, offers of a blessed estate without power, will not work, for if the Word of God cometh to us in word only, but not in power, the Creature remaineth as it was, dead, and stupid.

2. If we consider the Impediments on man's part. The word is suited as a proper cure for the diseases of men's Souls. Now these are, Ignorance, slightness, and Impotency.

1. Ignorance is the first disease, set forth by the notions of Darkness, and Blindness, Eph. 5.8. 2 Pet. 1.9. We are so to spiritual and heavenly things. Though men have the natural power of understanding, yet no spiritual discerning, so as to be affected with, or transformed by what they know. 1 Cor. 2.14. no saving knowledge of the things which pertain to the Kingdom of God, or their everlasting happiness: This is the great disease of Human Nature; worse than bodily blindness, because they are not sensible of it, Rev. 3.17. Thou thoughtest that thou wast rich, and increased with goods, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked : Because they seek not fit Guides to lead them.

2. Slightiness: They will not mind these things, nor exercise their thoughts about them, Matth. 22.5. And they made light of it, would not let it enter into their care and thoughts, Heb. 2.3 How shall we escape if we neglect so great Salvation? Non-attendency is the great bane of men's Souls; 'tis a long time to bring them to ask, What shall I do to be saved ?

3. Impotency and weakness; which lieth in the willfulness and hardness of their hearts; our non posse is non velle, Psal. 58.4, 5. They are like the deaf Adder, which stoppeth her Ear, and will not hearken to the Voice of the Charmer, charm he never so wisely. And Matth. 23.37. How often would I have gathered thy Children together, as an Hen gathereth her Chickens under her wings, but ye would not? And Luke 19.14. We will not have this Man to rule over us. John 5.40. They will not come unto me that they may have life. Psal. 81.11. Israel would have none of me. Prov. 1.29. But they hated Knowledge, and did not choose the Fear of the Lord. You cannot▪ because you will not; the will and affections being engaged to other things. You have the grant and offer of Mercy from God, but you have not an heart to make a right Choice. If you could say, I am willing, but cannot, that were another matter; but I cannot apply myself to seek Reconciliation with God by Christ, is in true Interpretation, I will not, because your blinded Minds, and sensual Inclinations, have misled and perverted your will; your obstinate and carnal willfulness is your true impotency.

Now what proper cure is there for all these evils, but the Word of God? Teaching is the proper means to cure Ignorance; for men have a natural understanding. Warning us of our danger, and minding us of our duty, is the proper means to cure slightness, and to remove their Impotency▪ which lieth in their obstinacy, and willfulness. There is no such means as to besiege them with constant persuasion, and the renewed offers of a better estate by Christ, for the Impotency is rather Moral, than Natural; we do not use to reason men our of their natural Impotency, to bid a lume man walk, or a Blind man see, or a Dead man live, but to make men willing of the good they have neglected, or rejected, we must persuade them to a better choice. In short, to inform the Judgment, to awaken the Conscience, to persuade the will, this is the work and Office of the Word, by its precepts, promises and rewards; 'tis true the bare means will not do it without God's concurrence, the influence and power of his Spirit, but 'tis an encouragement to use the means, because they are fitted to the end, and God would not appoint us means which should be altogether vain.

5. That it is not enough that the Word be written, but preached by those who are deputed thereunto: For several reasons: 1. Partly, Because Scripture may possibly lie by, as a neglected thing. The Lord complaineth, Hos. 8.12. I have written to them the great things of my Law, but they were counted as a strange thing. Men flighted the Word written, as of little Importance, or concernment to them, are little conversant in it, therefore some are appointed that shall be sure to call upon us, and put us in mind of our eternal condition; that may bring the Word nigh to us, lay it at our doors, bring a special Message of God to our Souls, Acts 13.26. To you is the Word of Salvation sent ; he speaketh to all the World by his Word, to you in particular, by the special Messages his Servants bring you: 'It is sent to you, there is much of God in it: the Word written hath its use to prevent delusions and mistakes, and the Word preached hath also its use to excite and stir up every man to look after the remedy offered, as he will answer it to God another day. 2. Partly, Because the Word written may not be so clearly understood, therefore God hath left gifts in the Church, authorized some to interpret. As the Eunuch was reading, and God sent him an Interpreter, Philip said unto him, Vnderstandest thou what thou readest? And he said, how can I, except some Body guide me? Acts 8.30, 31. The Scripture is clear in its self, but there is a covering of natural blindness upon our Eyes, which the Guides of the Church are appointed, and qualified to remove, Job 33.23. If there be a Messenger with him, an Interpreter one of a thousand to show a man his uprightness. There are Messengers from God, authorized to speak in his name, to relieve poor Souls that they may soundly explain, forcibly express, and closely apply, the truths of the Word, that what is briefly expressed there by earnest and copious Exhortations, may be inculcated upon them, and the arrow may be drawn to the head, and they may more effectually deal with sinners, and convince them of their duty, and rouse them up to seek after the favor of God in Christ: Look as Darts that are cast forth out of Engines by Art, and fitted with Feathers, are more apt to fly faster, and pierce deeper, than those that are thrown casually, and fall by their own weight; so, though the Word of God is still the Word of God, and hath its proper Power, and force, whether read or preached, yet when 'tis well and properly enforced with distinctness of Language, vehemency and vigor of Spirit, and with prudent application, 'tis more conducible to its end.

3. Because God would observe a congruity, and decency. As death entered by the Ear, so doth life and peace, Rom. 10.14, 15. How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? By the same sense, by which we received our venom, and poison, God will send in our blessings, work faith, and repentance in us, by the Ministry of reconciliation. Besides, as vision and seeing is exercised in Heaven, so hearing in the Church, 'tis a more imperfect way of apprehension, but such as is compete • t to the present state, Job 42.5. I have heard of thee by the hearing of the Ear, but now mine Eye seeth thee ; speaking of his extraordinary vision of God, which is a glimpse of Heaven: Now we have a report of God, and his grace. Satisfying, ocular inspection is reserved for Heaven, but now we must be contented with the one, without the other.

6. That to preach the word to us, God hath appointed men of the same mould with ourselves, and entrusted them with the ministry of reconciliation. As the Fowler catcheth many birds by one decoy, a bird of the same Feather; so God dealeth with us by men of the same nature and affections, and subject to the Law of the same duties, who are concerned in the Message they bring to us, as much as we are; men that know the heart of man by experience, our prejudices, and temptations, for the heart of man answereth to heart as the face in the Waters, Prov. 27.19. And so know all the Wards of the Lock, and what Key will fit them. Now the love and wisdom of God appeareth herein.

1. Because God will try the World by his ordinary Messengers, Col. 1.21. It pleased God by the foolishness of preaching to save them that believe. We now live by faith, and not by sight, and therefore he will not discover his own Majesty, and send us Nuncios, and Messengers out of the other World, or deal with us in an extraordinary way to lead us to faith, and repentance, but send mean Creatures like ourselves, in his name, who by the manifestation of the truth, shall commend themselves to every man's conscience, to see if they will submit to this ordinary stated course. We would have Visions, Oracles, Miracles, Apparitions, one come from the dead, but Christ referreth us to ordinary means; if they work not, extraordinary means will do us no good, Luke 16.30, 31. And he said, Nay Father Abraham, but if one went from the dead they will repent; and he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. When God used extraordinary ways, man was man still, Psa. 78.22, 23, 24. Because they believed not in God, and trusted not in his Salvation, though he had commanded the clouds from above, and opened the doors of Heaven, and had rained down Manna upon them to eat, and had given them the corn of Heaven. They had their Meat and Drink from Heaven, and yet they were rebels against God, and unbelievers. Their victuals came out of the Clouds, their Water out of the Rock; so that miracles will not convert, nor beget saving faith in them, with whom ordinary means do not prevail. An Oracle; Samuel thought Eli called him, when it was the Lord: 2 Pet. 1.19. 〈 in non-Latin alphabet 〉 , We have a more sure word of prophesy. Or one from the dead. Christianity is the Testimony of one that came from the dead; Jesus Christ. There can be no better Doctrine, no more powerful persuasion, nor stronger confirmation, or greater cooperation. God trieth us now, but we would have all things subjected to the view of sense.

2. He magnifieth his own power, and useth a weaker instrument that we might not look to the next hand, and gaze upon them, as if they by their own power, and holiness, did make the dead live, or the deaf hear, or convert the sinner to God, 2 Cor 4.7 We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. That the efficacy of the Gospel may be known to be from God alone, and not of men. He can blow down the Walls of Jericho, by a Rams-horn: By weak men bring mighty things to pass. Treasure in an Earthen Vessel is supposed to allude to Gideon's stratagem of a Lamp in a pitcher, Judges 7.16. What was that to fight against the numerous Host of Median : They brake their pitchers, and cried, The Sword of the Lord and Gideon. So we have this light in an earthen vessel, the weapons of our warfare are not carnal, but mighty, through God, 2 Cor. 10.14. God chose 〈 in non-Latin alphabet 〉 , 1 Cor. 1.28. Foolish things to confound the wise, and weak things to confound the mighty; and things which are not to bring to naught, things that are. God's Ordinances are simple in appearance, but full of power.

3. God dealeth more familiarly with us in this way: Conveying his mind to us by our Brethren, who are flesh of our flesh, and bone of our bone; such with whom we have ordinary, and visible Commerce. We read, Exod. 20.18, 19. that the people when they heard the thunderings, they stood afar off, and said unto Moses, Speak thou unto us and we will hear, but let not God speak to us, lest we die. It is a great mercy to man, that seeing he cannot endure, that God should in glorious Majesty speak to him, that he will depute men in his stead, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me, unto him shall ye hearken; according to all that thou desiredst of the Lord thy God, in Horeb, saying, let me not hear again the voice of the Lord my God, neither let me see this great fire anymore, that I die not : That is, Christ principally, and all those sent in his name, and come in his stead: Nay, we are not able to bear the Glorious Ministry of the Angels, they would affright us, rather then draw to God: As El • hu saith to Job, Chap. 33.6, 7. I that am formed out of the clay, am come to thee in God's stead; my terror shall not make thee afraid ; so may the Ministers of the Gospel say, we that are of the same mould and making, we are ambassadors in God's stead, come to pray you to be reconciled to God. You need not be afraid of us, nor shy of us

4. There is more certainty this way, because by those whose fidelity in other things is approved to us, who cannot deceive us but they must deceive their own Souls; they know the desert of sin, and the danger by reason of it: Those who have had experience of the grace they preach; as Paul was an instance of the Gospel, as well as a preacher of it, 1 Tim. 1.17. And he saith, he did comfort others with the comforts wherewith he himself was comforted of God, 2 Cor. 1.4. spake from a sense, and taste; commended his Apostleship from his own knowledge; who come not with a report of a report; who confirm their Doctrines by their practice, for they are to be examples to the flock, and sometimes by their blood and sufferings, if need be, 'tis their duty at least; would these deceive us? There are more rational inducing grounds of probability in this way, than any extraordinary course that can be taken.

VSE 1. Let us respect God's institution the more: We see the reason of it, and the love and wisdom which God hath shown in it. And especially regard the way of reconciliation: Peace and Life are tendered in his name, to self condemning, and penitent sinners, through the Mediation of Jesus Christ. This circumstance of the means teacheth us several things.

1. That 'tis not enough to look to the purchase, price, and ransom, that was given for our peace, but also the application of it: For the Apostle doth not only insist upon the giving of Christ, but also on the word of reconciliation, by which it is offered to us. In the 18 th verse, this Text and the 20 th verse, God may be in Christ reconciling the World to himself, and yet we perish forever, unless we be reconciled to God: And therefore the means of application must be regarded, as well as the means of impetration, and as we bless God for Christ, so also, for the Ministry and Ordinances.

2. It showeth that God hath not only a good will to us, but this good will is carried on with great care and solicitude, that it may not miscarry at last. Here is wisdom mixed with love. As God was careful in laying a Foundation of it by Christ; so you see with what wisdom the means are appointed, that this peace may be dispensed to us in the most taking way: Now God hath travelled so much in this matter, shall the Gospel be cast away upon you? He hath set up an ordinance on purpose to treat with sinners.

3. That those things, which God • ath joined, must not be separated, nor any part dispersed: Christ, Spirit, Ministry. Christ purchaseth all, the Spirit applieth all, the Ministry offereth all b • the Word. If we go to God for grace, if it were not for Christ, he would not look towards us; he sendeth us therefore to Christ who is the golden pipe, through which all the fatherly goodness of God passeth out unto us. If we go to Christ, he accomplisheth all by his Spirit▪ 'tis the Spirit that by his powerful illumination must enlighten our minds, and open our hearts, and effectually renew and change the Soul, Tit. 3.5, 6. If we look to the Spirit, he sendeth us to the Ordinances; there we shall hear of him, in the Word written, and preached: Despise that course, and all stoppeth: Therefore you must be meditating on his Word, which is the seed of life; be swift to hear : Make more Conscience to attend seriously to the dispensation of it. This last is most likely to be despised; men will pretend a love to Christ, and the Spirit, a reverence to the Word written, but despise the Ministry, because they are men of like passions with ourselves: No, 'tis God's condescension to our weakness, which cannot admit of other Messengers, to employ such: Therefore receive them as Messengers of Christ. They work together with God, 1 Cor. 3.9. They are laborers together with God, 2 Cor. 6.1. As workers together with God, we beseech you receive not this grace in vain. And Christ saith, he that despiseth you, despiseth me and he that despiseth me; despiseth. him that sent me, Luke 10.16. What is done to a man's Apostle, is done to himself And Matth. 10.40. He that receiveth you, receiveth me. Christ meant not to stay upon earth visibly, and personally, to teach men himself, therefore he committed this dispensation to others; left it with faithful men, who are to manage it in his name.

