of thoughts might ascend heavenwards. When we have
thousands of objects to choose of, we think of any thing
rather than God! and not only turn this way or that, be-
sides him, but tend continually downwards in opposition
to him. Yea, men cannot endure to be put in mind of
God, the serious mention of his name is distasteful.
Whence can this proceed, that a thought of God cast in,
is thrown out, as fire from one's bosom ? whence is it, but
from the enmity of mind that is in man against God?
4. It further appears hence, that men are so little con-
cerned about the favour of God. Whomsoever we love,
we naturally value their love; but whether God be a
friend or an enemy, it is all one to the unrenewed soul, if
there be no sensible effects of his displeasure. The men
of this world only value its favours, the favour of God
they value not; whereas in his favour is life in the account
of holy and good men, (Ps. xxx. 5.) yea, they judge his
loving-kindness is better than life without it, Ps. lxiii. 3.
When men shall go from day to day, without considering
whether God hath a favour for them, or not; whether they
are accepted or not, whether they have found grace in his
eyes or not, &c. What doth this declare, but an enmity of
mind, and alienation from God? If men had true love for
God, it could not be, but they would greatly value his love.
5. That men do so little converse and walk with God,
doth speak a fixed alienation of mind, and enmity against
God. Walking with God includes knowing and minding
him; but it adds all other motions of soul towards him,
together with continuance, and approving ourselves to him,
therein. Now agreement is required to walk with God,
(Amos iii. 3.) Can two walk together unless they be
agreed? Hos. iii. 3. Men walk not with God, because they
are not come to an agreement with him; God's agreement
with us, and ours with him, is that we may walk together.
It we walk not with God, it is because there is no agree-
ment; and what doth that import, but an alienation of
mind from God? Says God, I would not have you live
in the world at so great a distance from me, I would walk
with you and have you walk with me; and for this end
I would come to an agreement with you. But sinners will
not come to any agreement with God, and thence it comes
to pass that they walk not with God; they begin the day
without God, walk all the day long without God, lie down
at night without God, and the reason is because there are
no agreement, and that denotes enmity, especially con-
sidering,

6. That daily converse with God would cost us nothing. To have any man's thoughts full of heaven, and full of holy fear, and reverence of God, &c. (which is included in walking with God,) what inconvenience is in this, what business will this hinder? When a man goes about his ordinary affairs, will it do any hurt to take God with him? No business will go on the worse for it, it will not detract from the success of our affairs. 1 Cor. vii. 24. Let every man, wherein he is called, therein abide with God. Let your state be what it will, there can be no business in this world, but what you may do with God, as well as without God, and much better.

him in secret; to refuse placing our treasure and our hearts
in heaven; what doth this signify, but aversion, and a dis-
affected heart? Let us consider each of them severally and
apart by itself. We are a Christian assembly, how should
it startle us to be (any of us) convicted of enmity against
God, under the Christian name, in two so plain cases?
1. For prayer, 'tis a charge laid upon all persons con-
sidered in their single and personal capacity, Matt. vi. 6.
But thou, when thou prayest, enter into thy closet, and
when thou hast shut thy door, pray to thy Father which is
in secret. I fear that most of them, who bear the Christian
name, carry the matter so, as if there were no such place
in the Bible. When the mind and will of God is made
known to us by his Son, who came out of his bosom, that
he will be sought unto; and that not only publicly but
secretly and daily; that as we are taught by our Lord him-
self, to pray for our daily bread, and the forgiveness of our
daily trespasses, we are also to pray in secret, to him that
sees in secret; can such commands be constantly neglect-
ed and disobeyed, and not signify the contrary bent of our
will; especially when we consider, that it is enjoined us for
our own good? It would be profane to say, What profit is it
to us to call upon the almighty? but it is most justly to be
said, what profit is it to the Almighty, that we call upon
him? It is honourable to him, but very profitable to our-
selves. If we know not how to pray in a corner, confess-
ing our sins, and supplicating for mercy, we cannot but
live miserable lives. When therefore this is not done,
whence is it, but from an enmity of mind? To a friend
we can unbosom ourselves, not to an enemy.

