f own Son, that there be so few that will come to him. How 2. Another head of arguments may be taken from seve- 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 1. That God is the God of all grace, the fountain of withstanding, and too commonly frustrating, its overtures, goodness, the element of love. Why are men at that dis-speaks enmity and obstinacy therein; so on his part those tance from him, who is goodness, and grace, and love it- overtures themselves speak it too. Here is the greatest self? The reason is not on God's part, 1 John iv. 16. God kindness and good-will on God's part, that can be conis love, and he that dwelleth in love, dwelleth in God, and ceived: but it supposes, what we are evincing, ill-will in God in him. What can our so great distance from this us. Christ came to seek and save that which was lost. God signify, from the most perfect, the most excellent What a lost state was our state! what to be engaged in a goodness, but the most horrid kind, and the highest pitch war against him that made us! Wo to him that strives of enmity? Did men apprehend this, what frightful mon- with his Maker, Isa. xlv. 9. Fallen man is little appresters would they appear to themselves! This is not only a hensive of it now, if we continue unreconciled to the last, plain, but a terrible declaration of a most unaccountable at death it will be understood what a lost state we are in. enmity, on our part. 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 justíce 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 lxviii. 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 part, and the enmity on man's part. See to this purpose, Ps. xiv. and liii. the beginning of each. 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 such promises, with copious explications of the one and the other. And as it is called, the ministry of reconciliation, 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. 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 breathe out their own souls towards them, among whom | but do we think our Lord Jesus did injuriously accuse the they labour, 1 Thess. ii. 8. Sometimes represented as travailing in birth, with them that are committed to their charge, Gal. iv. 19. There are ministers, whose hearts are in pangs and agonies for the souls of sinners, when the things of God are too apparently neglected, and not regarded by them; and when they see destruction from the Almighty is not a terror to them; and while they visibly take the way that takes hold of hell, and leads down to the chambers of death. They would, if possible, save them with fear, and pluck them as firebrands out of the fire; the fire of their own lusts, and fervent enmity against God, and godliness, and save them from his flaming wrath. Is all this unnecessary? and what makes it necessary, but that there is a counter-striving, an enmity working in the hearts of men, against the Spirit's striving in the ministry, to be overcome? 2. The Spirit also strives immediately with the souls of sinners, and pleads with them; sometimes as a Spirit of conviction, illumination, fear, and dread; sometimes as a Spirit of grace, wooing, and beseeching; and when his motions are not complied with, there are complaints of men's grieving, vexing, quenching, resisting the Spirit, Acts vii. 51. Which resistance implies continual striving. No striving but doth suppose an obstruction, and difficulty to be striven withal; there could be no resisting, if there were not counter-striving; and hereby despite is done to the Spirit of grace. O fearful aggravation! that such a Spirit is striven against! 'Tis the Spirit of grace, love, and goodness, the Spirit of all kindness, sweetness, and benignity, which a wicked man doth despite unto, Heb. x. 29. How vile and horrid a thing, to requite grace, love, and sweetness with spite? As if the sinner should say, Thou wouldst turn me to God, but I will not be turned! The blessed God says, Turn at my reproof, I will pour out my Spirit unto you, Prov. i. 23. There are preventive insinuations, upon which, if we essay to turn, plentiful effusions of the Spirit may be hoped to ensue; for he is the Spirit of grace. When we draw back, and resist or slight those foregoing good motions of that holy Spirit; this is despiting him. And doth not this import enmity, in a high degree? That the Spirit needs strive so much, that it may be overcome, as with some, at his own pleasure, he doth; with others, in just displeasure, he strives no more, and so it is never overcome. We come now to the application, wherein the subject would admit and require a very abundant enlargement, if we were not within necessary limits. Two things I shall take notice of, as very necessary to be remarked, and most amazingly strange and wonderful, by way of introduction to some further use. 1. That ever the spirit of man, a reasonable, intelligent being, God's own offspring, and whereto he is not only a Maker but a Parent, styled the Father of spirits, should be degenerated into so horrid, so unnatural a monster! What! to be a hater of God, the most