4. Those who are enemies of the Ministry of the Word, are enemies to the Glory of God, and the comfort, and Salvation of God's people: The Glory of God, 2 Cor. 1.20. For all the promises of God in him, are yea and Amen, unto the Glory of God by us. And the comfort of God's people, verse 24. Not for that we have dominion over your Faith, but are helpers of your joy. And their too much preaching is their too much converting Souls to God, and reconciling Souls to God.

5. You hear not the Word aright, unless it be a word of reconciliation to you, a means of bringing God and you nearer together: To humble you for sin, which is the cause of breach, and distance: Or to revive thy wounded Spirit, or to make you prize and esteem the grace of the Redeemer, or more earnestly to seek after God, by an uniform and constant obedience.

SERMON XXXVIII.

IN these words you have the practical use and inference of the foregoing clause. Observe here,

• 1. An office put on those to whom the word of reconciliation is entrusted.
• 2. The value and authority of this Office: As if God did beseech you by us.
• 3. The manner how this office is to be executed: Pray you in Christ's stead.
• 4. The matter or message about which they are sent: Be ye reconciled to God.

Doct. God hath authorized the Ministers of the Gospel in his own name and stead, affectionately to invite sinners to a reconciliation with himself.

1. The Office: We are Ambassadors for Christ : 'That's the nature of our employment: And sent by God on purpose for this end, Eph. 6.20. For which I am an Ambassador in bonds.

1. Ambassadors are Messengers: So are the Ministry sent, John 17.18. As thou hast sent me into the World, so also have I sent them into the World. How can they preach except they be sent, Rom. 10.15.

2. There is not only a Mission, but a Commission: They are not only Posts, and Letter-carryers, but authorized Messengers. Ambassadors do in a singular manner represent the person of the Prince who sendeth them, & are clothed with Authority from him: And so we have an authority for edification, and not for destruction, 2 Cor. 10.8. They are sent with great power to bind or loose out of the Word, to pass sentence upon men's Eternal Condition: Of Damnation on the impenitent, of Life and Salvation on them that repent, and believe the Gospel.

3. They are sent from Princes to other Princes: On the one side, it holdeth good; they come from the greatest prince that ever was, even from the • rince of all the Kings of the earth, Revel. 1.3. But to us poor worms they are sent, unworthy that God should look upon us, or think a thought of us; we were revolted from our obedience to him, but he treateth not, and dealeth not with us▪ as Traitors, and Rebels, but as persons of Dignity, and Respect, that thereby we may be more induced to accept his offers. Ambassadors to obscure and private persons were never heard of, but such honor would he put upon us.

4. Ambassadors are not sent about trifles, but about matters of the highest concernment: So they are sent to treat about the greatest matters upon Earth: The making up peace and friendship between God and sinners, Isa. 52.7. How beautiful are the feet of those that bring glad tidings of peace! We are to publish the glad tidings of reconciliation with God. God might have sent Heralds to proclaim war, but he hath sent Ambassadors of peace. He might have sent them as he sent Noah to the old World, to warn them of their destruction, or Jonah to Nineveh, but they come with an Olive branch in their mouths, to tell the World of God reconciled. Well then, we must regard the weight of the message: God's love and hatred are not such inconsiderable things, as that we should not trouble ourselves about them: 'It is his wrath maketh us miserable, and his love happy: Oh how welcome to us should a Message of love and peace with God be.

5. As to their duty: An Ambassador and Messenger must be faithful, keeping close to their Commission, as to the matter of their Message; and be sincere and true as to the end of it, 2 Cor. 2.17. For we are not as many which corrupt the Word of God, but as of sincerity, as of God, in the sight of God, speak we in Christ. We are for another, not for ourselves; our employment is to be Proxies, and Negotiatours for Christ, and this with all diligence, courage, and boldness, Eph. 6.20. For which I am an Ambassador in bonds, that I may speak boldly as I ought to speak. As becometh a zeal for Christ's honor, and the good of Souls, the excellency of the Message, and the gravity of our office, owning the truth in the face of dangers.

6. As to their reception and entertainment. Negatively.

1. They must not be wronged. Ambassadors are inviolable by the Law of Nations; but such is the ingratitude of the World, who are enemies to their own mercies, that they slight his Message, use his Ambassadors disgracefully, as Abner did David's, contrary to the Law and the practice of all nations: As Paul was an Ambassador in bonds. 〈 in non-Latin alphabet 〉 , in a Chain, by which he was tied to his keeper, but God will not endure this, Psa. 105.15. He hath given charge, Do my Prophets no harm: His Judgments in his providence, come for wrong done to his Ministers, 2 Chron. 36.16. They misused his Prophets and the Wrath of the Lord arose against the people, till there was no remedy. But the negative is not enough: Not to wrong them: You ought to respect them, and receive them in the name of the Lord, 1 Cor. 4.1. Let a man so account of us, as the Ministers of Christ, and Stewards of the Mysteries of God. And Gal. 4.14. They received him as an Angel of God, even as Christ Jesus. Surely 'tis meant with respect to the truth he preached, they received it with as much reverence, and obedience, as if delivered by Christ himself in person: Otherwise he would not have mentioned that respect, without detestation, Acts 14.14. The Apostles rent their Cloaths when they would have given them Divine Honor. Well then, attention, credit, and obedience, is due to their Message.

2. The value and authority of this office: They sustain the person of God, and supply the place of Christ, upon Earth: As though God did beseech you by us, and in Christ's stead. This is added to bespeak credit and respect to their Message.

1. Credit: Salvation is a weighty thing, and we had need be upon sure grounds, and not only have man's Word, but God's for it: Mans Word breedeth but human credulity, and that's a cold thing: 'It is faith actuateth, and enliveneth our notions, and opinions, in religion, and maketh them operative. 1 Thes. 2.13. The Word of God which ye heard of us, ye received it, not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe. The Apostles word, as it concerned them, was evidenced to be of God: Partly by the evidence of the Doctrine its self, which had God's impress, and stamp upon it; and to minds unprejudiced, did commend its self to their Consciences, 2 Cor. 4 2, 3, 4. And partly by the power and presence of God with them, Acts 5.31, 32. And 1 Cor. 2.4, 5. Per modum efficientis causae & per modum argumenti, enlightening the mind, persuading the heart, outwardly by miracles, inwardly by the operation of the Holy-Ghost: The objective Testimony was made up of both: The internal sanctifying work, and the external confirmation by miracles: For 'tis said, 2 Cor. 3.3. They were the Epistle of Christ prepared by their Ministry, written, not with Ink, but the Spirit of the living God. He writeth the Law upon the heart, Heb. 8.10. And Jer. 31.33. As it was the Ministration of the Spirit, and carried a sanctifying virtue along with it, that their faith might be grounded upon the authority of God, opening their heart to receive the Word, Acts 16.14. Now the ordinary Ministers, the truth of their Doctrine is evidenced by its conformity to the direction of the Prophets, and Apostles, Isa. 8.20. To the Law and to the Testimony, if they speak not according to this word, there is no light in them: That's the standard and measure, by which all Doctrines must be tried, to prevent the obtrusions of error. Well then, though other Doctrine be brought to us by men, yet our Faith standeth not in the wisdom of men, but in the power of God: It must be resolved into a Divine Testimony. Though men bring it, yet God is the Author; what the Ambassador saith, the King saith, if he be true to his Commission: And therefore this word of reconciliation must be received as the Word of God: When you come to an Ordinance, the awe of God must be upon your hearts, Acts 10.33. We are all here before • thee, to hear all things commanded thee of God.

2. Respect: They speak in God's Name, and in God's stead, as if God were beseeching, and Christ calling upon you, Luke 10.16. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. 'It is Christ maketh the request for your hearts: The Father sent him, and he us. 'It is a wonder, that after so much evidence of the Christian Faith, and the World hath had such sufficient Trial of its Goodness, Efficacy, and Power, any should suspect the voice of God speaking in the Scriptures: But 'tis a greater wonder, that believing the Scriptures to be the Voice of God, and the Testimony of God, we should so slight it, and carry ourselves so neglectfully in a business of such Importance; as if either we suspected what we profess to believe, or the hatred and love of God, were such inconsiderable things, that we did not much consider the one nor the other. If an Oracle from Heaven should warn you of danger, bid you seek the Peace of God, or you are undone forever, would not you seriously address yourselves to this business? God doth by us beseech you; we in Christ's stead pray you to be reconciled 'It is God's Word that we hear, and God's Message that is sent to you. As Peter prescribeth Ministers to speak as the Oracles of God, 1 Pet. 4.11. so you must hear as the Word of God ought to be heard, with reverence, and attention, and serious regard, as if God, and Christ himself, had spoken to you to press you to it. This Word which you hear slightly, as it is the Testimony of God to you, so one day it will be the Testimony of God against you: This Word shall judge you, John 12.48. It doth not fall to the ground, but will be produc • d as a Witness against your negligence and carelessness.

3. The Manner: Here is beseeching and praying in and by this Ministry which God hath instituted; God cometh down from the Throne of his Soveraingty, and speaketh Supplications. We must treat with men after the manner of Christ, when he was here upon Earth, calling Sinners to Repentance, with all the affectionate importunity imaginable.

1. With Love and Sweetness: The manner must suit with the matter. We have an Authority to Exhort, yet in regard of the rich grace we offer, we must beseech, and entreat, with all gentleness and importunity. Paul in a like case doth the like elsewhere, Rom. 12.1. I beseech you Brethren, by the Mercies of God, that ye present your Bodies a Living Sacrifice. Church Power, and Civil Power differ much: They go altogether by way of Injunction and Command; We must beseech: They compel; we must persuade: The Power of Christ's Ambassadors is a Ministry, not a Domination: We are to deal with the Will and the Affections of Men, which may be moved, and inclined, but not constrained. Again, there is a difference between the Law and the Gospel; the Law doth not beseech, but only command and threaten: You shall have no other God's before me: Thou shalt not make to thyself any graven Image, &c. But we, as in Christ's stead, pray you to be reconciled. The Law is peremptory: I am the Lord. The Gospel wooeth before it winneth, and reasoneth with us: The Gospel being a Charter of God's Love, we must use a dispensation suitable; invite men to God in a loving, sweet way: And surely, if men despise God's still Voice, their condemnation will be very just. When Nabal slighted David 's kind Message, he marches against him in fury, 1 Sam. 25.13, 14. to cut off all that belonged to him. It we despise the 〈◊〉 Voice, we must expect the Whirlwind. I stretched out my hands, and no man regarded, Prov. 1.24. I will laugh at their calamity. How can we expect that God should hear our prayers, if we be deaf to his requests, and when we in his stead pray you to be reconciled, and still you refuse to hear?

2. Meekness and Patience: Praying and beseeching doth not only note Meekness in the Proposal, but perseverance also, notwithstanding the many delays and repulses, yea rough entertainment that we meet with at the hands of Sinners, 2 Tim. 2.25. In meekness instructing those that oppose themselves, if peradventure God will give them Repentance to the acknowledgment of the Truth, that they may recover themselves out of the snare of the Devil. One reason why God will make use of the Ministry of Man, is because they know the Heart of Man, how much he is wedded to his folly, how angry he is to be put out of his fools Paradise, and to be disturbed in his Carnal Happiness, Titus 3.2, 3. Showing meekness to all men, for we ourselves were sometimes foolish and disobedient serving divers lusts and pleasures. And therefore we must wait, exhort, warn, and still behave ourselves with much love, and gentleness, that compassion to Souls may bear the chief rule in our dealing with them.

4. The Matter: Be reconciled to God. We have heard much of the way of God's Reconciliation with us; now let us speak of our Reconciliation with God; What is to be done on Man's part.

1. Let us accept of the Reconciliation offered by God: Our great business is to receive this grace so freely tendered to us, 2 Cor. 6.1. We as workers together with him, beseech you not to receive this grace in vain: That is, by a firm assent, believing the Truth of it, 1 Tim. 1.15. This is a true and faithful saying, and worthy of all acceptation. And Eph. 1.13. For God hath set forth Christ to be a Propitiation through faith in his blood, Rom. 3.25. And thankfully esteeming and prizing the benefit, (for our acceptance is an Election and Choice) Phil. 3.8, 9. I count all things to be dung and dross for the excellency of the knowledge of Christ Jesus my Lord. Matth. 13.45, 46. And having found one goodly Pearl of great price, he sold all, and bought it, depending upon the merit, worth, and value of it, 2 Tim. 1.12. I know in whom I have believed : And venturing our Souls, and our Eternal Interests in this bottom, sue out this Grace with this confidence, Psal. 27.3. One thing have I desired of the Lord, and that I will seek after, that I may dwell in the House of God forever.