I might also enlarge upon family prayer, but if closet prayer were seriously minded, you that have families would not dare to neglect prayer with them too. But it either be performed with coldness and indifferency, it makes the matter worse, or more plainly bad; and shows it is not love, or any lively affection, that puts you upon praying, but a frightened conscience only. And a miserably mistaken, deluded one, that makes you think the God you pray to will be mocked or trifled with, or that he cannot perceive whether your heart be with him, or against him. And so instead of worshipping, or giving him honour in that performance, you reproach and affront him; and all this while, how vastly doth the temper of your mind disagree with the mind of God! I would, saith the blessed God, have a course of prayer run through the whole course of your lives; and all this that your hearts may be lifted up from earth to heaven, that your hearts may be in heaven every day, according to Matt. vi. 19. Lay not up for yourselves treasures on earth; but treasures in heaven, &c. Where your treasure is, there will your hearts be also. And so we are led to the other precept mentioned before.

2. As to a heavenly conversation, God would not have reasonable creatures, who have intelligent spirits about them, to grovel and crawl like worms in the dust of this lower world, as if they had no nobler sort of objects to converse with, than the things of this earth; nothing fitter for the contemplation, exercise, and enjoyment of an immortal mind. The saints are finally designed for an inhe7. Which makes the matter yet plainer, how uncomfort-ritance in light, (Col. i. 12.) and their thoughts and affecably do men live in this world, by reason of their distance tions ought to be there beforehand, that they may become from God, and unacquaintedness with him; Job xxxv. 10. meet for that inheritance. Will it do a man any harm to But no one saith, Where is God my Maker, who giveth have frequent forethoughts of the everlasting joy, purity, songs in the night: They choose rather to groan under and bliss of the heavenly state? How joyous and pleasant their burdens alone, than to cry to God their Maker, as at must it be! And why are we called Christians, if he, who the 9th verse of that chapter. When men will endure the is our Lord and Teacher, revealing his mind to us, and greatest extremity, rather than apply themselves to God, expressly charging us to seek first the kingdom of God, to what doth this resolve into but enmity against God? set our affections on the things above, &c. shall not be re8. That men do so universally disobey God, bespeaks alie-garded? Why is not heaven every day in our thoughts, nation and enmity of mind. As obedience proceeds from why will we lose the pleasure of a heavenly life, and exlove, so disobedience proceeds from enmity. And for this change it for earthly care and trouble, or vanity, at the I shall only instance in two great precepts, wherein the best? Why is it? No other reason can be given, but only mind and will of God is expressed which I mention, and an alienation of our minds from God. insist upon (though briefly) as things that concern the constant and daily practice of every Christian-1. a course of prayer to God, in secret,-2, and having our conversation in heaven. How express are both of these precepts, in the same chapter; the former, Matt. vi. 6. the latter, ver. 19, 20, 21. Now consider, whether our disobedience to these two precepts do not discover great enmity in our hearts against God. What, to refuse to pray, and pour out our souls to

9. Another argument to prove this alienation, and enmity against God, is the unsuccessfulness of the Gospel; which can be resolvable into nothing else, but such an enmity. The design of the Gospel is to bring us into a union with the Son of God, and to believe on him whom the Father hath sent. Christ seeks to gather in souls to God, but they will not be gathered. This is matter of fearful consideration, that when God is calling after men, by his

own Son, that there be so few that will come to him. How few are there that say, Give me Christ, or I am lost? none can reconcile me to God, but Christ? You are daily besought, in Christ's stead, to be reconciled, (2 Cor. v. 20.) but in vain! What doth this signify, but obstinate, invincible enmity?

2. Another head of arguments may be taken from several considerations, that we may have of God in this matter: whence it will appear, that nothing but enmity, on our parts, keeps us at that distance from God, as we generally are at. And consider to that purpose,

1. That God is the God of all grace, the fountain of goodness, the element of love. Why are men at that distance from him, who is goodness, and grace, and love itself? The reason is not on God's part, 1 John iv. 16. God is love, and he that dwelleth in love, dwelleth in God, and God in him. What can our so great distance from this God signify, from the most perfect, the most excellent goodness, but the most horrid kind, and the highest pitch of enmity? Did men apprehend this, what frightful monsters would they appear to themselves! This is not only a plain, but a terrible declaration of a most unaccountable enmity, on our part.

those cords of a man, with bands of love: which plainly shows what the case requires, that the minds and hearts of men are very averse, and alienated from him, and therefore need such drawing.