excellent and all-comprehending good! and thy own Father! Hear, O heavens and earth, saith the Lord, I have nourished, and brought up children, and they have rebelled against me, Isa. i. 2. Be astonished, O ye heavens, at this! and be horribly afraid; be ye very desolate! As if all the blessed inhabitants of that upper world should rather forsake their glorious mansions, leave heaven empty, and run back into their original nothing, than endure such a sight! An intelligent spirit, hating God, is the most frightful prodigy in universal nature! If all men's limbs were distorted, and their whole outer man transformed into the most hideous shapes, 'twere a trifle, in comparison with this deformity of thy soul. 2. That it should be thus, and they never regret, nor perceive it! What self-loathing creatures would men be could they see themselves! so as never to endure themselves, while they find they do not love God; but men are generally well pleased with themselves for all this. Though the case is so plain, they will not see it; when all the mentioned indications show it, they never charge or suspect themselves of such a thing as this enmity against God. God charges them, and doth he not know them? The pagan world, they are God-haters, (Rom. i. 30.) even with a hellish hatred, as the word there signifies. They that profess his name, are apt to admit this true of the Gentiles: Jews too, that they had both seen and hated him and his Father? John xv. 24. How remote was it from a Jew, who boasted themselves God's peculiar people, to think himself a hater of God! And what were they, of whom he says by the prophet, My soul loathed them, and their soul abhorred me, (which is pre-supposed,) Zech. xi. 8. and most justly, for can there be a more loathsome thing, than to abhor goodness itself? What the most perfect benignity! And those Cretians had received the Christian faith, whom the apostle exhorts Titus to rebuke sharply, that they might be sound in it; and of whom he says, that professing to know God, in works they denied him, being abominable, Tit. i. 16. Hence is our labour lost, in beseeching men to be reconciled in God, while they own no enmity. Since this matter is so evident, that this is the temper of the unconverted world God-ward, that they are alienated from him, and enemies in their minds towards him, by wicked works; it is then beyond all expression strange, that they never ob serve it in themselves, (as the toad is not offended at its own poisonous nature) and are hereupon apt to think that God observes it not, nor is displeased with them for it. It is strange they should not observe it in themselves, upon so manifold evidence. Do but recount with yourselves, and run over the several heads of evidence that have been given. Can you deny you have minds capable of knowing God? Cannot you conceive of wisdom, power, goodness, truth, justice, holiness, and that these may be, either more manifest, or in more excellent degrees, even among creatures, in some creatures more than in others; but that being, in which they are in the highest and most absolute perfection, must be of God? Can you deny that you have lived in great ignorance of God much of your time? that your ignorance was voluntary, having such means of knowing him, as you have had? that you have usually been thoughtless and unmindful of him, in your ordinary course? that the thoughts of him have been ungrateful, and very little welcome, or pleasant to you? that you have had little converse with him, little trust, reverence, delight, or expectation placed on him, as the object? that you have not been wont to concern him in your affairs, to consult him, to desire his concurrence? that you have not thought of approving yourself to him, in your designs and actions, but lived as without him in the world? That you have not designed the pleasing or obeying of him in the course of your conversation? that the Gospel, under which you have lived, hath had little effect upon you, to alter the temper of your spirits towards him? That if his Spirit hath sometimes awakened you, raised some fear, or some desires, now and then in your souls, you have suppressed, and stifled, and striven against such motions? Do not these things, together, discover an enmity against God, and the ways of God? And is it not strange you cannot see this, and perceive a disaffection to God, by all this, in yourselves? What is so near a man, as himself? Have you not in you a reflecting power? Know ye not your ownselves? as the apostle speaks, 2 Cor. xiii. 5. Yea, generally, men never find fault with themselves, upon any such account; and consequently, think themselves, in such respects, very innocent in the sight of God, and think he finds no fault with them. Now these two things being premised, will make way for the following uses. We infer therefore, 1. That whereas it so evidently appears, that men are at enmity with God, it cannot but be consequent, that God is not well pleased with them. No one is well pleased to have another hate him. God discerns that, in the inward temper of men's minds, wherewith he