2. We must accept it in the way God hath appointed, by performing the Duties required on our part. What are they? Repentance is the general word; as Faith is our acceptance: In it there is included,

1. An humble confession of our former sinfulness and rebellion against God: I have been a grievous Sinner, a Rebel, and an Enemy to God, and this to the grief and shame of his heart, Jer. 3.13. I am merciful, and will not keep anger forever; only acknowledge thine iniquity which thou hast transgressed against the Lord thy God, and disobeyed my Voice, saith the Lord. And 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive us our sins. When they begged the favor of the King of Israel, they came with Ropes about their necks, 1 Kings 20.31. The Creature must return to his Duty to God, in a posture of humiliation, and unfeigned sorrow for former offenses.

2. We must lay aside our Enmity, and resolve to abstain from all offenses, which may alienate God from us: If we have any reserve, we draw nigh to God, with a treacherous heart; to live like Rebels under a pretence of a friendship, Heb. 10.22. Let us draw nigh with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. And Job 33.31, 32. Surely it is meet to be said unto God, I have born Chastisement, I will not offend anymore. That which I see not teach thou me. If I have done iniquity, I will do so no more. Unless you put away the evil of your doings, the anger continueth; and 'tis inconsistent with a gracious estate, to continue in any known sin, without serious endeavors against it. What peace as long as the Whoredoms of thy Mother Jezebel remaineth ?

3. We must enter into Covenant with God, and devote ourselves to become his, 2 Chron. 30.8. Yield yourselves unto the Lord. And Rom. 6.13. But yield yourselves unto God. There must be an entire resignation and giving up ourselves to be governed and ordered by him, at his will and pleasure. Acts 9.6. Lord, what wilt thou have me to do? Give up the keys of the heart, renouncing all beloved sins: We then depending upon the merit of his Sacrifice, put ourselves under the conduct of his Word and Spirit, and resolve to use all the Appointed Means in order to our full recovery, and return to God.

3. Our being reconciled to God implieth our loving God, who loved us first, 1 John 4.19. For the Reconciliation is never perfect, till there be an hearty love to God; there is a grudge still remaining with us; Faith begets Love, Gal. 5.6. Repentance is the first expression of our Love, the sorrowing, humbling part of it, is mourning Love; the Covenanting part, either in renouncing, is Love, abhorring that which is contrary to our Friendship, into which we are entered with God: The devoting part is Love, aiming at the glory of him who hath been so good: All our after-carriage is Love, endeavoring to please. You will never have rest for your Souls till you submit to this course, and be in this manner at peace with God. Matth. 11.28, 29. Take my yoke upon you, and learn of me, for I am meek and lowly, and you shall find rest for your Souls: For my yoke is easy, and my burden is light. God complaineth of his People by the Prophet, that they forget their resting-place, Jer. 5.6. Men seek Peace where 'tis not to be found; try this Creature and that, but still meet with vanity and vexation of Spirit; like Feverish persons, who seek ease in the change of their Beds.

SERMON XXXIX.

DOct. The great business of the Ministers of the Gospel is to persuade men to reconciliation with God.

VSE. Let me enter upon this work now;

• 1. To sinners.
• 2. To those reconciled already; as these were: to whom he wrote: He presseth them further to reconcile themselves to God.

1. To sinners.

Will you be reconciled to God sinners? Here I shall show you,

• 1. The necessity of reconciliation.
• 2. God's condescension in this business.
• 3. The value, and worth of the privilege.
• 4. The great dishonor we do to God in refusing it.

1. Motive is the necessity of being reconciled, by reason of the enmity between God and us, Col. 1.21. And you that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled. We are enemies to God, and God is an enemy to us. I shall prove both: The one to convince, the other to excite, and rouse us up. By sin man is an enemy to God, and hateth him: As to the punishment, God is an enemy to man, and will avenge himself upon him. What greater sin, than to be enemies to God? What greater misery, than that God should be an enemy to us? Surely where both these are joined, it should awaken us, and we should get out of this Condition as fast as we can.

1. We are enemies and rebels to God: In our natural estate, we are all so: We will not own this, and are ready to defy any, that should say we are God's enemies, or haters of God; we count him to be a most profligate and forlorn wretch, that should profess himself to be so: That little spark of Conscience, that is left in corrupt nat re, will not suffer men openly to own themselves to be so: They are ready to say as Hazael, Is thy Servant a Dog, that I should do this thing ? Yet the matter is clear, we are in our natural estate enemies to God.

1. 'It is possible that human nature may be so far forsaken, as that among men there should be found haters of God, and enemies to him, Rom. 1.30. 〈 in non-Latin alphabet 〉 , Haters of God. And Psa. 139.21. Do not I hate them, O Lord, that hate thee? There are an opposite party to God in the World, some that hate him, as well as some that love him, some that walk contrary to him, that oppose his interest, oppress his Servants, Psa. 83.2. They that hate thee are risen up against us without a cause. The thing is possible then; all the business is to find who they are.

2. There are open enemies to God, and secret enemies: The open enemies are such as bid defiance to him, Blaspheming his name, and breaking his Laws, opposing his interests, and oppressing his Servants: The open enmity is declared, the secret is carried on under a pretence of friendship, by their living in the Church, and having a form of Godliness, and a blind zeal, John 16.2. Not only Turks, and Infidels, and Apostates, but also profane Wretches, though they live within the verge of the Church, yet if they go on still in their trespasses, ( Psa. 68.21. But God shall wound the head of his enemies, and the hairy scalp of all those that go on in their trespasses. ) If they oppose whatsoever of God is • et a • oot in their days, they are 〈 in non-Latin alphabet 〉 , Acts 5.39. Fighters against God. And Acts 23.9. Let us not fight against God : Or if they oppose his Servants, if they be not lovers of those which are good, 2 Tim. 3.3. 〈 in non-Latin alphabet 〉 , despisers of those which are good. God and his people have one Common Interest. Those that malign his Servants hate him; for they hate his Image, Pro. 29.27. The upright in his way is an abomination to the wicked. There is a secret rising of heart against those that are stricter, and have more of the Image of God then they: There is an old enmity between the seeds, as between the Raven and the Dove, the Wolf and the Lamb; now this is enmity against God.

3. There are enemies to God directly, and formally; and implicitly, and by Interpretation: Directly and formally, where there is a positive enmity against God whether secret, or open: The expressions of the open enmity against God have been already mentioned: An hatred of his ways, and a rage against his Servants: The secret positive enmity is seen in the effect of slavish fear, which only apprehendeth God, as an avenger of sin: And so men hate those whom they fear: We have wronged God exceedingly, and know that he will call us to an account, and being sensible of a Revenge, we hate him: All that are afraid of God, with such a fear as hath torment in it, aut extinctum Deum cupiunt, aut exarmatum : 'It is a pleasing thought to them if no God, Psal. 14.1. The fool hath said in his heart, there is no God. As the Devils tremble at their own thoughts of God, it would be welcome news to them, if there were none: These are enemies directly, and formally: But now by Interpretation, that will make us more work: Certainly there is such a thing as hatred by Interpretation: As appeareth, Pro. 8.36. He that sinneth against me wrongeth his own Soul: All that hate me love Death. So where 'tis said, He that spareth the Rod hateth his Son, Pro. 18.24. His fault is fond indulgence, but a wrong love is an Interpretative hatred: Now apply it to the case between us and God, and those that pretend no such thing can be charged upon them, may yet hate God. Three ways we may be guilty of this Interpretative hatred, and enmity.

1. If we love not God at all: For not to love is to hate; in things worthy to be loved there is no medium : For he that is not with God is against him, Matth. 12.30. And he that loveth him not hateth him. To be a neuter is to be a Rebel: And you speak all manner of misery to that man, of whom you may say, that he loveth not God. So Christ brandeth his enemies, Joh. 5.42. But I know you, that ye have not the love of God in you They pleaded zeal for the Sabbath, and opposed Christ for working a miracle on that day. Men are in a woeful Condition, if they be void of the true love of God, love being the Fountain of desiring Communion with God, and the Root of all sound obedience to him: And certainly if men love not God, being so deeply engaged, and God so deserving their love, they hate him, and are enemies to him; there being no neutral or middle estate, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 'It is danger enough not to love him, though we break not out into open opposition against his ways.

2dly. If we love him not so much as we ought to do, or not so much as we love some other thing; for a lesser love is hatred in the sacred dialect, as we see in the Law of the hated wife, not that the one was not loved at all, or absolutely hated, but not loved so much as the others, Deut. 21.15, 16. So in that Proverb, Pro. 14.20. The poor is hated even of his own neighbor, but the Rich hath many friends. There hatred is taken for slighting, or a less degree of love: So in this case between us and God, Matth. 10.37. He that loveth Father or Mother more then me, is not worthy of me, in Luke 'tis said, Luke 14.26. If any man hate not Father and Mother, and Brother, and Sisters, he cannot be my Disciple. Here to love less is to hate. So Matth. 6.24. No man can serve two Masters, for either he will hate the one, and love the other, or he will hold to the one, and despise the other; ye cannot serve God and Mammon. God is of that excellent nature, that to esteem anything above him, or equal with him, is to hate him: Now because men love the World, and the things of the World as well, yea more then God, they hate him, and are enemies to him. Now all carnal men are guilty of this, 2 Tim. 3.4. Lovers of pleasure more then lovers of God ; 〈 in non-Latin alphabet 〉 ; and therefore 'tis positively said, Jam. 4.4. That the friendship of the World is enmity with God: And whosoever is a friend of the World is an enemy to God. Oh! That men would look upon things as the Scripture expresseth them; That the love of the World is the highest contempt, and affront, which can be offered to God: In comparison of our love to him, all the pleasures and contentments of the World should be hated, rather then loved: So far as we set our Hearts upon these things, so far, they are deadened, and estranged from God, and God is easily parted with for the Worlds sake. If a Father should come to a Child, and say, if you love such a young man, or woman, you cannot love me, and I shall take you for my utter enemy: Would not any Ingenuous Child, rather then be an enemy to his Father, part with his vain and enticing company?

3dly. By Interpretation still we are said to hate God, and to be enemies to him, if we Rebel against his Laws, and love what God hateth: So, The carnal mind is said to be enmity to God, because it is not subject to the Law of God, Rom. 8.7. Love is determined by obedience, 1 Joh. 5.3. And hatred by disobedience: That hate me, and keep not my Commandments: We apprehend God s • andeth in the way of our desires, because we cannot enjoy our lusts with that freedom and security, as we might otherwise, were it not for his Law: We hate God because he Commandeth that which we cannot, and will not do. Therefore an impenitent person, and an enemy to God, are equivalent expressions.

4thly. There is a twofold hatred: Odium abominations, and odium inimicitiae: The hatred of Abomination, and the hatred of Enmity: The one is opposite to the love of goodwill, the other to the love of Complacency, Pro. 29.27. The wicked is an abomination to the Righteous : He hateth not his Neighbor with the hatred of Enmity, so as to seek his destruction, but with the hatred of offense, so as not to delight in him as wicked: In opposition to the love of complacency, we may hate ou • sinful neighbor, as we must ourselves much more; but in opposition to the love of benevolence, we must neither hate our Neighbor, nor our Enemy, nor ourselves: Apply this now to the case between God and us, 'twill be hard to excuse any carnal men from either hatred, certainly not from the hatred of Offence, or Abomination, there being such an unsuitableness, and dissimilitude, between God and them: In pure nature, we were created after his Image, and then we delighted in him, but when we lost our first nature, we lost our first love, for love is grounded upon likeness: 〈 in non-Latin alphabet 〉 ; we love those that have like affections, especially in a good thing: Now there being such a dissimilitude between God and us, we love what he hateth, and hate what he loveth; therefore how can there choose but be hatred between us? How can we delight in a Holy God, and a God of pure Eyes delight in filthy Creatures? What can carnal man see lovely in God? Zech. 11.8. My Soul loathed them, and their Soul abhorred me. and therefore from this hatred of Loathing, Offence, and Abomination, none can excuse them; till they come to hate what God hateth, and love what God loveth, there is still the hatred of Offence, Pro. 8.13. The fear of the Lord is to hate evil, &c. And for the hatred of enmity, which is an endeavor to do mischief, and seeketh the destruction of the thing hated, we cannot excuse the wicked from that neither, for there is a secret positive enmity as you have heard before.

5thly. God's enemies carry on a twofold war against God: Offensive, and defensive.

1. The offensive war is, when men Rebel against God's Laws, and seek to beat down his interest in the World, and employ their faculties, mercies, and comforts, as weapons of unrighteousness, against God, Rom. 6.13. Yield not your members as Instruments of unrighteousness unto sin; 〈 in non-Latin alphabet 〉 , or weapons, but yield yourselves unto God, as those that are alive from the dead, and your members as weapons of Righteousness unto God. Our Faculties, Talents, Interests, are employed either as armor of light for God, or as weapons of unrighteousness against God. And warring Satan's warfare I call the offensive war against God: The defensive war is when we slight his Word, and resist the motions of his Spirit, Acts 7.51. When God bringeth his Spiritual Artillery to batter down all that lifteth up itself against the obedience of Christ, 2 Cor. 10.4, 5. He layeth seige to their Hearts, and battereth them daily by the rebukes, and the motions of his Spirit, yet men will not yield the fortress, but stand it out to the last, and delight to go on in their natural corruption, and will not have Christ to Reign over them; and so they increase their enmity, and double their misery, by a resistance of grace: So that they are Rebels not only against the Law, but the Gospel, and stand out against their own mercies: As they are enemies to an earthly Prince, that not only molest him with continual Inroads, and Incursions; but those also that keep his Towns against him. Well then, all this that is said showeth, that though men do not break out into open acts of hostility against God, yet they may hate him, be enemies to him: Though they may not be professed Infidels, yet secret enemies, under a show of respect to his Religion: Enemies by Interpretation, as they love him not, or love him less, or impenitently continue in a course of disobedience: If they seek not the destruction of God's interest in the world, yet their Soul loatheth God; the thoughts of his being are a trouble to them: And they do not walk in his ways, nor will not be reclaimed from their folly, by any of his entreaties.

