Mans Whole Duty and Gods Wonderful Entreaty, Text

Mans Whole Duty and Gods Wonderful Entreaty · Text

p. 1Man's whole Duty, and God's wonderful Intreaty of him thereunto.

II COR. V. 20.

Be ye Reconciled to God.

OUR Being is our leaſt and loweſt Honour and Pleaſure. The end of all Eſſence, is Action. But neither is that its own End, or our Perfection. Action, is for the advancement of our Being; as our Being is for our employment in Action. Work deſigns Reward; and that together perfecteth our Action and Being. The Reward that doth p. 2this, is the Jewel ineſtimable; which ſhould be bought at any rate, but ſold at none. And this, whether blind men ſee it or no, is Love.

I am ſure, Divels and Damned ghoſts do feel it. They are weary of their Beings; and have no Action but in unallayed torments; becauſe they neither Love nor are Loved. They are ſtill uneaſie, and in degrees of pain proportioned to their Enmity. Holy Angels and the Spirits of the Juſt above, do alſo feel it. Their Eſſence and Action are as ſweet as they wiſh; becauſe their Love is as great as they can deſire. Their Love is an Ocean, and therefore is their Joy not a drop leſs. This middle Worlds Inhabitants, as far as they have their Senſes, do feel it too. The dead in ſin, do prefer their impureſt Loves above their Lives. And all that are alive unto God, do ſet p. 3their Seals unto that Glorious Truth, and moſt memorable: He that dwelleth in Love dwelleth in God, and God in him. 1 Jo. 4.16.

With profoundeſt Reverence be it writ and read! The Divine Bleſſedneſs it ſelf, which hath no limits, doth conſist in Love. The Perſons of the Glorious Trinity are bleſſed infinitely. Their Being and Working are as much ſweeter unto them, as they are greater then any Creatures. And this, becauſe they Love and are Beloved mutually, no leſs then infinitely. Were their Love of each other but finite, their Delight and Pleaſure muſt be as imperfect. The reaſon is moſt plain; Loving and being Loved, is all the Pleaſure of an intelligent Nature.

Wherefore to ſeek our Happyneſs any where but in Love, its very Element; is to leave the Waters and go fiſh in the Woods. And to doubt whether we ſhall find Felicity p. 4in Love, is to make a queſtion, whether when we come to Sea, we ſhall find any Water there?

I am by ſad Experience cured of my haſty Confidence, as truly as ever great Melanchton was. Nor do I preſume I ſhall win all my Readers of this Eſſay. I expect not to take and hold all the Fiſh that come to this Goſpel-net it ſelf: But I muſt have leave to ſay, I do expect a very good Draught. For I ſhall propoſe a word, that will coſt Men hard ſervice to reſiſt. You that are fartheſt from the Kingdom of God, will have much ado to get away Unconvert: And you that ſtand nigher, muſt fight with all your might and main, if you be not led captive to Chriſt this time. So extraordinary a portion of Holy Scripture, is that which I here offer. A Text call it if you pleaſe. I do account it, and call it, all the p. 5Bible in eight Syllables. The ſum and ſubſtance of all God thinks fit to Speak, and that we need to Hear.

Three things are obvious in it.

1. Mans miſerable condition. He is an Enemy to God. He could not otherwiſe be adviſed to Reconcilement.

2. Gods merciful Condeſeention. To Prepare and Offer a Reconciliation: Yea, and beſeech our Acceptation of it.

3. Mans dutiful Religion. No hard task, nothing of brick and bondage: Only to be friends and Reconciled to God.

Or, if you like, ſee you now, and never look off again while you live; ſee here two particulars.

(1.) The Richeſt Feaſt that Grace it ſelf can prepare. Very Reconciliation unto God.

p. 6(2.) The Sweeteſt Invitation that it can make unto the ſame. Even Obſecration and Intreaty, by Miniſters, by Chriſt, and by the bleſſed God. By King, Prince and Embaſſadors.

Now cloſe your Ears, if you can, againſt this Doctrine.

Reconciliation to God is the whole Duty of Man, and ſinful Man is intreated thereto by God.

The Heads of Diſcourſe that offer themſelves are,

I. Mans Duty. Of which, in our Doctrinal part.

II. Gods Intreaty. Of which, in our Application.

The firſt ſhall have its Explication in five orderly Poſitions; And its Proof, by as many demonſtrative p. 7Arguments, as ſhall appear needful.

Poſition 1. God and Man were once entire Friends. Likeneſs to God, qualified for ſuch Friendſhip. And Gods bleſſed Love, both neceſſarily and freely followed that likeneſs. Till Sin entred, Man was as like to God, as God willed: And as dear to God, as he himſelf could will or wiſh. For, as to Relation, he was made his Son; Luk. 3.38. As to Portion, God gave him all things; Pſal. 8.6. As for Tenure, he held all by Covenant; and was ſure to loſe nothing till he ſhould ſin it away; Gen 2.17. As for Covenant, he had it ſign'd and ſeal'd. The Trees of Life and of Knowledge were Sacramental; Gen. 2.9. And as to Communion, doubtleſs that was great between God and Adam; till Adam made himſelf a fugitive, and God made him an exile. For ought we know, it was p. 8not much leſs between God and Adam in Paradiſe, then between God and Angels. Large Minds have thought, the ſin of the Angels, was their Envy at the Honour by God given unto Man. While Man was himſelf, without all peradventure he would rather have been annihilated, then conſented to one vain thought. And as ſoon have choſen to live in a boyling Cauldron of Oyl, as any courſe of ſin. But,

Poſ. 2. Sin made God and Man extreme Enemies. At one blow it deſtroy'd, the Likeneſs, the Love, the Relation, the Portion, the Covenant, the Communion aforeſaid. Of Father and Son, it made them as Fire and Water. Contrary to each other. Juſtice armed God againſt Man, and Malice enraged Man againſt God. Righteouſly, God curſed Man; and no doubt but Man bitterly, curſed and blaſphemed God. Had not our Redeemer p. 9interpoſed, God would have aſſoon embraced a Divel as a Man. And before Christ was preached unto Adam, I queſtion not, but he wiſh'd the deſtruction of his Creator. In a word; The Scriptures declare God, and every unconvert Man, while ſuch, at open war, and at utmoſt enmity. Before that Abels be converted, God does hate them; and more then Cains do hate them afterward. Neither doth any Cain hate his Brother, as they hate their Maker. No Souls do near ſo much hate their Neighbours, as all Unregenerate ones do hate their God. Lamentable truth! Till Chriſt makes the bleſſed Peace, God and Men wage the worſt War. And there's no more concord between God and Men, then between God and Divels.