is not well pleased; viz. this alienation of mind from him, this wicked enmity, that is so generally found in them. They are wont to make light of secret, internal sin; the ill posture of their minds they think a harmless, innocent thing. But this he remonstrates against, takes notice of with dislike and displeasure; and is counterworking this spirit of enmity, not only by his word, but by his Spirit of love, and power. Though he doth not testify his displeasure by flames and thunderbolts; yet he observes, and approves not the course and current of their thoughts and affections; though he permit them, sometimes without sensible rebuke, to run on long in their contempt of him; yet he declares it to be wickedness: The wicked have not God in all their thoughts, Ps. x. 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. 2. Hence see the absolute necessity of regeneration. A doctrine, at which most men do wonder, which our Saviour intimates, when he says, John iii. 7. Marvel not at it, viz. that I said you must be born again. But who may not now apprehend a necessity of being regenerate? what will become of thee, if thou diest with such a disaffected mind God-ward? Do but suppose your soul going out of the body, in this temper, full of disaffection towards the everblessed God, before whose bright glory and flaming majesty (to thee a consuming fire) thou must now appear; though most unwilling, and as full of horror and amazing dread! How will thine heart then meditate terror! and say within thee, "This is the God I could never love! whom I would never know! to whom I was always a willing stranger!" whose admirable grace never allured, or won my heart! who, in a day of grace, that is now over with me, offered me free pardon, and reconciliation; but I was never at leisure to regard it. The love of this world, which I might have known to be enmity against God, had otherwise engaged me. It hath been the constant language of my heart to him, Depart from me, I desire not the knowledge of thy ways; I must now hear from him that just and terrible voice, even by the mouth of the only Redeemer and Saviour of sinners, Depart from me, I know thee not. And into how horrid society must I now go! The things that eye hath not seen, nor ear heard, more glorious things than ever entered into the heart, are all prepared for lovers of God. And for whom can everlasting fire be prepared, but for the devil and his angels, and such other accursed God-haters, as I have been? Matt. xxv. 41. Recollect yourselves, consider the present posture and temper of your souls, and what your way and course is. You care not to come nigh to God now, but love to live at a distance from him, through enmity against him, from whence proceeds your departing from him, and saying to him, Depart from us. But another day, you will have enough of departing from God; a wicked man's life is nothing else but a continual forsaking of God, or departing from him. I appeal to your own hearts, concerning the justice of that mentioned repartee: They say now to God, Depart from us, Job xxi. 14. and God will then say to .hem, Depart from me, Matt. xxv. 41. That man's soul 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 you need a reconciler that could satisfy for you. What will become of the man that is not reconciled to God? If you be God's enemy, can he be your friend? And if God be your enemy, he is the most terrible enemy. How can we lie down in peace, in an unreconciled state? or without knowing whether we are reconciled, or not? Let not the sun go down this day, and leave you at enmity with God. If you have fallen out with a man, the sun is not to go down on your wrath; and is your enmity against God a juster or more tolerable thing? O let not the sun go down before you have made your peace. And for your encouragement, consider that it is the office of the Son of God to reconcile you to him. He is the reconciler, the peacemaker, the maker up of breaches between God and man. He is, if you resist not, ready, by his Spirit, to remove the enmity that lies in your minds against God; and by his blood, he causes Divine justice to be at peace with you. If you find the former effect, that assures you of the latter. Bless God that he hath provided, and given you notice of such a reconciler, 2 Cor. v. 19. God was in Christ reconciling the world to himself. Bless God that he hath sent and settled one among you, on this errand, to beseech you to be reconciled to God, v. 20. Blessed is the man, whose iniquities are forgiven; and blessed is the man who can say I was once an enemy, but now am I reconciled; formerly I saw no need of Christ, but now I cannot live without him. How fearful a thing will it be to die unreconciled to God, under a Gospel of reconciliation!