2dly. Now let me prove, that God is an enemy to a carnal man, or man defiled with sin. He is so, though he doth not stir up all his wrath, though he bestoweth many favors upon us, in the blessings of this life: he is so, though he useth much patience towards us: He is so, though he vouchsafeth us many tenders of grace to reclaim us: All these things may consist with the Wrath of God: He is so, whatever purposes of grace, or secret good will he may bear to any of us from everlasting; for our Condition is to be determined by the sentence of his Law, and there we are Children of wrath even as others, Eph. 6.3. Liable to the stroke of his Eternal Vengeance, Psa. 5.5. Thou hatest all the workers of iniquity. They can look upon themselves as only objects of his wrath and hatred. Now this hatred and enmity of God is seen, Partly as all commerce is cut off between God and them, Isa. 59 2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. So that he will not hold Communion with us in the Spirit. Partly in that he doth often declare his displeasure against our sins, Rom. 1.18. For the Wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. And Heb. 2.2. Every transgression, and every disobedience received a just recompense of reward. Every Commandment hath its Trophies, to show that God hath gotten the best of sinners; some are smitten because they love not God, and put not their trust in him; some for false worship; some for blaspheming his name, and profaning his day: Sometimes he maketh inquisition for blood, sometimes for disobedience to Parents and Governors: By these instances God showeth, that he is at war with sinners: It may be the greatest expression of God's anger, if he doth not check us, and suffer us to go on in our sins, Hosea 4.17. Ephraim is joined to Idols, let him alone. Word, Providence, Conscience, let him alone, Psa. 81.12. So I gave them up to their own hearts lus • s, and they walked in their own Counsels. 'It is the greatest misery of all to be left to our own choices: But however it be, whether God strike, or forbear, the Lord is already in Battle array, proclaiming the war against us, Psal. 7.11, 12. God is angry with the wicked every day; if he turn not, he will whet his Sword; he hath bent his bow, & will make it ready▪ He hath also prepared for him the Instruments of death. He hath ordained his Arrows against the Persecutors. God's Justice though it doth for a while spare the wicked, yet it doth not lie idle: Every day they are a preparing and a fatring: As all things work together for good to them that love God; so all things are working for the final perdition of the obstinately impenitent: God can deal with them, eminus, at a distance: He hath his Arrows: Cominus hand to hand: He hath his Sword: He is bending his bow, whetting his Sword. Now when God falleth upon us what shall we do? Can we come and make good our party against him? Alas, how soon is a poor Creature overwhelmed, if the Lord of Hosts arm the humors of our own bodies, or our thoughts against us? If a spark of his wrath light into the Conscience, how soon is a man made a burden and a terror to himself? God will surely be too hard for us, Job 9.4. Who ever hardened his heart against God and prospered? What can we get by contending with the Lord? One frown of his is enough to undo us to all eternity. Can Satan benefit you? The Devil that giveth you Counsel against God, can he secure you against the strokes of his vengeance? No, he himself is fallen under the weight of God's displeasure, and holden in chains of darkness, unto the Judgment of the great day: Therefore think of it while God is but bending his bow, and whetting his Sword: The Arrows are not yet shot out of the terrible bow, the Sword is but yet a whetting, 'tis not brandished against us: After these fair, and treatable warnings, we are undone forever, if we turn not speed • lie: 'It is no time to dally with God: We read, Luke 14 31. Of a King that had but ten thousand and another coming against him with twenty thousand: What doth he do? While he is yet a great way off, he sendeth an Embassy, and desireth Conditions of peace. You are no match for God; 'tis no time to dally or tarry, till the Judgment tread upon our heels, or the storm and tempest of his wrath break out upon us: The time of his patience will not always last, and we are every day a step nearer to Eternity: How can a man sleep in his sins, that is upon the very brink of Hell, and everlasting destruction? Certainly a change must come, and in the ordinary course of nature, we have but a little time to spend in the World: Therefore since the avenger of Blood is at our heels, let us take sanctuary at the Lord's Grace, and run for refuge to the hope of the Gospel. Heb. 6.18. And make our peace ere it be too late: Cry, Quarter as to one that is ready to strike. Isa. 27.5. Let him take hold of my strength, that he may make peace with me, and he shall make peace with me.

This is the first motive.

2dly. God's condescension in this business.

1. That he being so glorious, the person offended, who hath no need of us, should seek Reconciliation: 'It is such a wonder for God to offer, that it should be the more shame for us to deny: For us to sue for reconciliation, or ask Conditions of peace, that's no wonder, no more then it is for a condemned malefactor to beg a pardon: But for God to begin, there is the wonder: If God hath been in Christ, reconciling the World to himself; Then, we may pray you to be reconciled: And surely you should not refuse the motion: We did the wrong, and God is our Superior, and hath no need of us. Men will submit, when their interest leadeth them to it, Acts 12.20. They desired peace, because their Country was nourished by the Kings Country. We should make the motion, for we cannot subsist without him; what is there in man, that God should reguard his enmity, or seek his friendship? He suffereth no loss by the fallen Creature, Angels, or men: Why then is there so much ado about us? He was happy enough before there was any Creature, and would still be happy without them: Surely thy enmity, or amity is nothing to God; Surely for us to be cross, and not to mind this, is a strange obstinacy. Men treat when their force is broken, when they can carry out their opposition no longer, but God, who is so powerful, so little concerned in what we do, he prayeth you to be reconciled.

2dly. In that he would lay the foundation of this treaty in the death of his Son, Col. 1.21. He hath reconciled us in the body of his flesh, through Death. Therefore, we pray you to be reconciled. God, to secure his own Honor, to make it more comfortable to us, would not be appeased without Satisfaction: Though his nature inclined him to mercy, yet he would nor hear of it till his Justice were answered; that we might have nothing to perplex our Consolation, and that we might have an incomparable demonstration of his hatred against sin, and so an help to sanctification; He would have our satisfaction and debt paid by him, who could not but pay it with overplus: Since he hath not spared his only Son, we know how much he loveth us, and hateth sin. Oh! Woe unto us if now, after God hath been at such a great deal of cost, we should slight the motion: Angels wonder at what you slight, 1 Pet. 1.12. Shall the Blood of Christ run a wasting? Mind the business I pray you. God hath laid out all his wisdom upon it, and will not you take it into your thoughts? God's Heart was much set upon it, or else he would never have given his Son to bring it about. 'It is the folly of man, to part with things of worth for trifles: As Esau sold his Birth-Right for a mess of Pottage, Lysimachus his Kingdom, for a Draught of Water: Surely we cannot imagine this of the wise God; when he hath been at such expense, 'tis not for a matter of nothing: Therefore we should the more regard it.

3dly. In that he hath appointed a Ministry of Reconciliation, and authorized some as solemn Messengers to tender this grace to us, in his name. Therefore, we as Ambassadors for Christ, we pray you in Christ's stead, be ye reconciled to God. God might have contented himself, with putting his thoughts into Scripture, and given us the word and doctrine of Reconciliation only, and truly that's a great mercy: Heathens, are left to the puzzle and distraction of their own thoughts, and know not how God shall be appeased: But because that Blessed Book, may possibly lie by as a neglected thing, he will have some that shall put us in mind daily, of his design of saving the World by Christ. If he would send Messengers, he might have sent Heralds to proclaim War, but he hath sent Ambassadors of peace. Surely upon this account we should be welcome to you, Isa. 52.7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth Salvation, that saith unto Zion, Thy God Reigneth! How dirty soever their feet be with the Journey. Our Message is not to require satisfaction for the wrongs done to the Crown of Heaven, or to denounce War, but a matter of peace: Not only to beg a correspondency of Traffick, but a treaty about Marriage, and so to enter into the strictest-amity with God; Even that you may be married unto Christ, to bring forth fruit unto God, Rom. 7.4. Yet farther, 4thly. These messengers are under a charge to manage God's message with all wisdom and faithfulness, and diligence, Mark 16.15, 16. To preach the Gospel to every creature, to Rich, and Poor, Learned and Unlearned: And woe be to them if they be not diligent, warning every Man, and teaching every Man, that they may present every Man perfect in Christ Jesus, Col. 1.28. Christ hath conjured them by all their love to his person to do it. Joh. 21.15, 16 Feed my sheep, Feed my Lambs. If we have any respect to our Lord, we must be diligent, in offering peace to all that are willing to repent, and believe. This work is seriously commended to us; yet profess to be my Servants, and therefore by all the love you have to me I conjure you. I shall not take it that you love me, if you have not a care of my sheep and my Lambs. You know the temptations, prejudices and hatred of those you have to do with. Therefore pray them to be reconciled. And 5thly. Consider the terms which God requireth. Which are only that we should render ourselves capable of his favor, by entering into covenant with him. On God's part all things are ready. Now we pray you to be reconciled. That is, do you enter into covenant with him. God in the covenant is our Friend. Abraham is called the Friend of God, James 2.23. 2. Chro 20.7. Thou gavest it to the seed of Abraham thy Friend forever. Isa. 41.8. The seed of Abraham my Friend. Abraham was God's Confederate, and they loved entirely, as one Friend doth another. In the covenant you take God for your God, and God taketh you for his people; you enter into a League Offensive, and Defensive, to hate what God hateth, and to love what God loveth, God promiseth and engageth to bless, and you to obey.

3dly. The value of this privilege; 'tis worth the having. What do we plead with you about, but the favor of God, and reconciliation with him by Christ? God found out the way, Christ purchased it. The Angels first published it, Luk. 2.14. I here are many privileges depend upon it. As, 1. Sanctifying Grace. God being propitiated in Christ giveth us the first grace, and causeth us to repent and believe in Christ. For on the behalf of Christ, 'tis given us to believe, Phil. 1.29. And the regenerating Spirit is Shed upon us by Christ. Now when we repent and believe, we are made capable of more of the sanctifying Spirit, Acts. 2.38. The holy Ghost is given to them that obey, Acts 3.32. And we are witnesses of these things, and so is also the Holy-Ghost, whom God hath given to them that obey him. And a farther measure of grace upon our actual reconciliation, Gal. 4.6. And because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father. 2dly. The pardon of sins. When we are Regenerated, our sins are actually pardoned, Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and Inheritance among them which are sanctified by faith that is in me. Heb. 8.10, 11, 12. We are released from the eternal punishment, and God quits his controversy against us. 3dly. Communion with God. Favor, Image, and Fellowship, go still together. They were lost together. Before we could not look God in the face, or lift up the Head to him, or think of him without Trembling: There is a God, but he is my enemy. Every Prayer revived our guilt. But now we have access with boldness, and confidence of welcome, and audience, when ever we have occasion to make use of God, Heb. 4.16. When David heard, that Saul was pacified towards him, he was in his presence as in times past, 1 Sam. 19.7. The flaming Sword which kept the way to the Tree of life, is removed. In our falls, in our distresses, in our dangers, in our wants, in death its self we have a God to go to, to move for relief; to whom to commit our Souls. 4thly. We have solid Consolation▪ Rest, and Peace, in ourselves. For the chief cause of our fear and sorrow, is done away. Our sin is pardoned, and subdued, and the eternal punishment released. 'Till this be, you can never have any rest for your Souls, 'till you are at peace with God, and submit to the course prescribed by him, for your reconciliation, Matth. 11.28, 29. One great fault of man is, that he doth not take a right course to quiet his Soul. God complaineth of his people, by the Prophet, That they had forgotten their resting place, Jer. 50.6. That is, they had forgotten God their only trust: Men seek peace where 'tis not to be found, in this creature, and that, but still meet with vanity and vexation of Spirit, like feverish Persons who seek ease in the change of their Beds. 5thly. The fruition of God. Be reconciled to him and in time you shall be admitted to see his face. This is the end of all. For this end Christ died, for this end, we are sanctified, and Justified, and adopted into God's family, and for this end we believe and hope, and labor, and suffer, and deny ourselves, and renounce the World. 'It is Christ's end, Col. 1.21, 22. And 'tis our end, 1 Pet 1.9. And will certainly be the fruit of our Reconciliation, Rom. 5.11. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, shall we be saved by his life

4thly. The Fourth Motive is, the great dishonor we do to God in refusing it. You despise two things, which men cannot endure should be despised; their anger, and love. For anger Nebuchadnezzar is an instance, who commanded to heat the furnace seven times hotter, Dan. 3.19. For love David, when Nabal despised his courteous message. Now you despise the love, and wrath of God, as if they were inconsiderable things not to be stood upon. 1. The terror of his wrath, as if not to be stood upon. But do you know the power of his anger, and what a dreadful thing it is to fall into the hands of the living God? Can you think of an eternity of misery without horror? One that hath been a little scorched in the flames of God's wrath dareth not have slight thoughts of it. Oh! Christians, as you would escape this blackness of darkness, eternal Fire, and the Horrible Tempest which is reserved for the wicked, flee from wrath to come. 2dly. His Love. Thou despisest his Christ, as if his purchase were nothing worth; thou despisest his Institutions, which are ordered with such care for thy good. Oh! What Horrible contempt of God is this, that thou refusest to be friends with him, after all his entreaties and condescension! How will you answer it at the last day? In Hell thy heart will reproach thee for it.