Poſ. 3. God and Man ceaſe not to be Enemies, till they both return to p. 10be entire Friends again. Friendſhip is mutual Love. 'Tis but Love, not Friendſhip, where both parties do not Love. Enmity alſo, is mutual Hatred. Nor is it Enmity, but Hatred only, when but one of the parties do hate. Accordingly, Reconciliation is mutual; and cannot be ſaid to be made, if both Enemies return not from their Hatred to Love: Yea, and unto that height and very degree of Love from whence they fell. A diſplaced Bone is not right ſet, if it be not brought again into the very place whence it was thruſt; nor will it ever be eaſie or comely. Reconciliation to God is not right, nor will it be ſaving, without his Condeſcention to us, and our Aſcenſion unto him, made as in the beginning. The things forenamed muſt be regained; to wit, our Likeneſs, Love, Relation, Portion, ſigned, ſealed Covenant, and Communion. Reconciliation, p. 11is full Reſtoration.

Poſ. 4. Reconciliation between God and Man hath ſeven memorable things relating to it. It concerns thoſe that deſire any part and portion in it, to bear always in mind theſe things of it.

1. Gods Purpoſe and Promiſe of it, from all Eternity. Before the foundation of the World, God purpoſed to reconcile ſome Enemies; Eph. 1.4, 5. Before the World began, he made a promiſe of the ſame unto his Son; Tit. 1.2. To wit, in thoſe Eternal Tranſactions that were between the Father and the Son, by their one Eternal Spirit. Whereof we read, Prov. 8.22. to 32. Iſa. 53.10, 11, 12. &c.

2. Jeſus Chriſts Purchaſe of it, at his Death. The Holy Goſpel certifies us, that Chriſt by his Death purchaſed Reconciliation for ſome ſinners: Paid the whole price for it, and procured that it ſhould in Gods p. 12time be given forth unto them. Rom. 5.10. Heb. 1.3. Col. 1.14.

It has been ſaid, that ſin made God and Man extream Enemies. Let it be conſidered, that God could never Purpoſe or Promiſe a Reconciliation, but in a way conſiſtent with the honour of his Government. And conſequently, through a full Satisfaction made unto him, for all the Glory that our ſin took from him: And a Price truly valuable paid unto him, for all the Favours beſtown upon us. Now to make ſuch Satisfaction, and to pay ſuch Price, was infinitely above the power of any meer Creature. To invent it, was beyond the compaſs of finite underſtanding. To ask it, had been too inſolent a boldneſs. To effect it, was moſt perfectly impoſſible. Dr. Owens Diatribe de Juſtitia Vindictiv. and Dr. Bates his Harmony of the Attributes of God in our Redemption; p. 13abundantly clear this. I ſay but this word or two.

A meer Creature could not poſſibly make and pay it, by Doing or Suffering. Not by Doing: For it can do nothing for God, but what it owes unto God. And if it could, yet it could not do ſo much, as would repay the Glory that ſin robs God of: For One, the leaſt ſin, takes more Glory from God in a minute, then all our Obedience would reſtore in our everlaſtingneſs. Becauſe our Obedience doth in no ſort profit him; and gives but little honour to him; as preferring him but above poor Creatures themſelves: But our ſin, in many reſpects, doth reproach and injure him horribly, as to his manifeſtative Glory, caſting an unmeaſurable Contempt upon him; as ſetting him with all his infinite Excellencies under every Creatures feet. Nextly; not by Suffering: For a Creature cannot p. 14ſuffer infinitely, as ſin deſerves, but by ſuffering endleſly. Now if it ſo ſuffer, it muſt be alwayes making; it will not ever have made the ſatisfaction we ſpeak of. It will be ever paying the price; but it will never pay the full payment. Alas, it is certain, that Hell would have ſome end, if the Creatures own torment for a million of years could ſatisfie for one ſin!

Wherefore, it pleaſing God to purpoſe the reconcilement of ſinful Men unto himſelf; and there being a neceſſity it ſhould be upon terms Honourable unto him, as well as Beneficial unto us; it pleaſed him to purpoſe and promiſe that it ſhould be through his Incarnate Sons foreſaid purchaſe, and meritorious procurement. God was in Chriſt reconciling the World to himſelf; 2 Cor. 5. In Chriſt, as his Oblation for us, and as his Gift unto us. The Oblation that ſatisfied his Juſtice p. 15for us; the Gift that ſatisfied his Love unto us, (as a great hand expreſſeth it.) So 1 Tim. 2.6. He, Jeſus Chriſt, gave himſelf a Ranſom for all; and Coll. 1.14. We have Redemption through his Blood. A Myſtery indeed; the Myſtery of Myſteries; and which engageth unſpeakably our regards of the next particular concerning this Reconciliation unto God: To wit,

3. The Holy Ghoſts proof of it. For of Sinners reconciliation unto God; we are ready to think the news too good to be true. To cry out, How can it be? I, and when we are told, it is to be through a full ſatisfaction made by his Son; and price invaluable paid by him. By him, who, though the infinite God, became a finite Man: Tho' Gods equal, became his Servant: Though the Bleſſed God, yet was made a Curſe for us: We cannot but perſiſt asking, How can theſe p. 16things be? It nothing repents me, that I have often ſaid; We do now as much need to have the Spirit of God Live in us, as ever we did need the Son of God to Dye for us. And as the Purchaſe of Reconciliation did require a Divine Perſon, the Proof of it doth require no leſs.

God deals with Man, as Man: In a way of Reaſon, ſuited unto his Reaſonable Nature. Which cannot Believe any thing, without a Reaſon for Belief of it. Of all the great and marvellous things that God commands our Faith, he firſt giveth ſufficient grounds for our Faith of them. Particularly, of his foreſaid Purpoſe to reconcile Sinners, and of his Sons Purchaſe foreſaid; things of greateſt worth and weight; and of Concernment to as many as do need Reconciliation. Of theſe extraordinary things, God hath provided extraordinary Proof. p. 17Even the Teſtimony of a Perſon, no leſs than the Father himſelf, or the Son. Of the Glorious Spirit, coeſſential and coequal with both. This Divine, Infallible Perſon, who cannot be deceiv'd himſelf, or deceive us; is ſent by the Father and his Son, to certifie us of the Purpoſe and the Purchaſe which we ſpeak of. To inform us of both; to conquer and drive away the Objections of our Minds againſt both; to give us a certain kind of preſence and ſight of both. A ſight ſufficient to move our Wills, and make our Hearts to relye and reſt upon both as really true. And to draw our Affections in neceſſary degrees; cauſing us to Love and long for the poſſeſſion of the Reconcilement ſo purpoſed, and ſo purchaſed. And to over-rule our Lives; and make them nothing ſo much, as a courſe of Contemplation, Prayer and Action, for this ſaid Reconciliation. p. 18For, be it deeply conſidered;

