a man should lay down his life for his friends; though 'tis | reconciliation to God; and that both are effected by his elsewhere further heightened, from our having been sin- dying upon the cross for us; we are to show how each of ners and enemies, Rom. v. 8, 10. though it was then in view these are brought about this way. to him what he designed to make of them, viz. friends to him too. And so his friendship must signify further, not love merely, but also after-reconciliation, there mentioned,

v. 10.

1. How God's reconciliation to us is wrought, by Christ dying for us. You may say, why was this the means of reconciling God to us? for you may think with yourselves, if God had a mind to be reconciled to sinners, could be not have been so, without letting his Son die for it? There are, indeed, difficulties in this matter, which are not fit to be brought into such a discourse as this; but I shall here say nothing about it but what is plain, and easy to be un

2. A delightful, complacential love. For such is the love of friends, a love of delight, which they take in one another; as if he had said, "Now I have overcome you, and won your hearts, I love you with that pleasantness, that delightful love, which is proper to the state of friend-derstood. ship." So such friends are spoken to, Cant. ii. 14. O my dove, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance comely: and that book abounds with expressions of that import: Thou hast ravished my heart, my sister, my spouse. How fair is my love! chap. iv. 7, 9, 10, &c. But besides what this friendship, as such, or as it hath in it the general notion of friendship, includes; consider further some particularities belonging to this friendship, as,

1. How infinitely condescending it is on God's part. That the high and lofty One, who inhabits eternity, who hath infinite fulness in himself, and could with delight live alone to all eternity, as he did from all eternity, that he should vouchsafe to take from among his own creatures, such as he would make friends of; how admirable! much more of such creatures, apostate revolted creatures, impure and vile creatures! such as he hath so much to do upon, to make them kind and holy, that they might be capable of his friendship!

According to the usual measures of friendship, 'tis with those that are like, yea with equals. How transporting should it be to thy soul, that the great God should entertain and strike such a friendship with thee, so vile, so rebellious and abject as thou wast! Solomon speaks of it as a wonderful thing, and even exceeding all belief, that God should dwell, (which dwelling signifies friendly society,) saith he, In very deed will God dwell with men! such creatures as men are now become! and with men on earth! in this their low and mean state, and on this narrow, little, base spot; when even the bright and spacious heavens, yea the heaven of heavens, cannot contain him, 2 Chron. vi. 18. How wonderful a thing is this! and even surpassing all wonders! Is it after the manner of men? how far, herein, are his ways above our ways, and his thoughts above our thoughts! even as the heavens are above the earth, Isa. lv. 8. Consider,

2. How beneficial this his friendship to us is! Many friends can only wish well to one another, have neither wisdom nor power really to befriend them; his friendship is most beneficial to them on whom 'tis placed, having all-sufficient fulness in himself to counsel, to support, to relieve, to supply them as the matter shall require.

3. How conversable he is with these his friends, being, 1. Always present. One may have a wise and potent friend, but perhaps he is far off when there is greatest need of him.

2. Being intimately present, with our minds and spirits. The Lord Jesus be with thy spirit, 2 Tim. iv. 22. He can be always so. The most inward friends, among men, can have no immediate access to one another's spirits; but this is the peculiar advantage of this friend, that he can enter into our very souls; nothing is shut up from him. 4. How constant is God's friendship! He loves with an everlasting love, and to the end, (Jer. xxxi. 3. Isa. liv. 8. John xiii. I.) when other friendships areupon slight grounds, easily, and often broken off. Thus far we have seen what this mutual recollection imports, on our part, towards God; and on God's part towards us. We now come to consider,

1. You can easily apprehend, that God saw it was necessary his Son should die, in order to the saving of sinners; for who can think he would ever have consented to the death of his most beloved Son, if he had not seen it necessary. Therefore you must conclude it was necessary, whether you discern the reasons upon which it was so, or no. 2. You can easily apprehend that the sins of men deserved eternal death, and that God threatened them with eternal death accordingly; for what death bat eternal death can that be, which is opposed to eternal or everlasting life? (Rom. v. 21. vi. 23.) and which is executed upon all that are not reconciled, according to the sentence of the last judgment, Matt. xxv. ult.