2dly. To those that have been reconciled with God before. Be yet more reconciled to God; get more testimonies of his favor, lay aside more of your enmity. I have Four things to press upon them.

1. To renew your covenant with God by going over the first work of Faith, and Repentance, again and again, from Faith to Faith, Rom. 1.17. Not questioning your estate, but bewailing, your offenses, Joh 13.10. And renewing your dedication to God. The covenant is the covenant of God's peace, Isa. 54.10. This covenant needeth to be renewed; Partly because of our frequent breaches. It is not a work that must be once done, and no more, but often. We have hearts that love to wander, and need Tye upon Tye. Therefore renew the Oath of your Allegiance unto God. We are apt to break with him every day. Partly, That you may give Christ a new and hearty welcome into your Souls. We are Baptized but once, but we receive the Lord's supper often, 〈 in non-Latin alphabet 〉 implieth 〈 in non-Latin alphabet 〉 , That's our Business there, to make the bond of our duty more strong, and to tie it the faster upon our Souls.

2dly. To increase your love to God. That's reconciliation on our part, Mat. 22.37. Thou shalt love the Lord thy God with all thy heart, and all thy Soul, and all thy mind, Luke 10.27. With all thy strength, some add, might. Now we grow up into this by degrees. Love with all thy mind. The mind and thoughts are more taken up with God. Of the wicked 'tis said, Psa. 10.4. The wicked, through the pride of his countenance, will not seek after God, God is not in all his thoughts. And Job 21.14. They say unto God, Depart from us: For we desire not the knowledge of thy ways. Now it must be otherwise with you, Psa. 104.34. My meditation of him shall be sweet. I will be glad in the Lord. You must still be remembering God. Love with all the heart. Let will and affections be more carried out to God; that your desires may be after him, your delights in him, and valuing the light of his countenance more then all things, Psa. 46.7. Prizing communion with him. An Hypocrite doth not delight himself in God, but a sincere Christian will, Psa. 27.4. One thing have I desired of the Lord, that will I seek after; That I may dwell in the House of the Lord, all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple, Psal. 37.4. Delight thyself also in the Lord and he shall give thee the desire of thy heart. And testify it by conversing much with him, and thirsting after him, when they cannot enjoy him, Psa. 63.1, 2. O Lord thou art my God, early will I seek thee; my Soul thirsteth for thee, my flesh longeth for thee. In a dry and thirsty land where no Water is. To see thy power and thy glory, so as I have seen thee in the Sanctuary. With all thy strength. That is, you are to glorify him, and serve him, with all the power and capacities that you have, with Body, Time, Estate, Tongue, Pleading for him, acting for him, not begrudging pains and labors, not serving him without cost.

3dly. A third thing is keeping covenant. The Scriptures that speak of making covenant speak also of keeping covenant, Psal. 25.10. All the paths of the Lord, are mercy and truth to such as keep his •••• nant and his Testimonies. And Psal. 103.17, 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his Righteousness to Children's Children, to such as keep his Covenant, and to those that remember his Commandments to do them.

4thly. A thankful sense of the love of God in our reconciliation, glorying in grace, admiring of grace. To preserve this is the great duty of a Christian. This keepeth alive his love, and obedience, 1 Joh. 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God, Rom. 5.8. God commendeth his love towards us, in that while we were yet sinners Christ died for us.

SERMON XL.

HEre he amplifieth that Mystery, which was formerly briefly delivered, concerning the way of our reconciliation on God's part; namely, that God was in Christ reconciling the World to himself, not imputing their trespasses to them : By showing what was done by God in Christ, and the benefit thence resulting to us. Here is Factum, and Finis Facti.

First, Factum ; and there take notice.

• 1. What Christ is in himself; he knew no sin.
• 2. What by the ordination of God; He hath made him to be sin for us.

Secondly, Finis facti ; and there observe,

• 1. The benefit intended to us; that we might be the righteousness of God.
• 2. When we are made partakers of this benefit [in him,] when actually united to Christ;

Let us explain these circumstances.

1. What was done in order to our reconciliation; and there,

1. The innocence of Christ as Mediator; he knew no sin, that is, practically, and Experimentally, but was an innocent, pure, and sinless person; otherwise theoretice and speculative, he knew what sin was in its nature, and what it will be, in its effects, and fruits. The innocence of Christ is elsewhere asserted, John 8.46. Who convinceth me of sin? And 1 Pet. 2.22. He did no evil, neither was guile found in his Mouth. Jesus Christ, our Mediator, was free of the least transgression of the Law of God, or any defect, or inconformity thereunto, for he was completely obedient to the whole will of God, both in heart, and practice, Matth. 3.15. For thus it becometh us to fulfil all righteousness. By his miraculous conception, he was exempted from the contagion of Original sin; others are defiled with it, Job 14.4. Who can bring a clean thing out of an unclean? No not one. But Christ was exempted, Luke 1.31. The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore that holy thing which shall be born of thee shall be called Jesus. And from all actual transgressions. Though the strongest of Satan's fiery darts were shot at him, yet there was nothing to befriend a temptation, John 14.30. The Prince of this World cometh, and hath nothing in me. And it was needful our Redeemer should be so, that he might be lovely to God, Psa. 45.7. Thou lovest righteousness and hatest wickedness, therefore God, thy God hath anointed thee with the Oil of Gladness above thy fellows, And to all the Saints, Cant. 5.16. His Mouth is most sweet, yea he is altogether lovely. Christ's innocence hath a double use. It serveth for satisfaction, and for example. For satisfaction, that we might know, that he did not endure these sufferings as a punishment of his own sin; he knew no sin, that is, •• th and experimental, approbative knowledge. To know signifieth in the Hebrew dialect to love, to act, to like. He knew what it was to suffer for sin, but he knew not what it was to commit sin; he suffered for sin, the just for the unjust to bring us to God, 1 Pet. 3.18. There was a necessity of his holiness, both as Priest and Sacrifice, Heb. 7.26, 27. Such an high Priest became us, who is holy, harmless, undefiled, separate from sinners. And as a Sacrifice, that he might be completely lovely, and acceptable to God, as being represented by all those spotless Lambs, which as Types of him were offered under the Law, John 1.29. Behold the Lamb of God that taketh away the sins of the World. And, 1 Pet. 1.19. But with the precious blood of Christ as of a Lamb without blemish and without spot. In short our High Priest must be without sin, and he must offer an unspotted Sacrifice, that he may satisfy God's Justice, merit his favor, and enter Heaven, and by his intercession procure the actual remission of sins and our full and everlasting salvation: So for example, that he might be a perfect pattern of holiness to all his followers, that they may purify themselves, as Christ is pure, 1 John 3.3. Not for example only I confess, for then, Christ needed not to be made sin, that is, a sin offering, or to bear the punishment of sin; but yet for example, as well as expiation. For we must be holy, as he that hath called us was holy, 1 Pet. 1.15. And we are to walk as he walked, 1 John 2.6. Head and Members must be all of a piece, or else the Mystical Body of Christ would be monstrous and disproportionate.

2. The second thing is the ordination of God. He hath made him to be sin for us. Two expressions must be explained; sin, and made.

1. Sin: Mark; 'tis not said that God made Christ a sinner, but he hath made him sin; which I note, to prevent bold, and daring glosses, for wit will play the wanton with such expressions. Some have said that Christ was maximus peccator, because he stood in the Room of all the rest; but this is harsh, and of an ill sound: Here is enough in the expression its self, we need not strain it higher. Sin is taken in Scripture, sometimes for the punishment of sin, sometimes for a Sacrifice for sin, or a sin offering. 1. By a Metonymy of the cause for the effect, sin is put for the punishment of sin, as Gen. 4.13. My • in is greater than I can bear. He meaneth Poena Peccati, the punishment. And verse the 7 th, Sin lieth at the door ; the punishment is at hand, and will certainly come on. So, Heb. 9.28. Christ will come without sin : Not only free from its blot, for so he was ever, holy, harmless, separate from sinners; but from its guilt, and punishment, which he took upon him in our name. 2. By a Metonymy of the Adjunct for the Subject, sin is put for a sin offering, or a Sacrifice for sin; piaculum in Latin, is both a sin, and a Sacrifice for sin. So the Priests are said to eat the sins of the people, Hos. 4.8. That is, the sacrifices for sin, minding nothing but to glut themselves with the fat of the offerings, a part of which fell to the Priests portion; and so it must be understood here, he was made sin for us, that is, an expiatory Sacrifice for our sin. So Paul applieth it in these two senses to Christ, Rom. 8.3. God by sending his Son in the similitude of sinful flesh, by sin hath condemned sin in the flesh. That is, by the Sacrifice, abolished sin or the punishment, put an everlasting brand upon it, to make it hateful to the Saints.

2. The word made is to be explained. For here is no word, but what is emphatical and hath its weight. That signifieth God's solemn ordination and appointment, for to make is to ordain, as Mark 3.14. 〈 in non-Latin alphabet 〉 , Made, or ordained twelve Disciples. And Acts 2.36. Made to be Lord and Christ. Which is not referred to his Nature, and Substance, but to his Estate, and Condition. So God made him, that is, ordered him to bear the punishment of sin, or to become a Sacrifice for sin. In other places 'tis said, Isa 53.6. The Lord laid upon him the iniquities of us all. So, Isa 53.10. It pleased the Father to bruise him, he put him to grief. The punishment and curse of sin was imposed upon him: So that our Savior had all the sins of the Elect upon him by imputation, bearing the punishment of them himself.

3. The end of what was done about Christ: Where, 1. The benefit intended; That we might be made the righteousness of God, that is, that we might be just with that righteousness which God giveth, imputeth, and approveth. Mark here four things.

1. Righteousness is the word used; and 'tis here taken in a legal and judicial sense, not for a disposition of mind, or heart, but for a • tate of acceptation, or the ground of a plea before the Tribunal of God. So, also 'tis taken, Rom. 5 19. As by one man's disobedience, many were made sinners, so by the obedience of one many shall be made righteous. That is, deemed and accounted so, accepted as such. In short, sanctification is not here intended, but justification. Now this Forinsecal or Court righteousness, may be interpreted either with relation to the precept, or sanction.

1. With respect to the Precept of the Law; so 'tis said, Rom. 2.13. For not the • earers of the Law are just before God, but the doers of the Law shall be justified. A man that exactly fulfilleth the Law of works, is righteous, but so, by the deeds of the Law no flesh shall be justified in his sight, Rom. 3.20. Let me instance in this kind of Righteousness with respect to the Law of grace, 1 John 3.7. He that doth righteousness is righteous. That is, evangelically, whilst he doth it sincerely, though not perfectly. The legal righteousness is opposite to reatusculpae, to the fault; if that could be, we might say, he that fulfilleth the Law is righteous, that is, he is not faulty.

2. There is a righteousness with respect to the sanction, and so with respect either to the commination, or the promise. With respect to the commination, so legal righteousness is not dueness of punishment; he is righteous, who is freed from the obligation to punishment. This righteousness, is opposite to reatus poenae ; and so a man is said to be justified, or made righteous, when he is freed from the eternal punishment threatened by God. And thus by the Righteousness of Christ we are justified from all things from which we could not be justified by the Law of Moses, Acts 13.39. Or rather see that place, Rom. 1.17, 18. For therein is the Righteousness of God▪ revealed from faith to faith, as it is written the just shall live by faith. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. But before I go off, in the commination, two things are considerable; sentence, and Execution. From the commination as it importeth a sentence, or respects a sentence, so we are justified, or made Righteous, when we are not liable to condemnation, as Rom. 8.1. There is no condemnation, &c. And Rom. 5.18. As by the offense of one, Judgment came upon all to condemnation, so by the Righteousness of one, the free gift came upon all men, unto Justification of life. But as the commination respects the execution, so to be justified, or made Righteous, is, not to be liable to punishment. So 'tis said, Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him. Now this exemption is sometimes founded on the innocence of the Person, but that is not our case, sometimes it cometh to pass through free pardon, as when the Law is suspended, or penalty remitted by mere bounty, as Joseph forgave his Brethren, or David Absalom ; but that is not our case neither; sometimes by satisfaction made, as Paul would pay Onesimus his debt; or by free pardon, and satisfaction both together, which was certainly our case. For we are justified freely by his grace through the Redemption of Jesus Christ, Rom. 3.24. There is a free pardon and a full compensation made to Divine Justice, to satisfy for the breaches of the Law. And so we are made the Righteousness of God in him. Freely, and by God's grace, finding out the remedy, and yet securing the authority of his Law, and the honor of his Justice, upon the account of Christ's satisfaction, or his being sin for us: That is, freed from the sentence and execution of the Law, or the eternal wrath of God. 2. The other part of the sanction is the promise. And so our Judicial, or Legal Righteousness is nothing else but our right to the reward, gift or benefits, founded, not in any Merit of our own, nor yet in the bare gift of another, but in the Merit of another conjoined with his free gift. So by Christ's being made sin for us, we have not only freedom from the curse, but title to Glory, 1 Thess. 5.9, 10. ver. And our estate in Heaven is called Redemption, Eph. 1.14. Until the Redemption of the purchased possession. Christ's people are purchased by his blood, and are his possession, and his Peculiar People. And they shall at length come to their full and final deliverance, which is there called Redemption; as also, Eph. 4.16. chiefly because 'tis a fruit of Christ's death, and something that accreweth to us by virtue of his laying down his Soul as an offering for sin.