The Holy Ghoſt is declared in the Word, to be ſent for this end; To be a Witneſs unto Jeſus Chriſt, and an Agent for him. It would be very vain to object that the Holy Spirit was given under the Old Teſtament long before Jeſus Chriſt came to Reconcile us by his Death. For he was ſo upon Chriſts interpoſing as our Reconciler ſtraight-way after ſins entrance; and that with reſpect to Chriſts future Oblation and Interceſſion for our Reconcilement. And then as for degrees, there is no compariſon. The Spirit drop'd but Dews in the Old Teſtament: In the New, he rained down Showers. So that comparately he is ſaid not to be given till Chriſt was Glorified. He, our Redeemer, comes into the World, and proclaims Gods Love unto it, and purpoſe to reconcile and ſave ſinners: As alſo his own undertaking, (according p. 19to a contract made between the Father and himſelf,) to effect that Reconciliation by his Oblation and Interceſſion. This, the guilty graceleſs World could not believe; nor have the patience to hear, from the reputed Son of a Carpenter. Jews as well as Gentiles, made light of it; yea, roſe in arms againſt it; all, ſave a handful; and thoſe better taught by him, whom we are next to ſpeak of. The Holy Spirit (as was agreed on between the Divine Perſons,) now cometh; and what does he? Why, he guides Souls into the Ʋnderſtanding and Faith of all the Truth by Chriſt preach'd. He Glorifies Jeſus Chriſt; convinceth Unbelievers that Chriſt is no Impoſtor, but a Glorious Perſon, come with a Glorious Commiſſion, to purſue Gods Glorious Purpoſe, and to make the Glorious Purchaſe foreſaid. He receiveth Chriſts Spiritual things, and ſhews them p. 20unto Men that could not ſee them before; even his Truth and his Grace. He receiveth them from Christ, as the Lord Treaſurer of them; and ſhews them abroad, that it may be ſeen, what they are, and in whoſe hand they are: That Glory may be brought unto Chriſt: That he may be owned and honoured as the Purchaſer of the purpoſed Reconciliation; Jo. 16.13, 14, 15. &c. This did the bleſſed Spirit effectually; cauſing the Church in all Ages to exalt the Father as the Original Purpoſer; the Son, as the Meritorious Purchaſer; the Holy Ghost, as the convincing Proof-maker of our Reconciliation. Without which Proof, no Soul had ever believed it, or found an Heart to look after a portion in it: Which is the next great Conſideration concerning it. For, if God has Purpoſed, and Chriſt has Purchaſed Reconciliation; and the Holy Ghoſt p. 21has proved it ſo fully, that there is no juſt place for the leaſt doubt, but they have ſo done; the very next thing to be looked after muſt be,

4. The Sinners poſſeſſion of it. For whatever be the proportion of a good, it avails not me without propriety. Let this Reconciliation be thought, as it is in truth, a good no leſs than infinite. If it be not made mine own; if I am not Reconciled; the ſound of its Doctrine is to me, but as the ſpeech of Bread, to a Man ſtarving for want of it: Or as words of a Pardon, to a Man going up the Ladder, when he hath it not.

O what Pillows do they ſleep on, who lay their Eyes together without this Reconciliation attained? One would think it ſhould be more eaſie to rest on the points of ſwords and ſpears, then upon one thought of God unreconciled. I will ſay with my p. 22dear, and now bleſſed Friend, Mr. Richard Alleyn of Somerſet-ſhire: If all the Kings of the Earth would give me all they are worth; I would not lie down on my bed any night with one ſin Ʋnrepented, and without ſome hope of God Reconciled to me! But I return.

The Holy Spirit in his Word teſtifyeth, a purpoſe of Reconciliation, that is Eternal: As alſo a Reconciliation at the Death of Jeſus Chriſt, that is Fundamental. But he doth as clearly deny any actual Reconciliation, before Converſion: Before our Underſtanding and ſincere Conſent unto the Covenant of Grace. How ſhould Divine Wifdom throw the richeſt Pearl to the vileſt Swine? Or Holineſs forgive and embrace Creatures contrary to it? There is no Law above God, but God is a Law to himſelf: And though he can do what he will, he cannot will what is Unwiſe or Unholy. p. 23Elect, or not Elect, he that believeth not on the Son, the wrath of God abideth on him. Jo. 3.36. He that hath not the Son of God, (to wit, in Marriage-Covenant;) he hath not Life; (to wit, the Life of Peace with God, or of Hope from him, or of Holineſs toward him.) 1 Joh. 5.12. In a word: Look at what time God teacheth, and you learn; at what time God draws, and you run after him; at what time you unfeignedly ſay, Lord, I do rely on the promiſes, and I do conſent to the demands of the Goſpel-Covenant; at that time, in that very punct of time, your Pardon is ſeal'd in Heaven. 'Tis publiſhed in the Goſpel, and declared ſo to be. For you are told; He that hath the Son of God hath Life; 1 Joh. 5.12. There is no condemnation to them that are in Christ Jeſus; Rom. 8.1. And being juſtified by Faith you have peace with God through our p. 24Lord Jeſus Christ; Rom. 5.1.

Come Reader, come take Eternal Life from theſe Lines! Hold thy ſelf not a minute longer in Hellfire; for Gods wrath is not a jod leſs. Down with my Book; and down fall thou on thy Knees, and utter the few words, which will make God and thy Soul everlaſting Friends. No longer dare to live. Damned. Venture to ſtrike the Goſpel-Covenant, and be ſaved! Say to Jeſus Chriſt; Lord, I will stay no longer, I am thine upon thy Goſpel-terms for ever. From this inſtant to Eternity, I will be thine. Say to thy ſelf; Heart, bid an eternal adieu unto Ʋnrighteouſneſs, and unto trust in ſelf-righteouſneſs as ſatisfactory or meritory. Say unto vain Company; Sirs, I take my leave of you; I must travel no farther with you, that are not for the ſtrait gate and narrow way. If you will not be Reconciled to God with me, I will not p. 25any longer ſight against God with you. But whither do I break?