_while the voice of the Gospel of grace is calling upon you, Return and live; Turn ye, turn ye, why will ye die? beware of dying unreconciled, under such a Gospel. When you return hence, retire into a corner, and consider what a wicked enmity of mind you have had against God and Christ; and pray that you may be renewed, in the spirit of your mind, Eph. iv. 23. Let a holy resolution be taken up at last, (after many neglects,) as was by the poor distressed prodigal, after he had long lived a wandering life, (Luke xv. 18; and onward.) will arise and go to my Father, &c. and you will find God a merciful Father, ready to receive you, and with joy. Oh the joyful meeting between a returning soul and a sin-pardoning God! When once 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. 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 We have, from the former words of this text, shown the when two parties have been at variance, not only signifies fearful, horrid state of unconverted sinners; that as such the laying down of enmity on the one side, but to be rethey are alienated and enemies in their mind, by wicked ceived into grace and favour on the other; as might be works, and come now to show, from the words that follow, shown of the original words, that are wont to be thus the blessed state of the converted. You now hath he re- rendered, if it were needful, or at this time fit. But it conciled, &c. Here is instance given of the happiest sufficiently appears, in the common use of this way of change that ever was made, in the case of sinful wretched speaking among ourselves. And if we consider the scope creatures and far above all our expectations, if we had of the apostle's discourse, nothing can be more agreeable not been told, that as far as the heavens are above the to it; which is manifestly to exalt and magnify Christ, earth, so far, in the acts of mercy, are God's ways above our first as Creator, affirming that all things visible and inways, and his thoughts above our thoughts, Isa. Ív. 9. Other- visible were made by him, and for him, as ver. 16. And wise, when we hear of a sort of creatures that were fallen then afterwards, there having been a rupture and breach from God, and gone into rebellion against him, that were in the creation, by the apostacy and revolt of some creaalienated and enemies to him in their minds by wicked tures; others, also, being in an uncertain and mutable works; one would be in suspense, and say, Well, and what state, liable to a like failure and defection, he is further became of the business? how did it issue? what was the magnified, as the Reconciler of such as were thought fit to event? and would expect to hear, why fire came down be restored, and the Establisher of such as stood, ver. 17. from heaven upon them, and consumed them in a moment; Now the representation of his performance, as a Reconciler, or the earth opened, and swallowed them up quick. Yea, had been very imperfect, if he had designed therein only and if the matter were so reported to us, if we did hear fire to signify a reconciliation, effected by him on one side, and brimstone, flames and thunderbolts, immediately came leaving the other unreconciled. And though it be true, down upon them, and destroyed them in a moment; who that taking this reconciliation, in reference to the immewould not say, So I thought, who could expect other? diately foregoing words of this verse, you that were eneBut that it should be said, such as were alienated from mies, might seem to limit it to that one sense, as if it God and his very enemies in their mind, by wicked works, meant only reconciliation on our part, consisting in the those hath his own Son reconciled! into what a transport laying down of our enmity; yet the following words, that of wonder and praises would this cast any considering show how this reconciliation is brought about in the body mind! with what amazement would it make us cry out, of his flesh through death, signify as much for the extendO what hath God wrought, what wonders can the power ing of it to the other reconciliation also; viz. on God's of Divine grace bring about! How unexpected, how sur-part towards us. For they plainly mean that this reconprising a thing is this! Especially when we also consider ciliation is brought about by sacrifice, viz. by our Lord how this was brought to pass, the Son of God effected it Jesus's offering himself upon the cross for us (as hereafter in the body of his own flesh, through death. He died for we shall have occasion more largely to show.) Now a it! rather than such impure venomous worms, and that sacrifice is offered to God only, not to men, and being for were as weak and defenceless as they were vile and wicked, reconciliation, must principally, and in the first place, intend should at last suffer the dreadful consequences of so des- the reconciling of God to us; though it secondarily hath perate and unequal a war against the Almighty; which its great use, for the reconciling us to God also; as herecould not be other than their own ruin, and eternal death; after we shall show. And it is in the nature of the thing he chose himself to die for them. This is the strange very evident; reconciliation supposing a difference and amazing subject we have to consider; and we cannot but displeasure between two parties, as what hath been, it confess and consider it as a strange thing, if we were only must include