2dly. The abstract is used concerning our privileges, as well as concerning Christ's sufferings: He made sin, we made Righteousness. Not only accounted, or accepted as Righteous; but made Righteousness, which is more emphatical, and doth heighten our thoughts in the apprehension of the privilege, as Christ's Being made sin doth in the greatness of his sufferings.

3. Observe, this is called the Righteousness of God. Why?

1. Because 'tis the Righteousness of that person, who is God, Jer. 23.6. The Lord our Righteousness. There is an essential Righteousness, which Christ, as God, hath in common with the Father, and the Spirit, and is incommunicable either as to men, or Angels, no more, then God can communicate to his creatures any other of his Essential Attributes, Omnipotency, and Eternity. But the Righteousness of Christ, God-man, is conditionary and Surety Righteousness, which he performed in our stead, his doing, and suffering in our stead, this may be communicated to us, and is the ground of our acceptance with God, and may be called the Righteousness of God, because the person that procured it is God.

2dly. It may be called the Righteousness of God, Because the only wise God found it out, and appointed it. 'Twas not the device of man, but the result of his eternal Counsels Col. 1.19, 20. So when the Apostle, had proved that Jews and Gentiles were under a deep guilt, 〈 in non-Latin alphabet 〉 , Rom. 3.19. Liable to the challenges of the Law, and the process of his revenging Justice, and therefore needed a Righteousness to render them acceptable to God. The light of nature, and the Law of Moses, could give them no Remedy, but rather rendered them more miserable, discovering sin▪ and affording them no help against it, but left them under uncertainty, bondage and horrors of conscience, what should the fallen creature do? The Lord in his mercy found out a Righteousness. Even the Righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe, for there is no difference, Rom. 3.21, 22, &c.

3. Because 'tis accepted by God: A Righteousness wherein God acquiesceth, and which he accepteth for our Absolution, Matth. 3.17. God is satisfied with Christ's Obedience, as a perfect Ransom for us, and is well pleased with those who make use of it and apply it in the appointed way, by the subordinate New Testament Righteousness. Now, as it is the Righteousness of God, 'tis a great comfort, for the Righteousness of God is better than the Righteousness of a mere creature: With the Righteousness of God, we may appear before God, with all confidence, and look for all manner of Blessings from him: The Law which condemneth us, is the Law of God; The wrath and punishment, which we fear, is the wrath of God; The Glory which we expect, is the Glory of God; The Presence into which we come, is the Presence of God; And to suit with it, the Righteousness upon which we stand, is the Righteousness of God, which is a great support to us.

4. Mark again, How the business is carried on by way of exchange; Christ made Sin, and we Righteousness. Christ is dealt with as the sinner in Law, and we are pronounced as Righteousness before God; our Surety is to bear our punishment, and we to be accepted as pleasing and acceptable to God. Thus by a wonderful exchange he taketh our evil things upon himself, that he might bestow his good things upon us: He took from us misery, that he might convey to us mercy; He was made a curse for us, that the Blessing of Abraham might come upon us by Faith, Gal. 3.13, 14. He suffered death that he might convey life; took our sin upon himself, that he might impart to us his Righteousness. This exchange agreeth in this, that on both sides, something not merited by the person himself is transferred upon them: What more averse from the Holy Nature of Christ than sin? He knew no sin, and yet is made sin: What more alien and strange on our part than Righteousness, who are so many ways culpable? Yet we are made the Righteousness of God in him. This is by no error of judgment, but the wise contrivance, ordination, and appointment of God, that by something done by another, it should be imputed and esteemed to that other, as if done in his own person: So, for our sin was Death imposed upon Christ, as if he had been the sinner: And for Christ's Righteousness, Life, and the Heavenly Inheritance is bestowed upon us, as if we had fulfilled the Law, and satisfied it in our own person: But here is the difference, our sins are imputed to Christ out of God's Justice, he being our Surety; His Righteousness is imputed to us out of God's Mercy: Our sin was transferred upon him, that he might abolish it, or take it away; for he came to take away sin, 1 Joh. 3.5. His Righteousness was imputed to us, that it might continue as an everlasting ground of our acceptance with God, therefore he is said to finish transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in an everlasting Righteousness: The virtue of his Righteousness is never spent, it abideth forever. He was made a curse for us, that this curse might be dissolved, and swallowed up, but his Blessing is derived to us, that it may abide, and continue with us, to all eternity: He took our filthy rags, that he might throw them into the depth of the sea; but we have the garment of our Elder Brother, that we might put it on, and Minister in it before the Lord, and find grace in his sight. Hence is it, that though we may be said truly to be Righteous, and the Children of God, yet Christ cannot be said to be a sinner, or the Child of wrath, because he had no sin of his own, and the wrath of God did not remain on him, but only pass over him.

2dly. There is but one thing remaining in the Text; In him : 〈 in non-Latin alphabet 〉 : And that noteth the time when, and the manner how, we are actually interested in this benefit. When we are in him: We are by faith grafted into Christ before this Righteousness is made ours upon this union. This Righteousness is adjudged to us, 1 Cor. 1.30. But of him, are ye in Christ Jesus, who of God is made to us, Wisdom, Righteousness, and Sanctification, and Redemption. First in him by a lively Faith, then, 'tis imputed to us. And as we abide in his love by a constant obedience, so 'tis continued to us. This Righteousness is revealed from Faith to Faith, Rom. 1.17. And 'tis by Faith, unto all, and upon all that believe, Rom. 3.22. So that we must look to this also, how we come to be possessed of it, as well as how it is brought about on Christ's part. As sin, or sins, could not be imputed to Christ, but by the common bond of the same nature, and unless he had been united to us, by his voluntary Suretyship and undertaking, so neither could the Righteousness of Christ have been imputed to us, unless we had become one with him, in the same Mystical Body; so that we believing in Christ, and abiding in him, are made partakers of his Righteousness, and so are pleasing and acceptable to God. The Price was paid when Christ died; our actual possession, and admission into the privilege, is, when we are planted into Christ by a lively Faith.

Doct. That Christ being made sin for us, is the meritorious cause and way of our being the Righteousness of God in him.

Isa. 53.11. By his Knowledge shall my Righteous Servant justify many, for he shall bear their iniquities. So that his bearing of our iniquities is the cause of our being accepted as Righteous through Faith in him. So Rom. 5.18, 19. Therefore as by the offense of one Judgment came upon all men to condemnation: Even so by the Righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made Righteous. On this foundation hath the Lord established for the Saints an unchangeable rule of Justification.

I shall give you the Sum of this point, in these Propositions.

1. The First covenant requireth of us perfect obedience upon pain of eternal death, if we perform it not, for the tenor of it is, do and live, sin and die. The least sin according to that covenant, merits eternal Death, Gal. 3.10. Cursed is everyone that continueth not in all things, which are written in the book of the Law, to do them.

2dly. All mankind have sinned, and so are liable to that Death, Rom. 3.23. For all have sinned and come short of the Glory of God. And, Rom. 5.12. Wherefore as by one man sin entered into the World, and death by sin, and so death passed upon all men, for that all have sinned.

3dly. Christ became the Mediator, and stepped between us, and the full execution of it, and took the penalties upon himself, and became a Sacrifice to offended Justice, and a ransom for the sinners. So that his sufferings were satisfactory to his Fathers Justice, and expiatory of our sins. The two solemn notions of Christ's death are Ransom and Sacrifice, 1 Tim. 2.6. Who gave himself a Ransom for all. And Eph. 5.2. And hath given himself for us an Offering and a Sacrifice to God, for a sweet smelling savor. And this Ransom, and Sacrifice, was paid with respect to the curse of the Law, to free us from the penalty of the old Covenant.

4thly. Upon this Death, Christ hath acquired a new right of Dominion, and Empire over the World: To be their Lord and Savior, to rule them and save them upon his own terms, Rom. 14.9. For this end, Christ both died, and rose again, and revived, that he might be Lord of dead and living. So, Phil. 2.8, 9, 10, 11. He became obedient unto Death, even the Death of the Cross, wherefore God also hath highly exalted him, and given him a name above every name, that at the name of Jesus every Knee should bow, of things in Heaven, and things in Earth, and things under the Earth. And that every Tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. God hath made this God-man the supreme Prince of his Church, and given him all power in Heaven, and Earth, that all rational creatures should pay him all manner of Subjection, and acknowledgement, and his doctrine and faith be embraced by all Nations in the World.

5thly. Our Redeemer being possessed of this Lordship, and Dominion, hath made a new law of grace, which is propounded as a remedy, for the recovering, and restoring of the lapsed world of mankind, unto the grace and favor of God, by offering, and granting them their free Pardon, Justification, Adoption, and right to glory, to all that will sincerely repent and believe in him: But sentencing them, anew to death, that will not. That this is the Sum of the Gospel appeareth in many places of Scripture, Mark 16. • 6. He that believeth, and is baptized, shall be saved, but he that believeth not shall be damned. And, Job. 3.16, 17, 18, 19. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; for God sent not his Son into the World to condemn the World, but that the World through him might be saved. He that believeth on him is not condemned, but he that believeth not, is condemned already. Because he ha • h not believed in the name of the only begotten Son of God, &c.

6thly. This repenting, and believing is such an hearty assent to the truth of the Gospel as causeth us thankfully, and broken-heartedly and fiducially to accept the Lord Jesus as he is offered to us, and to give up ourselves to God by him. An assent to the truth of the Gospel there must be, for the general faith goeth before the particular: A belief of the Gospel before our commerce with Christ. This assent must produce acceptance, because the Gospel is an offer of a Blessedness suitable to our necessities and desires, and our great work is receiving Christ. John 1.12. But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name. A broken hearted acceptance it is, because Christ and his benefits are a free gift to us, and we come to accept this grace as condemned sinners, with confession of our undeservings, and ill deservings; with confession that eternal wrath might justly be our portion. For God lets none go out of the first covenant, till they have subscribed to the Justice of it, felt sin▪ and know what is the smart of it. And then a thankful acceptance it is. For so great a benefit as pardon and life, should not be entertained but with a grateful consent, and a deep sense of his love who doth so freely save us. Surely Christ cannot, should not be received into the heart without an hearty welcome, and cordial embracings. And 'tis a fiducial consent, such as is joined with some confidence. For there is confidence or trust in the nature of faith, and cannot be separated from it; and without it▪ we are not satisfied with the truth of the offer, nor cannot depend upon God's word, Eph. 1.13. And this is joined with a giving up ourselves to him, or to God by him. For he is our Sovereign and Lord as well as our Savior, Col. 2.6, Acts 5.31. Him hath God exalted to be a Prince, and Savior, for to give repentance to Israel▪ and forgiveness of sins, 2 Pet. 3.2. The Apostles of our Lord and Savior. And we must be contented to be conducted to the unseen glory in his own way. Besides, in this remedying law of grace, he cometh to us as the Physician of our Souls and we must own him as such, and rest upon his skill, and suffer him to apply his sharpest plaisiers, and take his bitterest Medicines, which are most ingrateful to flesh and blood. Lastly, 'It is a return to God, to enjoy, please and glorify him, which is our main business and therefore we must yield up ourselves to the Lord with an hearty consent of subjection, to be guided, ruled, and ordered by him.

7thly. All those that repent and believe, have Remission, and Justification, by Christ's Satisfaction, and Merit, given to them. So that they are become acceptable and pleasing unto God. For Christ is the end of the Law, for Righteousness, to everyone that believeth, Rom. 10.4. And God having by a sin offering condemned sin in the flesh, the Righteousness of the Law is fulfilled in us. That is, such a Righteousness as satisfieth the Law, so that we shall be able to stand in the Judgment, which without, we could not, Psal. 130.3, 4. If thou Lord shouldst mark Iniquities, Oh Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared, Psal. 143.2. Enter not into Judgment with thy Servant, for in thy sight shall no man living be Justified. But why? Upon a twofold account: You have a Righteousness to plead, to exempt you from the penalties of the Law: And you have the conditions of the new Covenant to plead to entitle you to the privileges of the Gospel. Christ's merits and satisfaction as a sinner impleaded, and faith and repentance as the condition.