Be it known unto every Reader, this is Goſpel: God is not Reconciled to us FOR our Repentance and Faith. The moſt penitent Believers, are but unprofitable ſervants unto him. But he is never to be Reconciled WITHOƲT Repentance and Faith. Both are as neceſſary, as tho' they were Meritory; though they are infinitely far from it. Yea, and upon the first penitent and faithful conſenting to the Goſpel-Covenant, God and Sinners become as true Friends as God and Holy Angels. And as Eternally inſeparable ones; Rom. 8.38, 39. 'Tis not to be denyed or concealed: The grant of Peace is one thing, and the ſenſe of it is another: And theſe two are ſeparable. God may be Reconciled to a Covenant-ſervant of his for months and years, and the ſervant be in fear and doubt of it. Thoſe p. 26ſins that hinder not Gods grant of Peace to us, do often hinder our ſenſe and aſſurance of it. Wherefore, we are to conſider another particular concerning Reconciliation: To wit,

5. The Believers perſwaſion of it. For, though Reconciliation be the greateſt good; though it be Eternally purpoſed for me; and by Chriſts Death purchaſed for me; and be by the Holy Spirit proved to me, that it is for ſome Purpoſed and Purchaſed. Yea, though through Grace I am poſſeſſed of it, what then? Until I know that I am poſſeſſed of it, I am but like a Child in the Womb: Living indeed in a bag of water, but not knowing my own Life. I have a Life that is only in degree inferiour to the Life of Angels: But yet I live in doubts and fears, that I am like unto Divels; and that I ſhall lodge for ever in their unquenchable fire. Now be it carefully p. 27heeded: The Holy Spirit who is given to work Grace in us, he is alſo given to witneſs Grace unto us; and to make us know the things that are freely given to us of God; 1 Cor. 2.12. He is a free and ſoveraign Agent indeed; and he works and witneſſes (in them, in whom he worketh,) as he pleaſeth. He giveth aſſurance of Peace with God, as much as he pleaſeth; and as ſoon, and no more, and no ſooner, than he pleaſeth; 1 Cor. 12.11. At the firſt Plantation of the Goſpel-Church, he uſed together to convert Souls, and to aſſure them of their Reconciliation unto God. But now we ſee, he doth not ordinarily ſo do. And as commanded, 2 Pet. 2.10. moſt Converts do give great diligence, before their Election and Reconciliation are made ſure. I contemn the Roman Synagogue, that meaſures all Cloth by its own Ell; and denyeth the attainableneſs of p. 28that aſſurance, which they neither duly ſeek, or ever attain. Our Divines have confuted and ſhamed them ſo much, that there needs not any thing to be ſaid unto their blaſphemous Dreams. Let the deſirous Reader ſee but that one moſt excellent Sermon of Mr. Samuel Fairclough on 2 Pet. 1.10. in the Morning Lectures againſt Popery. The Churches of Chriſt do believe and teach, that the bleſſed Spirit doth ordinarily, ſooner or later, witneſs unto true Converts their Reconciliation: And ſeal them to the day of Redemption.

And this, either mediately or immediately. Immediately, by a ſort of ſpiritual words: Such as paſs between God and the Bleſſed Spirits above. By theſe the Holy Ghoſt teſtifieth unto humble diligent Believers, that they are Gods Reconciled and Adopted Children. And when he doth ſo, he doth it with a p. 29clearneſs and ſweetneſs that carry their own evidence with them. For there is no Rule beyond it, by which it may be tryed, as there is no other viſible, beſides the Light it ſelf, whereby you may try it; Rom. 8.16. He is ſaid therefore to witneſs with our Spirits, that we are the Children of God. And Eph. 1.13. with Eph. 4.30. He is ſaid to ſeal us: But how ſo? Unleſs he doth ſet ſome print and ſtamp upon us, diſtinguiſhing our ſtate and Relation. Again, mediately the Spirit perſwadeth us alſo of our Reconciliation. To wit, by enabling us to ſee our Graces truth and ſincerity; and from thence to infer our certain Reconciliation. Both wayes he is ordinarily the Comforter of ſound Believers.

I have read of a Woman that would ſay, ſhe had born eight or nine Children; and with as much pain as other Women uſed to undergo: p. 30But ſhe would be content to bear all that pain over again for this comfort of the Spirit. O that the ſame mind were in all that profeſs a value of it! But well; what if you had ſought and found it too? There's another very material particular concerning Reconciliation to God, that would ask for your thoughts and cares: To wit,

6. The practical improvement of it. I mean of his Reconciliation, and of his perſwaſion or aſſurance of it. Hear the Apoſtle, 2 Cor. 7.2. Having theſe promiſes, (to wit, of Reconciliation and all Grace, chap. 6. latter end;) what uſe are we to make of them? Why, Let us cleanſe our ſelves from all filthineſs of Fleſh and Spirit, perfecting holineſs in the fear of God. q. d. Let us live, as far as we can, without ſin. Let us do Gods will on Earth as 'tis done in Heaven, unto our utmoſt ability. Let us p. 31do all we are able to make our Reconciliation more honourable to God then our Damnation would have been.

Aſſurance, is a ſpecial priviledge. Scarce any Childs portion, at all times. And 'tis poſſible that ſome of Gods Children may live and dye without it. However, when it is beſtow'd, extraordinary Aids of Grace and Advantages for Duty are beſtowed with it. The helps which School-Men call neceſſary, are given to all that are Converted: But thoſe which they call liberal, are given but to them that are Aſſured. In Converſion, all Gods Children do receive ſtrength ſufficient to walk acceptably with him: But when they are ſealed by the Holy Spirit, they receive additional ſtrength to walk more ſerviceably. Now as more is given to them, proportionably more is required from them; more than from other Converts, that are not yet p. 32aſſured of their Peace with God. Luk. 12.48. Every Iſraelite owed God much; but the Nazarite owed him much more.

If I were asked, Who of all the living were deepest Debtors unto God, and had moſt work ſet them to do. I would ſay, aſſured Chriſtians! Yea, and I verily think, that next unto Saints Glorified, none are ſo painful and ſo humble as the aſſured. True it is, in many things they themſelves do offend: And 'tis not in Perfection attained, but expected, that the beſt of them dare to glory. Wherefore their Eye is, at leaſt it ought to be ever kept, upon the laſt particular concerning our Reconciliation unto God. And that is,

7. The Judgment days publication and perfection of it. Acts. 3.19. Sins ſhall be, in open Court, blotted out, when that day of refreſhment cometh from the preſence of the Lord. p. 33Reconciliation ſhall be publiſhed to purpoſe, when in the audience of Men and Angels, God the Judge of all ſhall pronounce it with his Mouth. And ſo, that he will be admired in his Saints and all that believe. To wit, for the heights whereto he exalteth them, 2 Theſſ. 1.10. Hear but one Apoſtle more; 1 Joh. 3.2. When he ſhall appear we ſhall be like him: That is, when God diſplays his own Glory in the Son of his Love; who comes at the laſt day in the Glory of his Father; we ſhall be as like him as ſhall be fit for Children to be like a Father. There ſhall be no ſign of any variance ever being betwixt us: But all the Bleſſedneſs poſſible ſhall ſpeak his perfect Reconciliation to us, and all the Holineſs poſſible ſhall ſpeak our like Reconciliation unto him.