5. And that which is more than all the rest, is God's sending his Son into the world, to procure terms of peace for us, and then to treat with us thereupon; and that in him he is reconciling the world to himself, 2 Cor. v. 19. Doth not reconciliation suppose enmity, as here, and in the text: You that were enemies in your minds-yet hath he reconciled. As we have noted that on our parts our withstanding, and too commonly frustrating, its overtures, speaks enmity and obstinacy therein; so on his part those overtures themselves speak it too. Here is the greatest kindness and good-will on God's part, that can be conceived: but it supposes, what we are evincing, ill-will in us. Christ came to seek and save that which was lost. What a lost state was our state! what to be engaged in a war against him that made us! Wo to him that strives with his Maker, Isa. xlv. 9. Fallen man is little apprehensive of it now, if we continue unreconciled to the last, at death it will be understood what a lost state we are in. Upon this account it will then appear, but this was our state 2. God is still pleased to continue our race on earth, a before, when it appeared not; in this state Christ pitied us, succession of men in this world, from age to age, made when we had no pity for ourselves. Christ came not into after his own image, with minds and spirits that are intel- the world to save men only at the hour of their death, ligent and immortal; which declares a strong propension from hell; but to raise up to himself a willing people, that in God towards such a sort of creatures, the inhabitants of may serve and glorify God, in their life on earth. He is, this lower world, though degenerated, and fallen from him. for this purpose, intent on this reconciling design; and Notwithstanding all their neglect of him, in former ages, how earnest, how alluring were his solicitations, in the yet new generations of men still spring up, capable of days of his flesh? Come to me all ye that are weary-He knowing and serving him, Prov. viii. 31. In the foreseen that cometh to me, I will in nowise cast out. How patheheight of man's enmity, this was the steady bent of his tical his lamentations, for the unreconcileable! O that thou mind towards them, to rejoice in the habitable parts of this hadst known the things belonging to thy peace-And his earth, and to have his delights with the sons of men. Thus blood was shed at last, as the blood of propitiation, of a also in the 2 Chron. vi. 18. do we find Solomon in a rap-reconciling sacrifice, to reconcile God's justice to us; and ture of admiration, on this account: But will God in very thereupon also, as in this context. Having made peace by deed dwell with men on earth, &c. And the Psalmist, Ps. the blood of his cross, (ver. 20.) to vanquish our enmity, to Ixviii. 18. That gifts are given to the rebellious, (the most reconcile us who were enemies in our minds-ver. 21, 22. insolent of enemies,) that the Lord God might dwell among 6. Consider Christ sending, and continuing, from age to them. How admirable and unconceivable a wonder is age, the Gospel in the world; the design whereof may be this! The heaven of heavens cannot contain him, and will understood by the manifest import and substance of it, he yet dwell with men on earth! And we yet find, not- and by the titles given to it, as it reveals Christ, the Mewithstanding God's great condescension, that there is still diator, the Peace-maker, in his person, nature, offices, a distance; whence can this be, but from man's aversion, acts, sufferings, and performances. As it contains the great and enmity of mind against God? Thus are men still re- commands of repentances towards God, and faith in our quiting God evil for his goodness; God will dwell with Lord Jesus Christ, with the promises of pardon, and eternal men on earth, but men will not dwell with him, nor ad-life, with whatsoever is requisite to our present good state mit of his dwelling with them; they say to him, Depart | God-ward, and our final blessedness in him, as also the vafrom us, Job xxi. 14. 'Tis thus, from age to age, and gene- rious enforcements of such precepts, and confirmations of ration to generation, which shows God's goodness on his such promises, with copious explications of the one and the part, and the enmity on man's part. See to this purpose, other. And as it is called, the ministry of reconciliation, Ps. xiv. and liii. the beginning of each. 2 Cor. v. 18. The word wherein peace is preached, by Jesus Christ, Acts x. 36. The Gospel of peace, and of glad tidings, (Rom. x. 15.) as that very word Gospel signifies.