VSE. 1. Let us propound this to our faith, That Christ was made sin for us, that we might be the Righteousness 〈…〉 'Twas agreed between the Father and the Son, that if he would be sin, 〈…〉 for sin, we should be made free from sin and death, and live by him. See 〈…〉 thou shalt make his Soul an offering for sin he shall see his seed, he shall prolong 〈…〉 the pleasure of the Lord shall prosper in his hand. By this one offering Christ 〈…〉 as much honor to God, as our sin took from him. And therefore now justice being satisfied, grace hath a free course. Therefore this should comfort us against the guilt of sin; Christ's sacrifice is sufficiently expiatory. Christ hath suffered those punishments which are due to us: That which is equivalent to what we should have suffered. He hath suffered all kinds of punishment. In his body. 1. Pet. 2.24. Who his own self bare our sins▪ in his own Body, on the Tree, that we being dead to sins, should live unto Righteou ••••• whose stripes ye were healed. In his Soul, in his agonies. His Soul was heavy to 〈◊〉 Matth. 26.38. As a little before the shower falls, there is a gloominess and blackness, so in Christ's spirit, he suffered privative evils, or poena damni, in his desertion; positive evils, or poena sensus, when he sent forth tears, and strong cries unto him that was able to save him from death, and was heard in that he feared. Though he were a Son, yet learned he obedience by the things which he suffered, Heb. 5.7, 8. He hath suffered from all, by whom evil could be inflicted: Men, Jews and Gentiles: strangers, and his own disciples: The powers of darkness, who were the Authors of all those evils which Christ suffered from their Instruments, Luke 22.53. He suffered from God himself, the full cup of whose wrath, he drunk off. Such a broad foundation hath God laid for our peace. He suffered in every part, sorrows being poured in upon him by the conduit of every sense, hunger, thirst, nakedness, spittings, stripes; they pierced his hands and feet.

2. Propound it to your Love: 1. How much we are bound to acknowledge the unspeakable mercy of God, who knowing our sad condition, pitied us, and resolved to save us, and to reconcile us to himself, by such a Priest and Sacrifice as was convenient for us: But we unworthy wretches, being ignorant and senseless of our sin, guilt, and misery, do not understand what need we have of Christ, nor praise God for his great love in providing him for us. Our condition was sinful, and so miserable: We are guilty, polluted with sin, and liable to death, can have no access to God, nor Eternal Life: And, which is worst of all, are senseless of this sad condition; and if we once know it, we are hopeless, helpless, and so should have perished utterly, if the Lord had not found out a Remedy and a Ransom for us, Rom. 8.32.

2. How miserable would it have been, if every man should bear his own burden; how light soever any sins seem, when they are committed, yet they will not be found light, when they come to reckon with God for them: Sin to a waking Conscience, is one of the heaviest burdens that ever was felt. If God had laid sins upon us, as he laid them all upon Christ, they would have sunk us all to hell: The little finger of sin is heavier than the loins of any other sorrow: if God give but a touch of it, Psal. 39.11. When thou with Rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth. The Rod if it be dipt in guilt, smarts sorely. If a spark of his wrath light into your Consciences, what a combustion doth it make there? Psal. 38.4. My iniquities are gone over my head, they are a burden too heavy for me. As soon as we do but taft of this Cup, we cry out presently, my heart faileth. You may know what it is; Partly, by what Christ felt▪ He lost his wonted comforts, he was put into strange agonies, and a bloody sweat. Now if this be done in the Green Tree, what shall be done in the dry? If his Soul were exceeding sad, how soon shall we be dismayed? Partly, In the Saints; when they feel the weight of God's little Finger, all life and power is gone, if God set home but one sin upon the conscience, Psa. 40.12. Mine iniquities have taken hold upon me, therefore my heart faileth. Job saith, The arrows of the Lord like porson did drink up his Spirits▪ Job 6.4. Partly by your own experience. When the conscience of sin is a little revived in you, what horrors and disquiets do you feel in yourselves? Prov. 18.14. The Spirit of a man will sustain his infirmity, but a wounded Spirit who can • ear? Then thousands of Rams, and Rivers of Oil, anything for the sin of the Soul. Partly, By the state of the Reprobate in the World to come, and what the threatenings of the word say concerning those who die in their sins. Heb. 10.31. It is a fearful thing to fall into the hands of the living God. And Mark 9.44. Where their worm dieth not, and their fire is not quenched. This is the portion of them that bear their own burden, and their own transgression.

3. The happiness which redoundeth to us, by Christ's bearing it for us. It is not a thing inconsiderable, or a matter of lesser moment to be made the Righteousness of God in him. Our whole welfare, and happiness dependeth upon it; our freedom from the curse, our Title to Glory.

1. Freedom from the curse. For this is such a Righteousness as giveth us exemption from the penalty threatened in the Law. We have the comfort of it for the present, a freedom from the sentence of condemnation, Rom. 8.1. There is no condemnation to them that are in Christ Jesus, &c. So that we may go cheerfully about our Service. But much more shall we have the comfort of it when the great God of recompenses cometh to execute the Threatning. In the general Judgment there is no appearing before God in that great day, with safety and comfort, without some Righteousness of one sort, or another, our own, or our Sureties: Now no Righteousness of ours can secure us from the dint of God's anger, and the just strokes' of the Law-covenant. Blessed they that are found in Christ not having their own Righteouness!

2dly. Our title to glory. As it qualifieth us for the reward. There is no getting the Blessing but in the garments of our elder Brother. We have holiness given us upon the account of this Righteousness, 1 Pet. 2.24. We are sanctified, made personally holy, and Righteous. We have faith given us by virtue of this Righteousness. 2 Pet. 1.1. All progress in grace is given us by virtue of the everlasting covenant, Heb. 13.20, 21. And at length glory, Eph. 5.27. That he might present it to himself a glorious church, not having Spot, or Wrinkle, or any such thing, but that it should be holy and without blemish.

3dly. Let us prize it, and desire it, Phil. 3.8, 9. Every man is prone to set up a Righteousness of his own, Luke 18.9. Partly, Because naturally the Law is written upon our hearts. And therefore Moral strains are more welcome then Evangelical Doctrine. Every manis born under a covenant of works. Partly out of Pride. Every man would be 〈 in non-Latin alphabet 〉 , all for personal Merit. A Russet Coat of our own is valued more, then a silken one that is borrowed, Rom. 10.3. For they being ignorant of God's Righteousness, and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God. But these do not consider the strictness of the Law Covenant, nor the purity of God, nor themselves, or their own defects. A Broken hearted sense of sin, would make us prize Christ, 1 Cor. 4.4. I know nothing by myself, yet am I not thereby justified, but he that judgeth me is the Lord.

ERRATA.

Page 3. line 8. read shed, p. 7. l. 2. r. speaketh of it as already past, p. 15. l. 14. r. He hath, p. 16. l. 53, 54. r. Is it not strange? Things that are afar off, and about which they have no present exercise. They strongly believe, p. 18. l. 2. r. Surety, p. 19. dele 1. p. 23. l. 23. after long: r. In the Lord's Supper we have a foretaste of that New Wint, that is in our Fathers Kingdom, p. 26. l. ult. & p. 27. l. 1. r. It is our Ornament, a beautiful Vesture to the Soul, p. 43. l. 14. after comfort, add, is, p. 47. l. 24. r. Therefore, p. 53. l. 1. r. go, p. 58. l. 41. r. Here is neither all evil, p. 59. l. 39. r. worketh upon, p. 60. l. 26, 27. r. and be like him p. 61. l. 38. r. on our part, l. 44. for of our way. r. of Faith, p. 62. l. 16. after self-denying, r. r. or having and, p. 65. l. 14. dele▪ and report, dele This, p. 67. l. 7. r. when the body is weakest, p. 73. l. 27, 28. r. The being reconciled to him is his great care, the pleasing of him his most industrious Employment: His life is nothing else, &c. p. 74. l. 215. a Carnalist, p. 76. l. 39. dele is. p. 107. l. 1. dele cheap, p. 118. l. ult. r. hating, p. 121. l. 18. r. the difficulties of Obedience, p. 151. l. 40. dele our, p. 154. l. 43. r. intensive, l. 44. r. appretiative, l. 54. for secure, r. severe, p. 156. l. 25. for air, r. awe, l. 30. for alter, r. of, p. 159. l. 51. r. degree, p. 163. l. 27. r. partialities, p. 175. l. 9. r. increase of grace, p. 177. l. 29. after nakedly, add, sin, p. 181. l. 12. r. for sincers, p. 187. l. 32. r. But according, p. 188. l. 54. for men, r. way, for seek, r. check, l. 55. for his, r. our, for he, r. we, p. 203. l. 3. r. his Soul, p. 207.l. 40. for neither, r. will then, p. 211. l. 16. r. unregenerate, p. 223. l. 57. for profess. r. propose, p. 232. l. 12. after with, add God by, p. 241. l. 20. for Abner, r. Hanan.

A TABLE OF THE Principal Matters contained in the SERMONS On 2 CORINTH. 5.

A.
• ABsent ; how ae Believer is absent from the Lord in this World. Page 54
• Acceptation with God must be our great scope. Page 72
  • And our great work. Page 74
  • It will be our advantage and comfort. Page 72, 73
  • To be labored after, not only when we die, but in this life. Page 75
  • Why we should labor after it. Page 76
    • v. Pleasing of God.
• Afflictions, why a burden. Page 32
• Approbation of God, how Believers come to have it, and why. Page 119
  • Why it should be looked after. Page 120
  • Approbation of God to be looked after before the Approbation of Conscience ; and the Approbation of Conscience before the Approbation of Men. Page 122
• Assurance may be had. Page 6
  • Why we should look after it. Page 12
  • How it is wrought. Page 7
    • v. Confidence, Certainty.
    • Authority of Christ. Page 85

B.
• BOasting ; what the false Apostles boasted in. Page 116
• Body of Man compared to a House. Page 2
  • Why called an Earthly House. Page 3
• Boldness holy, wherein it appears. Page 46
• Boldness in Expectation of Heaven, the grounds of it. Page 29
• Burden of Believers in this World for Sin and Misery, v. Affliction and Sin. Page 21, 32
• Burden of Sin felt by a tender, and by a wounded Conscience. Page 233
  • v. Sin.

C.
• CErtainty of Heaven, the grounds of it. Page 17, 25
  • The degrees of it. Page 11
  • How it is confirmed to us. Page 37
• Change, there is a great Change wrought at Conversion. Page 201
  • The Change that Grace makes in a Man. Page 130
  • Moral Change, what it is. Page 201
  • This doth not amount to the New Creature. Page ib.
• Sudden Changes may be soon worn off. Page ib.
• Outward Change may be without change of heart. Page 202
• Partial Change not sufficient to denominate the New Creature. Page ib.
• Christ delights to be with Men. Page 54
  • Christ, Spirit, Ministry, must not be separated. Page 239
  • Christ was made Sin and a Curse for us. Page 171
  • Though he was made Sin, yet not a Sinner. Page 252
  • What in the punishment due to Sin Christ was freed from. Page 172
• Commendation, how Paul commends himself to the Corinthians. Page 118
• Communion with Christ, difference between it here, and in Heaven. Page 54, 64
• Confession of Sin hath a promise of pardon. Page 96
• Confidence of Heaven, both of the Thing, and of the Person. Page 8, 44
  • Of Faith, and of Assurance. Page 63
  • The Nature of it. Page 45
  • The Kinds of it. Page ib.
  • The Opposites of it. Page 46
  • The Properties of it. Page 47
  • The Effects of it. Page 46
  • The Force and Virtue of it. Page 12
  • How it ariseth from the Earnest of the Spirit in our hearts. Page 48
• Conscience, its Work and Office with respect to Sin. Page 231
  • Checks of Conscience to be regarded, and why. Page 232
  • Believers have a Testimony in their own Consciences of their Sincerity. Page 119
  • This must be regarded, and why. Page 121
  • They have a Testimony in the Consciences of others. Page 120
  • This is to be regarded, and how far. Page 121
• Consideration sets home Spiritual Truths on the Soul. Page 175
• Conversion. Power of Man to convert himself, the Absurdities that follow it. Page 210
  • God's working all in Conversion, is no ground for looseness or laziness to the Regenerate, or to the Unregenerate. Page 211, 212
  • Yet Exhortations to press us to become New Creatures are not in vain. Page 212
  • The true Use of this Doctrine of Man's Insufficiency to convert himself. Page ib.
  • Why the actings of Love are more vigorous at our first Conversion. Page 157
• Conviction. How a good Life convinceth wicked men. Page 120
  • How the Creature shall be convinced at the day of Judgment. Page 99
• Covenant ; why we should often renew Covenant with God. Page 250
• Curse ; Christ was made a Curse for us. Page 171
  • Objections answered. Page 171
  • What there was in the Curse or Punishment due to Sin that Christ was freed from. Page 172

D.
• DEath no Extinction. Page 36
• Desire of Death, v. Desire.
• Death of Christ. Christ died as a common Head, or public Person. Page 179
  • Christ died as a Surety. Page ib.
  • Christ died not only for our good, but in our stead. Page 170
  • How the Love of Christ appeared in his dying for us. Page 173
  • The End of Christ's Death. Page 174
  • The Consequent Benefits of it. Page 148
  • Death of Christ discovers the heinousness of Sin. Page 174, 181
  • What use the Death of Christ hath to make us die to Sin and the World Page 181
  • When Christ died, all Believers died to sin in him. Page 177
  • How those that were not then born, were said to be dead to Sin, when Christ died. Page 179
  • How to improve the Death of Christ for the mortifying of Sin. Page 182
  • Pardon of Sin is chiefly eyed in the Death of Christ. Page 230
• Defects and failings of Christians to be bewailed. Page 165
  • We are to labor to get ground of them. Page ib.
• Desiring Christ. Why the Soul desires to be with Christ. Page 54
  • What hinders these Desires. Page 55
    • v. Presence with Christ in Heaven.
• Desire of Death. Death not simply to be desired. Page 24
  • What Desires of Death are lawful. Page 24, 34
  • Desire of Death ariseth from Assurance. Page 70
  • Whether all Christians must desire Death. Page 24
  • The Holiness to Regulated Desires of Death. Page 35
• Desire of Heaven. None can desire Heaven but those that are clothed with a Gospel Righteousness. Page 28
• Determination a great help in Religion. Page 175
• Difficulties of Obedience, how sweetened. Page 73
• Dominion of God ; his Title to it. Page 86
• Dying to Sin, our consent to it given at Conversion, and ratified in Baptism. Page 180
  • How Believers may be said to be dead to Sin, since there are so many carnal motions after Conversion. Page ib.
  • The Influence Christ's Death hath on our dying to Sin. v. Death of Christ.