Whether the ſins of Believers ſhall be all of them publiſhed in the general Judgment, is a Queſtion. Learned p. 34Alting brings five Reaſons for the Affirmative, and as many for the Negative. But it is moſt undoubted, that the bleſſed Friendſhip betwixt God and them, ſhall be then ſhewn abroad through the whole Creation; and be exalted beyond the reach of our preſent words or thoughts!

St. Auſtins Mother, hearing a Sermon of Heaven, is reported to have cryed out; O what do I here in this World? Methinks Reader, thou ſhouldſt imitate her. And here exclaim; O what have I to do all my days, but provide for this Judgment-day? Wouldſt thou know what courſe to take for this proviſion; I beſeech thee attend unto the fifth and laſt Poſition, that I offer for explicating my Doctrine.

Poſ. 5. Mans buſineſs touching his Reconciliation unto God, falls into three particular exerciſes.

Attention, Reader, Attention; give here thy beſt Attention; and p. 35the greateſt thou ever gaveſt, to the things that beſt deſerve it. Theſe Exerciſes muſt be thine, if ever the war between God and thee do come to an end. The war lies in this, which of you ſhall have their will. Fain thou wouldſt have thy own will, as bad an one as it is. As mad a Mind as 'tis led by. I mean, as void as 'tis of Truth, and as poſſeſſed as 'tis with Error. Self-will is the ſin of ſin. It lives longeſt and dyes laſt, in every ſinner. Fain wouldſt thou live, as thou liſteſt; Think, ſpeak, and act, as thou pleaſeſt; have thy Thoughts and Works alſo free: Fain wouldſt thou be thy own Man, yea, and God too. Making to thy ſelf no God, but thy ſelf; and obſerving no Law but thy Luſt. I, and after this done, thou wouldſt not be undone. Thou wouldſt gain this in the World, and not loſe thy Soul; take the Hell in ſin, and miſs the Hell prepared for it. Thou p. 36wouldſt Temporally and Eternally disjoyn the evil of Suffering from the evil of Doing. And eſcape that, though thy Life be ſpent, to the laſt breath of it, in this. But God ſaith thee nay; and ſends forth Proclamations to the contrary. From him I have Commiſſion to tell thee; and I do by theſe Preſents give thee to know; God will tear Heaven and Earth in pieces, and (if it could be) he would himſelf dye in the fight, rather than thou ſhouldſt have that will of thine. Rather, then thou thy ſelf ſhouldſt eſcape the miſery of Divels, if thou wilt hold their enmity, and keep unreconciled as they. Yea, and rather than he will ever afford thee Reconciliation, in any way but that of his Goſpel-Revelation.

If therefore thou learn'ſt not, and falleſt not unto theſe Goſpel-Exerciſes that I am commending, thou plainly thus ſpeakeſt; To Hell, p. 37my Soul, get thee going to Hell. O extremity of torment, I will venture thee! O eternity of anguiſh, I fear thee not! O Worm, that ever livest, and O Fire that never dyeſt, I will bear you both! And O you exerciſes that are the Chariots of Grace and Eternal Glory, I tell you all three, I ſcorn you! Frightful words; and not to be heard without amazement, and a quaking Heart!

Reader, were I to beg but one Bleſſing for my own Soul, and for thoſe that are deareſt unto me, it ſhould be this: That we might happily begin and hold on theſe three Exerciſes. Whereof I ſhall treat as plainly and fully, though as briefly as I am able. Take them together firſt, thus. They are,

1. Of Believing and Conſidering Reconciliation, in reſpect to the three firſt particulars. That is, as purpoſed, p. 38as purchaſed, and as proved to be ſo.

2. Of praying and labouring for Reconciliation, in reſpect to the three next particulars: That is, as poſſeſſed, as perſwaded or aſſured of, and as practically improved.

3. Of hoping for Reconciliation, and rejoycing in it, in reſpect to the laſt particular: That is, as publiſhed and perfected.

And here, obſerve thou well; how far it is from brick and bondage whereto thou art called. Idleneſs, is of the worſt wracks, that an Humane Soul can be ſet on; and thou art called to employment right honourable. Thy Labour is not deſired, till admirable encouragements unto it are known, and well conſidered firſt by thee. No, nor till ſuperabundant aids from Heaven are invoked. Thou art not ſet to Labour, but in Hope, and for or p. 39with Joy unſpeakable and full of glory. The World deals quite contrary with its Vaſſals. In the ways of ſin, Men know not whither they go, and are not ſuffered to conſider, what they are like to have for their Labour. And indeed their Labour is to ſow in much pain what they reap in Eternal Torment. In their Lives and Labours, as in their Deaths, they have no Hope; or what is worſe than none. They are far from Joy; the Spirit of God aſſures us, there is no Peace to them. And their Mirth is nothing in the world but light-headedneſs. Their going to Play-houſes, is but ſending themſelves to Bedlam.

Come on then, and learn the way, and enter into the joy of the Lord. The Lord that ſends me to invite thee, and thus direct thee.

Firſt, Thou muſt believe and conſider, that Sinners Reconciliation unto God is a thing purpoſed by God, p. 40purchaſed by Chriſt, and proved to be ſo by the Holy Ghost.

I have ſhewn it to be ſo. But O Man! Ʋnderſtandeſt thou what thou readeſt? I have proved it by Authority of Sacred Scriptures; but alas, Believeſt thou the report of them? It is ſcarce every hundredth Man of thoſe who own them, that doth in truth believe them. So judg'd the great Calvin himſelf. And the truth is, if in any thing it be harder then other to credit Divine Scripture, it is in its Teſtimony unto this great Truth. Nevertheleſs ſo it is, that its Teſtimony herein muſt be credited ſincerely, and conſidered of ſeriouſly, before we can be qualified for Chriſtianity: That is, for Jeſus Chriſts reconciling and ſaving Religion. For the embracing it with ſeriouſneſs and ſincerity, unto our Reconciliation and Salvation. Who can charge his Conſcience with all reſpects to a Religion, whoſe first p. 41Principles and very Foundations he is ignorant or doubtful of? Who can purſue it whatever it coſts him, and give it the Government of his Life and Soul? They who do any leſs, do but dally with Religion; they do not uſe it like it ſelf. And they who do ſo much, need to be very well certified of the goodneſs of the grounds they go upon. If not, they muſt continually be like to Builders, who doubt their Foundation is ill laid; and therefore either by and by deſist from their work, or go on very heartleſly with it.