the agrement of both, as that which now is. told it as that which had fallen out, in some other country, A willingness to be reconciled there may be on one side, in any remote part of the world, or in some other world. when there is none on the other, as it is often and long But when we understand, as for the former part, this is the between God and men; but if there be actual reconciliacommon case of men on earth, and therefore that it was tion it is always mutual; unless the one party deceive, or our own case, to have been alienated from God and ene- impose upon the other, pretending to be reconciled when mies to him in our minds by wicked works; and as to the he is not; which, in the case between God and us, can latter part, that to us the proposal and offer is made of never be; for neither can we deceive God, nor will be debeing reconciled, in this strange way! in what agonies, in ceive us. Therefore we shall treat of both the parts of this what consternation of spirit should we be, when we can reconciliation, of men to God, and of God to them. 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 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} Job xxii. 2, 3. What givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man, as thou art, and thy righteousness may profit a son of man, ch. xxxv. 7, 8. But by neither can we do the one or other to him. It should therefore be far from us to imagine we can procure his favour or reconciliation, by any thing we can do. And know, sinner, he is before-hand with thee, in the offer of reconciliation and in real willingness to be reconciled; for his offer is most sincere. When, therefore, out of a state of enmity, thou art brought to love him, it is because he loved thee first, 1 John iv. 19. But take this aright, that thou mayst not deceive thyself, nor wrong him. Before our reconciliation to him, his Gospel truly speaks him reconcileable, and offering us reconciliation; when his offer is accepted and complied with, then his Gospel speaks him actually reconciled. His offer of reconciliation shows his compassion, which is love to the miserable; herein he is before-hand with them whom he finally saves, he loves them with this love while they yet hate him and are full of enmity against him. From this love it is that he is reconcileable to them, willing to forgive all their former enmity and rebellions; if yet they will be reconciled, and turn to him with their whole souls. And this he testifies to them in his Gospel; and hereby his Spirit, working in and by this Gospel of his grace, he overcomes them, conquers their enmity, and causes them to love him, whom before they hated. But this actual reconciliation is always accompanied with delight, which is love to the amiable, such as he hath now made lovely, by transforming them into his own image, who is love, 1 John iv. 16. This is friendly, complacential love, that freely converses and holds communion with the beloved, so that they dwell in him, and he in them, as in the same place. It is profane, therefore, and an insolent presumption, for any to say, God is reconciled to me, he delights and takes pleasure in me, while they are unreconciled to him, and have hearts full of wicked enmity against him. They do even weary him with their words, when they say, Every one that doth evil is good in the sight of the Lord, and he delighteth in them, Mal. ii. 17. 'Tis an affront to his excellent Majesty, a reproach to his glorious holiness and the purity of his nature, a defiance to the justice of his government, to think him well pleased, when they persist in their rebellions against him; or that he will be reconciled to them, when this is still the temper and posture of their souls towards him. He is not a God that takes pleasure in wickedness, nor shall evil dwell with him; he hates the workers of iniquity, Psal. v. 4, 5. Any such thought he will severely and terribly avenge. If any man bless himself in his heart, and say, I shall have peace when he walks in the imagination of his heart, God will not spare him, but the anger of the Lord, and his jealousy, shall smoke against that man, Deut. xxix. 19, 20. And it is, on the other hand, a wicked, provoking unbelief, a high affront to him, a giving him the lie, if one, really willing to be reconciled, do apprehend him irreconcileable, or say in his heart, God will never show me mercy. It is as much as to say that the word of his grace is nothing but deceit, and his whole Gospel is made up of falsehood. Therefore, though our reconciliation to him is no cause of his reconciliation to us, yet (according to the method which he hath settled, as most agreeable to his glorious majesty, to his pure holiness, his hatred of sin, the justice of his government, and the truth of his word) we cannot say he is actually reconciled to us, till we are reconciled to him. It may be said he pities us before, and is upon Gospel terms reconcileable to us, not that he delights in us, or is reconciled. And we may the better understand this, that our reconciliation is no cause of his reconciliation to us, though