3. Consider the forbearance of God towards you, while you are continually at mercy. With what patience doth he spare you, though your own hearts must tell you that you are offending creatures, and whom he can destroy in a moment! He spares you, that neglect him. He is not willing that you should perish, but come to the knowledge of the truth, that you may be saved; by which he calls and leads you to repentance, Rom. ii. 4. On God's part, here is a kind intention; but on man's part, nothing but persevering enmity.

4. Consider God's large and wonderful bounty towards the children of men in this world, and the design of it, Acts xvii. 25, 26. He giveth to all life, and breath, and all things, that they might seek after him, Ps. lxviii. 19. He daily loadeth us with his benefits. He gives us all things richly to enjoy, Acts. xiv. 17. God leaves not himself without witness, that he doth men good. He gives men rain from heaven, when they want it; and, when unseasonable, he withholds it. "Tis a great thing to understand the loving-kindness of the Lord, (Ps. cvii. 42.) his wonderful works towards the children of men; to understand our mercies and comforts, and what their meaning and design is. By mercies to our outward man, God designs to draw our hearts and minds to himself. Mercies are bestowed on them that have the power of thought, to consider the end of all God's mercies; 'tis bespeaking, and seeking to win our hearts to himself, Hos. xi. 4. "Tis drawing us with

This Gospel was, in its clearer manifestation, at the fulness of time, introduced with great magnificence and solemnity into the world, as the law had been, by the ministry of angels. When the Son of righteousness, the light of the world, was arising, and dawning upon it; then did a multitude of the heavenly host appear, praising God, and saying, Glory to God in the highest, peace on earth, and good-will towards men, Luke ii. 13, 14. But this Gospel is not a more express declaration of God's good-will towards men, than their deportment under it, their continuing to live as without God in the world, is of their illwill, disaffection, and enmity against God.

7. And lastly, the strivings of the Spirit, in the hearts of ministers preaching the Gospel, and with the souls of men, to whom it is preached, show that there is a mighty enmity to be overcome.

1. God's giving forth his Spirit to ministers, enabling them to strive with sinners, to bring them to Christ according to the working of that power, which works in them mightily, Colos. i. ult. What need of such striving, but that there is a great enmity in the minds of people to be conquered and overcome? Sometimes we read of ministers of the Gospel weeping over souls, who, for their too intent minding of earthly things, are called enemies to the cross of Christ, Phil. iii. 18. Sometimes they are ready to

Ps. 1. 4. He expostulates about it, Wherefore do the wicked contemn God, v. 13. threatens them with hell, for their forgetting him, Ps. ix. 17. yet sinners are apt to conclude, that God doth not see, or disallow any thing of that kind, Ps. xciv. 7. How unapt are they to admit any conviction of heart-wickedness! though 'tis more than intimated to be destructive, Jer. iv. 14. Wash thine heart from wickedness, that thou mayst be saved: q. d. thou art lost if thy heart be not purged. Yea, when it is so plain in itself, that enmity against God, which hath its seat in the heart, makes a man's soul a very hell, yet they seem to think themselves very innocent creatures, when they are as much devilized, as a mind, dwelling in flesh, can be! This is the common practical error and mistake men lie under, that they think God takes notice of no evil in them, but what other men can observe, and reproach them for. But he knows the inward bent and inclination of their minds and spirits; why else is he called the heart-searching God? and knows that this is the principal and most horrid wickedness, that is to be found among the children of men, an alienated mind from God, and the root of all the rest. The fountain of wickedness is within a man. Simon Magus's wickedness lay in his thought; it is said to him, Repent of this thy wickedness, and pray the thought of thy heart may be forgiven thee, Acts viii. 22. And when the prophet exhorts (as before) Jer. iv. 14. to wash the heart from wickedness, he adds, How long shall vain thoughts lodge within thee? And our Saviour tells us, Out of the heart, first, proceed evil thoughts, and then all the other wickednesses after-mentioned; murders, adulteries, &c. Matt. xv. 19. And that enmity and alienation of mind, that turns off the whole current of a man's thoughts from God, is the original evil; and, by consequences, lets them loose to every thing else that offends him, and ruins themselves. Yet when their very hearts are such a hell of wickedness, (as what is more hellish than enmity against God,) they are notwithstanding wont to say, they have good hearts.