Thus therefore muſt thou do, whoever thou art that deſireſt Reconciliation unto God. With a ſolemnity ſuitable to the moment of the affair, thou muſt go and enquire into theſe things: Namely, Whether thou haſt Faith. And, if thou haſt, What a Faith it is that thou haſt, concerning the things foreſaid. Alas, Sin is diſtractive: And Minds p. 42ſinfully diſtracted, do conceit themſelves to believe, whatever they do not in words contradict. Nor do they at all diſcern the difference between Moon-light and Sun-ſhine. Though the former be cold, and diſpel no Vapours, and ripen no Fruits, as the latter doth by its equally uſeful and beautiful Beams. They diſtinguiſh not between the Hiſtorical and worthleſs Faith of Divels, and the operative ſaving Faith of the operation of God. Though the difference be as plain, as that of a painted Sun upon a rotten Signpoſt, from the true Sun in the middle Heaven. In a word: Thou muſt diſcourſe thy ſelf ſoundly concerning theſe things; and admit no reſt, till thou feeleſt thy ſelf more then almoſt perſwaded: Till thou canſt ſay (as the Doctor of the Gentiles,) I know and am perſwaded; (and as the Doctor of the Jews,) I believe, and I am ſure; Lord, p. 431. There is a God. 2. This God is Three diſtinct Perſons, as to manner of Being and of Working. 3. Of theſe Divine Perſons, the Firſt hath eternally Purpoſed; the Second hath in time dearly Purchaſed the Reconciliation of loſt Sinners; and this the Third hath convincingly Proved. 4. I periſh for ever, if this Reconciliation be not Purpoſed concerning me; if it be not Purchaſed for me; and if it be not Proved, ſome way, unto me. 5. Until I have this Proof made unto me, I cannot poſſibly have knowledge of the Purchaſe and Purpoſe touching me. 6. Wherefore I ought, I may, and I will by Gods aſſiſtance, ſeek diligently this ſaid Proof unto my inmoſt Heart and Reins! Haſten, Man, haſten thou, go Read, go Pray, go Hear, and go Conſult the beſt Miniſters, and Chriſtians: Beſeech them both, p. 44to tell thee how they gat aſſurance and certainty hereof; charge them to pray the ſame Spirit, in the uſe of like means, to give it unto thee. But this caution take thou: Never judge thy Belief right and valid, until it diſcover it ſelf to be ſo by theſe properties. e. g. Till it do ſhame thee for former neglects of the Father, Son, and Spirit; and their Purpoſe, Purchaſe, and Proof. Making thy bluſhing Soul to exclaim; O never had I one thought worth the thinking till now! Miſerable Fool, I have lived like a bruit; as if I had been born in the Field, and bred among the Cattle therein. I abhor my ſelf, and every breath of my paſt Life. Again, Till it do ſmart and pain thee, and give thee grievous feelings, of thy want of more acquaintance with the Divine Perſons, and theſe their actions. Cauſing thee to eſteem and deſire acquaintance with the ſame, p. 45above all the ſenſual delights under the Sun. Likewiſe, Till it become an effectual Goad to quicken thee to the uſe of all means for it, and a Nail alſo to faſten thy Soul unto it. Driving thee to this concluſion; q. d. Whatever I ſhall henceforth propoſe to my ſelf, or proſecute in the World. I will never ſo abſolutely propoſe any thing. Never ſo laboriouſly and inceſſantly purſue any thing, as my acquaintance with the Divine Perſons, and theſe their foreſaid Works. In other things I will be leſs reſolute and more moderate; in this I will be peremptory, and I will ſtrain every Nerve of my Soul. Laſtly, Till it do ſweeten, and make grateful and pleaſant all thy Religious pains. At leaſt, as the moſt imperfect certainty that Husbandmen have of Harveſt, doth impart a ſweetneſs unto their perpetual motions. Till thou canſt p. 46truly ſay, thus: So much I know of the Divine Perſons. So far I do credit the Holy Spirits Teſtimony of their Works. Such Faith I have of both, that what Ordinances and Duties were heretofore burthenſome or undelightful, are now become of my chiefeſt joy: And ſuch as I could not live without.

And now, Man, now firſt beats thy Pulſe. This is the firſt breath of thy laudable Life. The firſt ſtep of thine toward God. The firſt ſtroke of reconciling work. This is the firſt hairs breadth thou haſt ſtirred from thy ſelf-ruining Enmity toward the way of Peace. God ſpeed thee onward! For

Secondly, Thou muſt Pray and Labour for the actual poſſeſſion, the comfortable perſwaſion, and the practical improvement of Reconciliation unto God.

p. 47Thou art now out of doubt, there is a way to get poſſeſſed of the Reconciliation Purpoſed, Purchaſed, Proved. But can thy blindneſs, unaſſiſtedly, find that way? Or, can thy halting Soul enter into, and walk in it unaſſiſtedly? Or, if with much ado thou wer't able, wouldſt thou go without infallible counſel and invincible aid? And that for want of asking. Or didſt thou never hear of multitudes that periſh in the very mouth of their way? Stumbling unto perdition, at the very threſhold of the door of Salvation.

I do now ſuppoſe thee to have an Eye in thy Head. And if ſo, I nothing queſtion but thou haſt a Tongue in thy Head too. The Eye of Faith, and Mouth of Prayer, were never yet known far aſunder. And indeed it would be a wonder, if any ſeer of Reconciliation ſhould not be ſtraitway a wreſtler for it. However, wot it well: Divine Authority requires, and Bounty invites and intreats p. 48thee to ſhew that with thy ſight of Reconciliation thou haſt received Praying Lips, and Labouring Hands, and a large Heart, craving no leſs then the three things foreſaid. Of which in their order, hear what follows.