it go before it, inasmuch as he works both reconciliations, in and by his Christ; so the text speaks of both; You hath he reconciled-not we ourselves. And 2 Cor. v. 18. All things are of God, who hath reconciled us to himself, by Jesus Christ; but in this way, order, and method, that first he overcomes our enmity, changes our hearts, and turns them to him; then is reconciled to us, as believing in his Son, and accepts us in him, as the beloved one. Hereupon therefore we are first to consider, and open to you, our reconciliation to God; which we shall consider and speak of, not merely by showing the very point where in it lies; but more largely, by letting you see what it comprehends in the compass of it, or what belongs to it, and in what way it is brought about. We are indeed to consider that this, in the text, "you hath he reconciled," is an historical passage, signifying somewhat past, a res gesta, a great thing effected and done. Whereas therefore some have taken much pains (and not to ill purpose) to write histories of nature, and give account of natural productions; we may call this a history of grace, giving some account how this gracious production is effected, and wrought on the souls of men. And for you that are reconciled, it is but to repeat to you your own story, and show you what God hath done for your soul, in this blessed work. We might have carried the same notion backward, and in the former part have considered your case, as the history of a man's unregenerate state; but those days, I believe, you would rather should not be numbered amongst the months. We therefore go on, to consider what will be of a more grateful, as well as most useful remembrance to you; viz. how God hath dealt with you, in bringing about this happy change. And doing it, in some sort, in the way of a history, it will be the more suitable to put you in mind, in divers particulars, of the manner how it was wrought; it being useful, in historical relations, not only in short to say that such a thing was done, but more at large to relate how, and in what way it was done. Though yet we cannot certainly say, that the several things we shall mention, were all done in that order wherein we shall set them down; for God's method may vary, or not in every respect be the same, with every one he savingly works upon. But because there are several things to be spoken which cannot all be mentioned at once, or in one breath, and some order or other must be used in reciting them; we shall repeat them, not merely as they occur to our thoughts, but also as they more aptly lie in order to one another; not doubting but if you have been reconeiled to God, you will say, when you hear them, these things have been wrought in you. Or if you have not, I must say, these are things you are to look after; and must at one time find in yourselves, if ever you shall be reconciled. And so this reconciliation hath begun with you, or must begin in, 1. A thorough conviction, with deep and inward sense, wrought into your hearts, of your former enmity. There must have been a charging oneself, particularly, with this matter of fact, I have been alienated from God, and an enemy to him in my mind; I see it, I confess it, thus it hath been with me, this hath been the temper of my soul, towards the blessed God! Here lies the great difficulty of reconciliation, on our part, that men are so hardly brought to see and own this; because they feel not an enmity boiling in their hearts against God, therefore they will not yield there is any such thing. But they might take notice, they as little feel love burning in their breasts toward him. And they the less apprehend the truth of their case in this respect, because by the same external show and appearance, by which they may deceive other men, they endeavour to cheat themselves too; that is, because they sometimes bear a part in the solemnities of God's worship, and sit in an assembly as his people, hear his word, and with their mouth (ore tenus, or in outward appearance) show much love, they therefore think all is well, though their heart run after their covetousness, Ezek. xxxiii. 31. But what can be said to that convictive query; How canst thou say thou lovest me, when thy heart is not with me? when in reference to creatures it is required that love be without dissimulation, and that we love not in word or tongue, but in deed and truth: Will an outward appearance, and show of love, be sufficient towards the most amiable and most excellent One, the ever-blessed, heartsearching God? Let this be laid as a ground most firm and stable, that if the subject, thy soul, be capable, and the object, the ever-blessed God, be made known and set in view to the eye of the mind; if then there is not love towards him, there is hatred. What, can a reasonable soul be indifferent towards God! the all-comprehending Being! and with whom all have to do! the first and the continual Author of our life and being, whose invisible and eternal power are manifest in the visible things which he hath made; so that heaven and earth are full of his glory. To |