3. You cannot but know that there were sacrifices under the law of Moses, appointed to make atonement for sin, and that without shedding of blood there could be Do remission, Heb. ix. 22.

4. 'Tis easy to be understood, that the blood of those sacrifices could not take away sin, as is expressly said, (Heb. x. 4.) and therefore that they could not otherwise signify any thing, to the taking it away, than as they were types and shadows of that great sacrifice, that once for all was to be offered up for that purpose. Once in, or towards the end of, the world hath he appeared, to put away sin by the sacrifice of himself, Heb. ix. 26.

5. You can understand that as this could never have been, without the consent of the Father and the Son; so by their consent it might be, that the innocent might suffer for the guilty: as one may be bound, body for body, for another.

6. And it is plain they did consent, God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him might not perish, but have life everlasting, John iii. 16. And our Lord Jesus Christ himself says, no man could take his life from him, i. e. against his will, for he could have twelve legions of angels to de fend it, but he did lay it down, (John x. 18.) and gave his life a ransom for many, Matt. xx. 28.

7. So it came to pass that our Lord Jesus suffered once, the just for the unjust, to bring us to God, 1 Pet. iii. 18. And he was made sin for us who knew no sin, that we might be the righteousness of God in him.

8. And hereupon when God is reconciled to sinners, he doth not only forgive them, but he justifies them, there being an equal recompense made to him; but of his own providing, and therefore to us it is most free, though it was very costly to Christ. So both these expressions, of the same thing, are put together: We are justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness in the remission of sins-that God might be just, and the justifier of them that believe in Jesus, Rom. iii. 24, 26.

9. Thus God becomes reconciled to sinful men (not to every one, but to them that sincerely repent and believe) in a just, regular, and orderly way, most becoming his excellent Majesty. For though he forgive sinners, that had affronted him, and rebelled against him; yet it is not without a sacrifice, and that of his own Son, a sacrifice of

2. The way wherein our Lord Jesus Christ, the medi-infinite value; most becoming his grace and mercy, for ator between God and us, brings about this reconciliation; viz. In the body of his flesh through death. The same thing is expressed in the 20th verse, by his making peace by the blood of his cross, or his shedding his blood on the cross. The meaning of both expressions is, that he brought | about this reconciliation, by suffering death for us, upon the cross. Now because this reconciliation, as you have heard, includes both God's reconciliation to us, and our

that sacrifice was of his own providing. Most becoming his justice, for though sin be forgiven, it is punished too; forgiven to us, but punished in his own Son, who consented to bear our sins in his own body on the tree, 1 Pet. ii. 24. Most becoming the truth of his word, for, as that said, without shedding of blood there could be no remission; the most precious blood was shed that ever was, in order to our remission. Most becoming his infinite

wisdom, that found out this way of answering all purposes; | through faith. Or in their being made to believe the everthat both he might be glorified in the highest degree, and yet sinners be saved. Grace hath herein abounded in all wisdom and prudence, Eph. i. 6, 7, 8.

2. We come now (having thus far seen how Christ's dying on the cross works God's reconciliation to us) to show also how it brings about our reconciliation to God. And here you may observe, we changed the method of speaking to this two-fold reconciliation, considered in it self, and as the effect of Christ's death. For though God is not actually reconciled to us before he hath disposed our hearts to a reconciliation unto him; yet the foundation of his being reconciled to us, is first laid in the death of his Son, or in the prospect and foresight of it; before there can be any disposition on our parts to such a reconciliation. And that being done, and it being thereby seen what this great sacrifice signifies to his being reconciled, whensoever that shall be; it comes, in the proper order, next to be considered which way it works, to bring about the reconciliation also. And it works, in order hereto, these two ways. 1. By preparing the ground of preaching the Gospel of reconciliation, or of Christ crucified; which must first be, or have been resolved on, before there could be any Gospel to reveal it. In this Gospel Christ is set forth as a propitiation, through faith in his blood, Rom. iii. 25. And this is the proper and most apt means to work upon thy heart, sinner, to persuade thee to be reconciled to God. Looking upon him whom thou has pierced, is that thou mayest mourn over him, Zech. xii. 10. What should so melt and overcome thy heart, and make thee yield to the terms of reconciliation? But he must be represented, that he may be looked upon; and therefore is the preaching of Christ crucified, unto them that are called, the power of God, and the wisdom of God, (1 Cor. i. 23, 24.) the most powerful and the wisest method; and which God hath thought fittest to win souls, and reconcile them to himself. Therefore it is reckoned no less than a witchery, if they obey not the Gospel, who have Christ set forth before their eyes, as crucified among them, (Gal. iii. 1.) which setting forth could not be otherwise, than in the Gospel representation. For you know Christ was not actually crucified in Galatia, but at Jerusalem; therefore, saith our Lord himself, But I, if I be lifted up from the earth, will draw all men unto me, John xii. 32. This was said, (as it follows,) signifying what death he should die, i. e. by being crucified. And this, supposing a due representation of him in the Gospel, was in point of means to draw all men. But it could only be sufficient, as a means; when yet it could not be a means sufficient, if there were not an Agent able to use it to that purpose. Therefore,