1. For the poſſeſſion of Reconciliation unto God; let Heaven be made to ring with thy Prayers, and let all that ſee thee on Earth be witneſſes of thy pains. Pray for it; but not out of Gods own way: That would be to Blaſpheme, not to Pray. Pray for it, by Prayer for the grace whereto God hath made the promiſe of it. Repentance by which thou art to be divorced from the Law of Sin, and Covenant of Works. And Faith, by which thou art to be joyned in the Goſpel-Covenant unto Jeſus Chriſt. Pray, I bid thee; for thou art no more able, of thy ſelf, to fulfil the demands of the Goſpel-Covenant then of the Legal. And Chriſt has no Authority to poſſeſs thee of Peace, till p. 49thou doſt anſwer the demand of the Goſpel-Covenant. The Elect themſelves, (though they be loved with a Love of good Will from Eternity,) they lye under the ſentence of wrath, till they conſent unto the Covenant of Grace. And muſt ſo do. For Chriſt is not ſent to give Remiſſion of ſins before Repentance of them; Acts 5.31. Nor before Faith on him, (which is joyning in Marriage-Covenant unto him:) Acts 10.43. Acts 20.21. But Precept, and Example of good ſucceſs, provoke Men Unreconciled to Pray for Repentance and Faith; Acts 8.22. Luke 18.13. &c. Well, But is Prayer all? By no means. Thy labour is required, Man. God knows thy Poverty, and requires no Price from thee. The whole thereof he took from Jeſus Chriſt: But thy Pains he will not excuſe thee. He calls ſinners to recover themſelves out of the ſnare of the Devil: 2 Tim. 2.26. That is, by the moſt diligent uſe of p. 50the means of their recovery. By the utmoſt ſtriving to keep from all things that hinder Recovery and Reconciliation: Such as a Man would make to ſtay himſelf, if he were hurrying down a Hill that had a Lake of Fire at the foot of it. As alſo by extreameſt ſtraining and putting forward to do all required for Reconciliation. For inſtance; go retire thou; and after Divine Help implored, ſit down and reaſon the Caſe as ſtrongly as thou canſt with thy ſelf. Urge thy own Soul to conſent to the Goſpel-Covenant; as a good Parent would urge a wild and wicked Child, with the mightieſt Motives it could find. Pray and intreat thy ſelf as importunately as thou art able. Beſeech and beg thy own Soul, as a Parent his Childs, to yield unto God. Charge and command thy ſelf too; adding the moſt frightful threats of Vengeance, and ſweeteſt promiſes of Grace to drive and draw thy Heart. Diligently Anſwer every p. 51conſiderable Objection thou haſt againſt Repentance and Faith. Tell thy ſelf plainly, come what will as to Eſtate, Name, and Friends, &c. the Covenant of Grace muſt be entered, and ſhall. That thou art reſolved to uſe any violence poſſible, in this caſe, to get Gods Peace. I mean, the moſt conſtraining Arguments, the moſt intenſe Deſires, the moſt fixed Reſolutions. As a Father will catch any way a Child falling into the Fire; making nothing at all of breaking its Arm or Leg, ſo he ſave its Life. Briefly, this know; in order to your Reconciliation unto God, ſuch pains of yours with your ſelves are as ſurely neceſſary as they are poſſible. And who, I wonder, can tell me, when ſuch ſelf-labours were ever unprofitable. When I ſhall hear that any Soul is become ſuch a painful Preacher to its ſelf, perſevering in it; I ſhall not ſtick to ſay, it is anſwering the Call of God in my Text. And I ſhall ſweetly p. 52think, what a Brand ſoever it has been, 'tis one that muſt not lodge for ever in the Fire. I am not able much to doubt a Mans well-doing, when I know him painful in Soliloquy, and much in fervent Prayer.

Reader, ſhut the Book. Go and make thy God above, and thy Conſcience within, and thy Friends that be fit, to ſay of thee, Behold, he Prays! And behold, he labours more abundantly then Hypocrites do, to lay hold of Life. Then return, and read on; and know, that,

2. For the comfortable perſwaſion of thy being Reconciled unto God, thy Life muſt be Prayer, and thy Pleaſure be Labour. Thou muſt Pray without ceaſing, and Labour without complaining; thou muſt always do, and evermore delight, in both. In the inſtant wherein, thou conſentest unto the Goſpel-Covenant, God and thy Soul are Eternal Friends. The Creation ſhall drop down, and fall into its firſt nothingneſs, when that Covenant p. 53fails. But though thy ſtate be ſo ſafe, 'tis a queſtion how long it will be before it will be ſweet. Bitterly did Mary weep, when Jeſus ſtood by her, ſhe not knowing it. Tears filled Hagars Eyes, and Deſpairs drew the Blood of her Heart, when the VVell was faſt by her, and ſhe was not aware of it. 'Tis often ſo, through their own fault, and long ſo, with Gods reconciled ones. They have their Pardon and their Paſs for Heaven ſealed in Heaven; but not knowing ſo much, their Conſciences write and ſign their Mittimus to Hell: And ſo make the greateſt part of their Breath be ſpent in Sighs. Horrid Robbery! To God of Praiſe, to Souls of Peace, and of Ʋſefulneſs in the VVorld. O Chriſtian, this remember: Want of aſſurance made by negligence, is a ſin whoſe name ought to be Legion: For 'tis a thouſand ſtrong. Be it therefore conſidered.

p. 54How worthy is full perſwaſion of Gods Peace, to be proſecuted by the utmoſt ſtrength of thy Prayer? And conclude upon this; thou haſt no ground to expect that it ſhould be given without thy asking: Or be found without thy ſeeking. Yea, or upon ordinary asking and ſeeking. Believe it, 'tis the ſweeteſt of Gods Mercies, and the higheſt of the Honours he beſtows under the Sun. And the generation of his Favourites do, all, bear witneſs; the doth not uſe to give it, or continue it, much leſs encreaſe it, and make it full, without eſpecial ardency of Supplication, with accuracy of Converſation. See Mr. H. Hickmans moſt excellent piece of the Believers Duty toward the Spirit.Indeed theſe, when they meet, he uſeth to honour with it; Pſal. 6. David ſeems to have begun his Prayer at Hells door, but to have ended it in the very porch of Heaven. And I have heard of ſome, that under tormentive fears, have p. 55gone into their Chambers, lock'd their Doors, and humbly told their God they could not come away until he had given them ſome comforting aſſurance of his Love and Peace: And did not come forth without it. Pſal. 50. ult. It is to the right orderers of their Converſation, that the Lord promiſeth to ſhew his Salvation; 1 Tim. 6 18, 19. St. Paul reckons up a great deal, neceſſary for attaining aſſurance of it. And ſo doth St. John; if you conſider together 1 Jo. 3.19. with 18th ver. I appeal to the common ſenſe of all ſound Believers in the World; whether when they are themſelves, they can content themſelves with a bare poſſibility, or no more then a probability of being reconciled unto God? Or with ſo much as we call a Conditional certainty: Which is, when a Man ſets himſelf to Believe and Obey the Goſpel; confident he is Reconciled if he be ſincere, but doubting whether he be ſo or no: And whether p. 56they do not ordinarily, when they are without it, Pray more than ordinarily for aſſurance; double their Watch; and ſet themſelves to a walk more than commonly ſtrict, both for exerciſe of Graces, and performance of Duties; in order to the firſt gaining or regaining of loſt aſſurance.