must thus perish, that lives and dies at enmity with God. Regeneration slays this enmity, and implants in the soul divine love. Therefore we must be regenerate, or we cannot enter into the kingdom of God, John iii. 3, 5. A man must have a new heart and a new spirit created in him, in which heart and spirit the love of God is the reigning principle. And therefore I repeat to you, The things which eye hath not seen-and a crown of life are prepared, and promised to them that love him, 1 Cor. ii. 9. James i. 12. You may yourselves collect the rest.

3. Hence take notice of the seat and subject of this regeneration and change. It is the mind of man; for you are enemies in your minds by wicked works. We are to be renewed, in the spirits of our minds, (Ephes. iv. 23.) to be transformed by the renewing of our minds, &c. Rom. xii. 2. You that have not considered what regeneration is, I tell you, 'tis to have your minds altered and changed; that whereas you did not mind God or Christ, your minds being changed, you savour and delight in the things of God, Rom. viii. 5, 7. They that are after the flesh, savour the things of the flesh. The carnal mind is enmity against God. It is the mind, therefore, not as speculative merely, but as practical, and active, that must be renewed. Inquire, therefore, what change do you find in your minds? Are you in mind and spirit more holy, spiritual, and serious? And are your minds more delightfully taken up with the things of God, than formerly? Till your minds are thus changed, they cannot be towards God; but will be perpetually full of enmity against God. You will only mind earthly things, (Phil. iii. 19, 20.) with the neglect of God, and heaven, and heavenly things. If ever the Gospel doth us good, it must be by the change of our minds.

4. And in the last place, hence understand the absolute necessity of reconciliation with God; because you have been alienated and enemies against him by wicked works. Regeneration cures in part your enmity, but makes no atonement for your guilt, in having been enemies; for this 2. Hence see the absolute necessity of regeneration. A you need a reconciler that could satisfy for you. What doctrine, at which most men do wonder, which our Saviour will become of the man that is not reconciled to God? If intimates, when he says, John iii. 7. Marvel not at it, viz. you be God's enemy, can he be your friend? And if God that I said you must be born again. But who may not be your enemy, he is the most terrible enemy. How can now apprehend a necessity of being regenerate? what will we lie down in peace, in an unreconciled state? or without become of thee, if thou díest with such a disaffected mind knowing whether we are reconciled, or not? Let not the God-ward? Do but suppose your soul going out of the sun go down this day, and leave you at enmity with God. body, in this temper, full of disaffection towards the ever- If you have fallen out with a man, the sun is not to go blessed God, before whose bright glory and flaming ma- down on your wrath; and is your enmity against God a jesty (to thee a consuming fire) thou must now appear; juster or more tolerable thing? Olet not the sun go down though most unwilling, and as full of horror and amazing before you have made your peace. And for your encoudread! How will thine heart then meditate terror! and ragement, consider that it is the office of the Son of God to say within thee, "This is the God I could never love! reconcile you to him. He is the reconciler, the peacewhom I would never know! to whom I was always a maker, the maker up of breaches between God and man. willing stranger!" whose admirable grace never allured, or He is, if you resist not, ready, by his Spirit, to remove the won my heart! who, in a day of grace, that is now over enmity that lies in your minds against God; and by his with me, offered me free pardon, and reconciliation; but I blood, he causes Divine justice to be at peace with you. was never at leisure to regard it. The love of this world, If you find the former effect, that assures you of the latter. which I might have known to be enmity against God, had Bless God that he hath provided, and given you notice of otherwise engaged me. It hath been the constant language such a reconciler, 2 Cor. v. 19. God was in Christ reconof my heart to him, Depart from me, I desire not the ciling the world to himself. Bless God that he hath sent knowledge of thy ways; I must now hear from him that and settled one among you, on this errand, to beseech you just and terrible voice, even by the mouth of the only to be reconciled to God, v. 20. Blessed is the man, whose Redeemer and Saviour of sinners, Depart from me, I know iniquities are forgiven; and blessed is the man who can thee not. And into how horrid society must I now go! say I was once an enemy, but now am I reconciled; forThe things that eye hath not seen, nor ear heard, more merly I saw no need of Christ, but now I cannot live glorious things than ever entered into the heart, are all pre- without him. How fearful a thing will it be to die unrepared for lovers of God. And for whom can everlasting conciled to God, under a Gospel of reconciliation! while fire be prepared, but for the devil and his angels, and such the voice of the Gospel of grace is calling upon you, Return other accursed God-haters, as I have been? Matt. xxv. 41. and live; Turn ye, turn ye, why will ye die? beware of Recollect yourselves, consider the present posture and dying unreconciled, under such a Gospel. When you retemper of your souls, and what your way and course is. turn hence, retire into a corner, and consider what a wicked You care not to come nigh to God now, but love to live enmity of mind you have had against God and Christ; at a distance from him, through enmity against him, from and pray that you may be renewed, in the spirit of your whence proceeds your departing from him, and saying to mind, Eph. iv. 23. Let a holy resolution be taken up at him, Depart from us. But another day, you will have last, (after many neglects,) as was by the poor distressed enough of departing from God; a wicked man's life is prodigal, after he had long lived a wandering life, (Luke nothing else but a continual forsaking of God, or departing xv. 18; and onward.) I will arise and go to my Father, from him. I appeal to your own hearts, concerning the &c. and you will find God a merciful Father, ready to rejustice of that mentioned repartee: They say now to God, ceive you, and with joy. Oh the joyful meeting between Depart from us, Job xxi. 14. and God will then say to a returning soul and a sin-pardoning God! When once .hem, Depart from me, Matt. xxv. 41. That man's soul | your strangeness and your enmity are overcome, and you