blessed One was so far made a curse, that you might be capable of this blessing; and by it have your own enmity overcome, and your reconciliation brought about. Therefore doth our Lord direct us to pray for the Spirit, assuring us our heavenly Father will give that Holy Spirit to them that ask him, (Luke xi. 13.) as well knowing, his pouring forth his blood had deserved it should not any longer be an enclosed blessing; but which might be communicated to Jew and Gentile, and in his way and season be poured out on all flesh. Thus doth our Lord, in the body of his flesh through death, work out this two-fold reconciliation, both of God to you, and of you to God.

And now the use follows, which must have reference both,-1. To the mutual reconciliation itself, You hath he now reconciled; and-2. To the way wherein our Lord Jesus brings it about, In the body of his flesh through death. The use we shall make of the former will be twofold, (according as this reconciliation itself is two-fold, viz. God's reconciliation to us, and our reconciliation to God) viz. to persuade us from sundry considerations,

1. To believe God's reconcileableness to us.-2. To be willing, hereupon, to be actually and speedily reconciled to him. And the use which is only now intended to be made of the latter, is to draw from it divers additional considerations, by which to enforce and give further strength to both those mentioned exhortations.

1. For the use of the former, the doctrine of the reconciliation itself. Inasmuch as we have shown that it contains reconciliation, on God's part towards us, and on our part towards God, we must understand,

1. That God's reconciliation is asserted here, to the persons whom the apostle now mentions; and whom he had before described as converts, saints faithful in Christ, (ch. i. 1.) that Christ had reconciled them, i. e. restored them into a state of grace, favour, and acceptance, though they had been alienated, and enemies in their minds. Therefore, if when they become saints, faithful, &c. God was reconciled to them; while they were yet in their state of enmity, he was reconcileable. The plain use to be made of this, is-that we be persuaded to believe God's reconcileableness to sinners, offending creatures, such as had been strangers to him, and enemies; whatsoever bar was in the way, is so far removed (as we shall show from the second head) that he can be reconciled to such enemies, and will actually be so, whensoever they turn to him. This, sinner, is the sum of the Gospel, which thou art to believe upon sundry considerations, which have their ground here; as,

1. This Gospel could never be intended for these only, to whom the apostle now writes. Can we think there was one Gospel meant for Colossians, and another, or none at all, for Englishmen? Yea, when the apostle himself was converted and obtained mercy, it was for a pattern to them that should hereafter believe, 1 Tim. i. 16. You have the same warrant to believe, that turning to God and believing on his Son, God will be reconciled to you as he was to them.

2. Our Redeemer's dying upon the cross did work towards our reconciliation, by procuring the Spirit to be given, in order to the making this most apt means effectual to this end. And if this sacrifice of Christ on the cross was necessary to the obtaining forgiveness of sins, it was, at least, equally necessary to obtain the giving of the Spirit, without which all the rest were in vain. When Christ had died to reconcile both (i. e. Jew and Gentile) in one body, by the cross, having slain the enmity thereby; and there- 2. This is the Gospel which God hath ever declared to upon preached peace to them that were afar off, and to the world, without accepting any person, wheresoever his them that were nigh; yet it was still necessary that by one written word hath come, (Isa. Iv.) Ho, every one that Spirit both should have access to the Father; otherwise thirsteth, come to the waters, even he that hath no money, they would never come at him, they would still, with im- come without money, and without price, v. 1. Incline placable hearts, have kept at a distance. Therefore look-your ear, and come to me, hear, and your souls shall live; ing upon a crucified Christ would never have had this effect, to make them mourn over him, whom they had pierced; if the Spirit of grace and supplication were not poured forth, Zech. xii. 10. They would with hard hearts have gazed long enough on this doleful spectacle, far enough from mourning; if the Spirit of Christ were not poured forth, as well as his blood.