E.
• EArnest, the Nature of it. Page 42
  • The difference between an Earnest and a Pledge. Page 43
• Earnest of the Spirit, what it is. Page 42
  • The Use and End of it. Page 43
• Enemies ; all men by Nature are Enemies to God. Page 217, 244
  • The several Kinds of Enmity against God. Page 217, 244, 245
  • God's Enemies carry on a War against him. Page 246
• God is an Enemy to carnal men. Page 247
  • Wherein this Enmity of God is seen. Page ib.
  • It is a dreadful thing to have God an Enemy. Page ib.
• End, ultimate and subordinate. Page 133
  • How to know what is our main End. Page 77
  • The End varieth the Nature of the Action. Page 136
• Esteem of God, the Effects of it. Page 155
• Esteem. A Christian is not religiously to esteem others for external, carnal advantages. Page 194
  • The Reasons of it. Page 195
• Excellency of Heaven, wherein it appears. Page 38
• Execution of the last Sentence will be certain, speedy, and unavoidable. Page 107
  • Why the Sentence shall be certainly executed. Page 107
  • The Sentence shall be executed on the wicked first. Page ib.
  • The Execution of the last Sentence shall be terrible.

F.
• FAith ; the objects of Faith, Page 56
  • How it works as to another World. Page 17
  • Faith goeth on certain grounds Page 59
  • How it should be rowzed up with reference to the promised Glory. Page 17
  • Walking by Faith, v. Walking.
• Faith and Sight opposed to one another, Page 56
  • Faith is for Earth. Sight for Heaven. Page 58
  • Till we have Sight, it is an advantage that we have Faith Page 58
  • What relief Faith yields us in this World, till we have Sight. Page 59
  • If we have Faith, we shall have Sight. Page ib.
  • Those that have Faith are not satisfied, till they have Sight. Page ib.
  • Faith hath its Sights. Page ib.
• Faith in Christ, what it includes in it. Page 255, 256
• Faith and Repentance, Repentance respects God, Faith Christ. Page 224
  • Both are wrought by the Word, and acted in Prayer Page Ib.
• Fall of Man ; all mankind Fell in Adam. Page 216
• Fear. Causes of Fear. Page 111
  • Terror of the Lord ground of Fear. v. Terror. Page 110
  • Fear of future Judgment, how raised in us. Page 114
  • Fear of Wrath, and Love of God, how consistent. Page 113
• Fitness for Heaven, what it is. Page 39 41
  • Gradual Fitness is to be looked after, Page 40
• Fools ; carnal men are Fools v. Madness Page 126, 127
• Free Grace manifested at the day of Judgment. Page 98
• Friendship between God and M •• in a State of Innocency. Page 216
  • How this Friendship was bro • en off. Page lb.
  • Fury of wicked Men in their sins. Page 127

G.
• GArment. Gospel Righteousness a Garment to cover our nakedness. Page 28
• Glory of God. A Christian is in all things to aim at the Glory of God. Page 130
  • We are to Glorify God in all Relations, and Conditions of Life, and with all our Talents. Page 135, 136
  • I Indifferent actions God's Glory is to be our end. Page 131
  • Actions that tend to our dishonor should not be omitted, when God's Glory calls for them. Page 133
  • Whether in every action a Christian is always bound to have actual thoughts of the Glory of God. Page 132
  • Why the Glory of God is to be our Great end. Page 128, 133, 139
  • Believers are fitted for Glorifying God as Men, and as renewed. Page 134 135
  • Aim at God's Glory ariseth from Love to God. Page 131
  • How to know, whether we Glorify God. Page 140
  • Exhortation to Glorify God. Page 137
  • Mot • ves to Glorify God. Page 138
  • Directions to Glorify God Page 139
  • Glory of God, and good of the Church conjoined. Page 131
• Glory of all that Grace that fits us for Heaven is to be given to God. Page 41
• Goodness of God ; the mercies of daily Providence declare much of God's Goodness. Page 153
• Gospel, why called the Word of Reconciliation, and why the Ministry of Reconciliation. Page 234
  • To whom the dispensation of it is committed. Page 234
• Governor ; our Governor must be our Judge. Page 87
• Grace ; the change that Grace makes in a Man. Page 130
  • Acts of Grace easily discernible by a man's own Conscience. Page 119
  • Habitual and actual Grace, what Page 211
• Groaning for Heaven, the Reasons of it. Page 20
  • Directions to stir it up. Page 25
    • v. Desire of Heaven.

H.
• HAppiness Eternal, why it is delayed. Heart New v. New Heart. Page 42
• Heaven, the Certainty of it, v. Certainty. Page 8
  • The Excellency of Heaven. Page 38
  • Fitness for Heaven, v. Fitness.
  • Why Believers are not presently admitted to Heaven upon Conversion. Page 42, 58
• Hiding sin ; men naturally love to hide their sins from God, men, and themselves. Page 96
  • God's people are subject to it. Page ib.
  • Why men endeavor to hide their sins. Page ib.
  • The folly of it. Page ib.
• Holiness in God and in man, how it differs. Page 84, 85
• Holiness of Christ as God, and as man. v. Innocency of Christ. Page ib.
• Holiness of God manifested at the day of Judgment. Page 97
• Home ; a Christian is not at Home, while he is in the Body. V. Strangers. Page 50
  • Reasons of it. Page Ib.
  • God's Children are not at Home till they come to Heaven. Page 54
• Hope of Heaven, the kinds of it. Page 18
  • Expressed in Scripture by looking and longing. Page 18
• House ; State of Glory called a House. Page 4, 20
  • What a kind of House this is. Page 5
• Hypocrites, the Reasons of the decay of their seeming Love to God. Page 156

I.
• IMpediments that hinder man's turning to God. Page 236
  • The Word of God a proper remedy to remove them. Page 237
• Imputation. Non-Imputation of sin, what is signifies. Page 221
  • An act of Grace and Favor in God. Page 221
  • A great Privilege and Blessedness to the Creature. Page 222
  • The manner how it is brought about, and applied to us. Page 223
    • v. Pardon of sin.
• Innocency of Christ as Mediator. Page 251
  • It hath a double use; for satisfaction, and for example. Page 251
  • Friendship between God and man in a State of Innocency v. Friendship.
• Interest of God in us. Page 134
• Joys of the Blessed Everlasting. Page 105
• Judge. Qualifications of a Judge. Page 82
  • God the Judge in matters of Redemption, not Christ, and why. Page 87, 88
  • Christ the Judge of the World, at the last day. Page 82, 88
  • Qualifications of Christ for this Office, Kingdom, Justice, Power, Authority. Page 83, 84, 85
  • The Impartiality of the Judge. Page 91
  • In what Nature Christ shall be Judge of the World. Page 85, 88
  • Judging the World, an act of Christ's Mediatory Office. Page 88
  • How Christ is Judge as God, and as Mediator. Page ib.
  • Why Christ is to be Judge in the human Nature. Page Ib.
  • Why the Power of Judging belongs to Christ. Page Ib.
  • Why Christ is Judge of the World, rather than the Father and Spirit. Page 87
  • Christ being Judge is a Terror to the wicked. Page 88, 89
  • What is there in Christ's being Judge of the World, that is a Terror to the wicked. Page 89
  • Christ being Judge is a comfort to the Godly. Page 90
  • To whom this comfort belongs. Page Ib.
  • What is the comfort they have. Page Ib.
• Judgment Day ; appearing before Judgment Seat, what it signifies. Page 92
  • The necessity of a Day of Judgment. Page 79
  • The certainty of it. Page ib.
  • The ends of it. Page 92, 97, 103
  • Arguments to prove it. Page 79, 80, 81.
  • All must be Judged. Page 81, 91, 103
  • Reasons of it. Page 91, 92
  • The Rule of Judgment. Page 99
  • We shall be Judged not according to single acts, but our Conversation. Page 101
  • The future Judgment shall be according to men's works. Page 97
  • Why works are produced at the Day of Judgment. Page Ib.
  • All sins shall be brought to Judgment. Page 92
  • How sins shall be brought to Judgment. Page Ib.
  • What sins shall be then open Page 93, 94
  • A Judgment Day. Sinners shall be accused (1) By the Angels (2) By the Devils (3) By the Word of God ( 4 ) By the Ministers of the Gospel ( 5 ) By Conscience. ( 6 ) By their own Confession, ( 7 ) By one another. (8) By the Godly. ( 9 ) By the Circumstances of their evil actions. Page 93, 94, 95.
  • Different Recompenses at the Day of Judgment. Page 104
  • Execution of Sentence. v. Execution.
  • The Ministry of the Angels at the Day of Judgment. Page 91
  • How this Doctrine is to be improved. Page 108
  • The last Judgment the most solemn of all Judgments. Page 83
  • Future Judgment is impartial. Page 110
  • The Terror of the day of Judgment. Page ib.
  • Future Judgment makes pardon of sin necessary. Page 231
• Justice of Christ. Page 84
• Justice of God, the kinds of it. Page 98
  • Declared in the day of Judgment. Page ib.
• Justification twofold, of a sinner and of a believer. Page 100

K.
• KNowing Christ after the flesh in the days of his flesh, what it was. Page 196
  • Knowing Christ after the flesh since his Ascension, what it is. Page 197
  • Knowing Christ after the Flesh will be of no use to us, as to the Salvation of our Souls. Page 199
  • They that only know Christ after the flesh cannot truly challenge the name of Christians. Page 199

L.
• Law, as a Rule, is as strict as ever. Page 164
  • But not as a Covenant. Page ib.
  • The violation of the Law makes a Pardon necessary. Page 231
  • The Impossibility of keeping the Law shows the necessity of a Redeemer Page 163
  • And should make us thankful for our deliverance by Christ. Page 164
• Life Animal what it is. Page 60
• Life of the Body frail and Transitory. Page 2
• Life Eternal, the happy condition of the Godly in Heaven called Life. Page 104
  • Wherein it consists. Page 105
  • The excellency of it. Page 35
  • One of the principal Objects of Faith Page 14
  • The belief of it pressed. Page 14
  • Little believed in the World. v. Faith. Page 15
• Life Natural to be contemned. Page 36
• Life Spiritual, that there is a Spiritual Life proved. ( 189 )
  • What it is. Page 60, (189)
  • In it all is to be referred, not to ourselves, but to God. Page 24, 183
  • The Resemblance between it and the Life Natural. ( 190 )
  • The difference between them. ( 192 )
  • Signs of Spiritual Life. Page (190) 192
  • How it is conveyed and continued to us. Page 26, 190
  • The respect it hath to Christ's Resurrection. v. Resurrection of Christ. Page 189
  • Life Spiritual matter of Faith. Page 191
  • To be valued and esteemed by us Page 192
  • We are to go to Christ for it Page ib.
• Living denotes not one single action, but the course of our conversation Page 185
• Living to God. Why we should live to God. Page 138 139, 186
  • A man cannot Live to himself, and to God too. Page 184
  • Motives to live to God. Page 187
  • Directions not to live to ourselves, but to God. Page 188
• Living to ourselves, and not to God, the danger of it. Page 187
  • v. Living to God.
• Love of Christ taken actively and passively. Page 143
  • How the Love of Christ appeared in his dying. Page 173
• Love of God of benevolence and complacency, what. Page 143
  • Whence it comes to have such a force on us. Page 147
  • How it is applied to us. Page 148
  • The consequent benefits of it. Page ib.
  • Persuasion of God's Love to us comfortable, but not absolutely necessary. Page 152
  • God's general Love in sending a Savior to mankind should excite Love. Page 153
• Love to God, what it is. Page 143, 159
  • Love to God considered as an exaction of the Law, or rule of the Gospel. Page 163
  • God in Christ the object of his Love, and why. Page 144
  • Whether God be to be loved for his beneficial goodness, or Essential and Moral perfections. Page 149
  • God is chiefly to be Loved for his essential and Moral perfections, and why. Page 150
  • Our loving God for his benefits is not wholly to be condemned, and why. Page 149
  • Mercies of daily Providence render God amiable. Page 153
  • The defects of this Love. Page 150
  • The Effects of it. 145, 155, 159
  • Love to God the greater principle that draweth us off from self to God. Page 185
  • The influence it hath on our duties and actions. Page 145
  • What shall we do to know that we Love God. Page 165
  • Why it is our duty to make this trial. Page 166
  • Obedience the great evidence of Love to God. Page 166
  • How to get this Love to God. Page 167
  • No man by Nature can bring his heart to Love God, and why. Page 167
  • Pardoning mercy breedeth and feedeth Love to God. Page 230.
  • Motives to Love God. Page 168
  • Degrees of Love to God, how to be measured. Page 154
  • Comparison the best way to discover Love. Page ib.
  • God to be