are come into a state of amity and friendship with God; then will the rest of your time be pleasantly spent, in a holy, humble walking with God, under the conduct of grace, till you come eternally to enjoy him in glory.

OF

RECONCILIATION

BETWEEN GOD AND MAN.

Col. i. 21.

And you that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled. Verse 22. In the body of his flesh, through death, &c.

We have, from the former words of this text, shown the fearful, horrid state of unconverted sinners; that as such they are alienated and enemies in their mind, by wicked works, and come now to show, from the words that follow, the blessed state of the converted. You now hath he reconciled, &c. Here is instance given of the happiest change that ever was made, in the case of sinful wretched creatures and far above all our expectations, if we had not been told, that as far as the heavens are above the earth, so far, in the acts of mercy, are God's ways above our ways, and his thoughts above our thoughts, Isa. Iv. 9. Otherwise, when we hear of a sort of creatures that were fallen from God, and gone into rebellion against him, that were alienated and enemies to him in their minds by wicked works; one would be in suspense, and say, Well, and what became of the business? how did it issue? what was the event? and would expect to hear, why fire came down from heaven upon them, and consumed them in a moment; or the earth opened, and swallowed them up quick. Yea, and if the matter were so reported to us, if we did hear fire and brimstone, flames and thunderbolts, immediately came down upon them, and destroyed them in a moment; who would not say, So I thought, who could expect other? But that it should be said, such as were alienated from God and his very enemies in their mind, by wicked works, those hath his own Son reconciled! into what a transport of wonder and praises would this cast any considering mind! with what amazement would it make us cry out, O what hath God wrought, what wonders can the power of Divine grace bring about! How unexpected, how surprising a thing is this! Especially when we also consider how this was brought to pass, the Son of God effected it in the body of his own flesh, through death. He died for it! rather than such impure venomous worms, and that were as weak and defenceless as they were vile and wicked, should at last suffer the dreadful consequences of so desperate and unequal a war against the Almighty; which could not be other than their own ruin, and eternal death; he chose himself to die for them. This is the strange amazing subject we have to consider; and we cannot but confess and consider it as a strange thing, if we were only told it as that which had fallen out, in some other country, in any remote part of the world, or in some other world. But when we understand, as for the former part, this is the common case of men on earth, and therefore that it was our own case, to have been alienated from God and enemies to him in our minds by wicked works; and as to the latter part, that to us the proposal and offer is made of being reconciled, in this strange way! in what agonies, in what consternation of spirit should we be, when we can with greatest certainty say the former; if we cannot say the latter! And if we can, in what a transport! in what raptures of admiration, joy, and praise, should we say it! Any of us who hath heard, or now reads these words, even me who was alienated, and an enemy in my mind, by wicked works, yet me now hath he reconciled! Can you say so? how should your heart leap, and spring within you, at the reciting of these words! And if you cannot as yet say this. with particular application, and it does not