And do we think that holy and pure Spirit would ever have been poured forth, on so impure and unholy souls, if the precious blood of that invaluable sacrifice had not been poured forth to procure it? Those words of the apostle make this plain, (Gal. iii. 13, 14.) Christ hath redeemed us from the curse of the law, being made a curse for us, (for cursed is every one that hangeth on a tree,) that the blessing of Abraham might reach further, come upon the Gentiles; that they might receive the promise of the Spirit

and I will make an everlasting covenant with you, v. 3. Let the wicked forsake his way, and the unrighteous man his thoughts, and turn to the Lord, and he will have mercy; to our God, and he will abundantly pardon. For my ways are not as your ways, v. 7, 8. So the tenor of his word hath always run, Turn to me, and I will turn to you," 2 Chron. xxx. 6. Jer. iii. 12. Zech. i. 3. Mal. iii. 7. And is it not to be believed?

3. It is the Gospel which he hath confirmed, by his own solemn oath, (as I live saith the Lord,) having plainly propounded it, (Ezek. xviii. 21, 22, 23, 31, 32.) He swears to it, (ch. xxxiii. 11.) and wilt thou not yet believe him?

4. When after the fulness of time, it was more expressly revealed, that there could be no turning to God, but through Christ; this was the Gospel which he himself

6. He was fully accepted herein above, his sacrifice having a sweet-smelling odour with it, unto God; because satisfying his justice, it made way for the free exercise of his grace and love, Eph. v. 2. Therefore, sinner, canst thou disbelieve or doubt the very possibility of God's be 9. Where it is not believed it hardens. We are there-ing reconciled to thee, upon his own declared terms; when fore warned to take heed of the evil heart of unbelief, lest so extraordinary a course was taken that he might be rewe be hardened. (Heb. iii. 12, 13.) and are told those har- conciled? dened ones that fell in the wilderness, were such as believed not, and that could not enter into Canaan (the type of heaven) because of unbelief, (v. 18, 19.) and that the Gospel could not profit them because it was not mixed with faith, ch. iv. 2.

A SERMON,

PREACHED ON THE FIFTH OF NOVEMBER, 1703.

THIS discourse was preached without any the least thought of its being made more public; and a considerable ime passed afterwards, without any such intention. I thought it, indeed, too uncomposed to appear in the world; but in a inatter of no worse consequence, I make no difficulty of acknowledging, that I at length chose rather to follow the judgment of the many hearers, that moved for this further publication, than my own. Therefore, amidst much other business, and great infirmities, that are sufficiently monitory to me to be unconcerned for the gratifying of curiosity, in myself, or in any others, I so far revised it, as very imperfect memorials would enable me. If any where it be somewhat enlarged, that can be no prejudice to them that heard it; and much less to them that heard it not.

That it may be of some use to direct our thanksgivings, (and supplications also,) so as, without the neglect of lower and subservient mercies, they may have principal respect to blessings of the highest value, is the serious desire and prayer of an earnest well-willer to the true prosperity of the Christian church,

COLOSSIANS I. 13.

WHO HATH DELIVERED US FROM THE POWER OF DARKNESS, AND HATH TRANSLATED US INTO THE
KINGDOM OF HIS DEAR SON.

You already know, that the occasion of our assembling us meet to be partakers of the inheritance of the saints m together this day is two-fold; to commemorate some for-light; who hath delivered us from the power of darkness, mer national mercies, and deliverances from certain very considerable efforts of that power of darkness, which is peculiar to the devil's kingdom; and also, to prepare for the commemoration, at the approaching season, of the much more general mercy of our common redemption, in the observation of a solemn rite belonging to the kingdom of Christ. The two parts of this text give us an apt and suitable ground for each of these. For giving God thanks, for great former mercies; and preparation for that designed holy solemnity.