therefore raise a present joy, yet it may beget hope in you; for think with yourself, if with some the matter hath been brought to this blessed issue, why may it not with me? and upon the one account, or the other, now set yourself seriously to consider these latter words. And that you may do so with the more advantage, take distinct notice of these two things, that are to be severally treated of.-1. Of this blessed work itself, brought about by your merciful and glorious Redeemer: reconciliation with God. "You hath he reconciled."-2. The wonderful way wherein he hath effected it: "In the body of his flesh, through death." 1. Consider this reconciliation itself. Which that we may do with just advantage, both to the truth and ourselves, we must take heed of too much narrowing so important a subject; but take it in its due extent and compass, as comprehending all that truly belongs to it; and so it must be understood to be mutual between God and us; and to tion to us. Thus the proper import of the word, the scope include both our reconciliation to him, and his reconciliaof the apostle's present discourse, and the nature of the thing, lead us to understand it. The word being used when two parties have been at variance, not only signifies the laying down of enmity on the one side, but to be received into grace and favour on the other; as might be shown of the original words, that are wont to be thus rendered, if it were needful, or at this time fit. But it sufficiently appears, in the common use of this way of speaking among ourselves. And if we consider the scope of the apostle's discourse, nothing can be more agreeable to it; which is manifestly to exalt and magnify Christ, first as Creator, affirming that all things visible and invisible were made by him, and for him, as ver. 16. And then afterwards, there having been a rupture and breach in the creation, by the apostacy and revolt of some creatures; others, also, being in an uncertain and mutable state, liable to a like failure and defection, he is further magnified, as the Reconciler of such as were thought fit to be restored, and the Establisher of such as stood, ver. 17. Now the representation of his performance, as a Reconciler, had been very imperfect, if he had designed therein only to signify a reconciliation, effected by him on one side, leaving the other unreconciled. And though it be true, that taking this reconciliation, in reference to the immediately foregoing words of this verse, you that were enemies, might seem to limit it to that one sense, as if it meant only reconciliation on our part, consisting in the laying down of our enmity; yet the following words, that show how this reconciliation is brought about in the body of his flesh through death, signify as much for the extending of it to the other reconciliation also; viz. on God's part towards us. For they plainly mean that this reconciliation is brought about by sacrifice, viz. by our Lord Jesus's offering himself upon the cross for us (as hereafter we shall have occasion more largely to show.) Now a sacrifice is offered to God only, not to men, and being for reconciliation, must principally, and in the first place, intend the reconciling of God to us; though it secondarily hath its great use, for the reconciling us to God also; as hereafter we shall show. And it is in the nature of the thing very evident; reconciliation supposing a difference and displeasure between two parties, as what hath been, it must include the agrement of both, as that which now is. A willingness to be reconciled there may be on one side, when there is none on the other, as it is often and long between God and men; but if there be actual reconciliation it is always mutual; unless the one party deceive, or impose upon the other, pretending to be reconciled when he is not; which, in the case between God and us, can never be; for neither can we deceive God, nor will he deceive us. Therefore we shall treat of both the parts of this reconciliation, of men to God, and of God to them.

1. Our reconciliation to God. And though that be proposed to be first insisted on, let none think it is therefore looked upon as deserving, or as being any way a cause of his reconciliation to us. For as our enmity and rebellion against him cannot do him real hurt, though it does him infinite wrong; so our love and obedience, though they are most due to him, can profit him nothing. Can a man be profitable unto God, as he that is wise may be profitable to himself; is it a gain to him, if we be righteous ?