Reader, Lay to thy Heart my advice. Reſt not in the twilight of Uncertainty. Raiſe thy Holy Ambition much higher: And take the courſe juſt now foreſaid, to get poſſeſſed of poſitive Certainty; that thou mayſt ſail to Heaven with full ſails, and have an abundant entrance. Of this, I nothing doubt, but my Text contains Commandment. Oh that I were as ſure thou wouldſt forthwith ſay; Farewel curſery Prayers, and drowſie Services, and Laodicean Religion! I might have read my Name in the Book of Life long ago, had it not been for you. You, whom now I p. 57baniſh with this ſolemn proteſt entred againſt you. I will hence-forth equally dread to do the works of the Devil furiouſly, and to do the work of my God negligently. The Prayer, Labour, and Life of Faith, do not Meritoriouſly purchaſe, but they do moſt Bleſſedly evidence Eternal Reconciliation. And in theſe Chariots will I go mount and aſcend unto the full aſſurance of Hope. VVhichWhich being done, I adviſe thee next in theſe words,

3. For the practick improvement both of thy Reconciliation, and of thy aſſurance thereof, let thy Prayers and Pains be heaped up, preſſed down, and running over. O think not that when thou art certified of thy real Peace with God, thy work is done; thy ſtaff may be ſet behind the door; thou haſt no further to go. No, Chriſtian, no: But then when thou canſt ſo eaſily anſwer, what thou hast received more than others: Then, then p. 58is the time for thy ſtraining to get as ready thy Anſwer to a ſecond Queſtion; What thou doſt more than others? What thou doſt more in all manner of Holy Converſation and Godlineſs, more than thoſe that are unaſſured do; and more than thou thy ſelf didſt do, before thou hadſt aſſurance.

For why, are the Conſolations of God Goats hair, and ſmall things with thee? Or dreameſt thou, that they be Talents given thee for thy own Comfort, and not for Gods uſe and ſpecial ſervice? Or, tell me plainly; canſt thou thy ſelf take Comfort in them, unleſs thy God has Glory from them? Or is it poſſible that ſuch a Man as thou, ſhould never have heard of many, that have by non-improvement ſinned themſelves out of Comfort into Torment? Yea, by the negligence of one Hour, loſt the aſſurance they had gotten by the hard Prayers and Labours of many a Year.

p. 59Reader, If thou art an aſſured Chriſtian; if indeed the ſame Spirit that united thee to Chriſt in thy Effectual Calling, and worked all Grace in thee, hath alſo witneſſed that Grace and Salvation unto thee; then, as for thy Life, conſider; As ſure as God calls Sinners to come in to the holy ſtate; and calls penitent Believers to go on farther and farther in it: So ſurely doth he call aſſured Believers to go faſteſt and farthest in it. And the more they do know that their much is forgiven, the more to Love and Obey him that forgiveth. A Truth denyed by none, nor doubted by any, worthy to be remembred by all, and of all, by ſuch as I do ſuppoſe thee.

Certainly, the aſſured Chriſtian oweth God moſt Thanks. I, and God giveth aſſurance to qualifie for Gratitude, and to provoke unto it. Certainly, The unthankful are numbred with the unholy; 2 Tim. 3.2. And are unholy, and that moſt unnaturally p. 60too: (For naturally we are Thankful even unto our fellow VVorms.) Yea, moſt univerſally alſo. For, Thankfulneſs, is, in a well explained ſenſe, all our Goſpel-Obedience. 'Tis the general Duty of the Goſpel, containing and animating all Duties. All, without it, are impure Carcaſſes. Repentance, if it be not Thankful, is rather a Legal rack and rage than a Goſpel Repentance. And Faith, if it be not a Thankful Conſent unto the Goſpel-Covenant, 'tis no ſaving Conſent. Nor is the Love of God, or any Service of him, proper or tolerable, unleſs they be grateful. Unleſs done upon this motive, or account; becauſe Chriſt hath loved us, and given himſelf for us. As Legal a Preacher in repute, as any among us, hath theſe memorable words; If we obſcure the Doctrine of Gratitude, we do as bad or worſe than the Antinomians. But I return.

Reader, If thou beeſt the Man I ſuppoſe; the reconciled and aſſured p. 61Man, I mean; thou art not yet about thy buſineſs. Thou art not obeying my Text. Thou art not heeding my Doctrine: Unleſs thou art engaged in raiſing thy Prayers to a higher pitch; and in refining all thy Ways to a further degree, then ever before. Unleſs thou art daily thus ſchooling thy ſelf; Come up my Soul, come up, and ſit up higher. Keep not thou at the threſhold, and juſt within the door of Holineſs, and in the lower places any of them. Aſcend, aſcend, aſcend in thy aims at Perfection. Aſcend higher in every Prayer and Petition. Aſcend to the utmoſt heights of incarnate Sanctity. To theſe 'tis that Gods Trumpet alarums thee. Nor is it for thee Excuſable to do that which for others would be Laudable. Thy aſſuredly Reconciled God, will as aſſuredly ſmite thee with his ſharp Chaſtiſements, if thou doſt but as his unaſſured Children do. If p. 62thou Mortifieſt Corruptions but as they. Repelleſt Temptations but as they. Acteſt Graces but as they. Performeſt Duties but as they. Improveſt Comforts but as they. Beareſt Troubles but as they do. O my Soul, thou muſt, and thou ſhalt in deſign, in deſire and endeavour, do no leſs than PERFECT Holineſs. Thou ſhalt love them that hate thee. Thou ſhalt ſwim againſt the ſtream of ſinning multitudes. Thou ſhalt have thy Hopes and Fears moſt, upon unſeen Goods and Evils. Thou ſhalt be merciful to others, and ſevere to thy ſelf. Thou ſhalt chuſe Moſes his choice; and ſuffer rather than ſin. Thou ſhalt joy in tribulation. Thou ſhalt fall with Gods Friends, rather than riſe with his Enemies. Thou ſhalt, of all thy ſins, ſacrifice thy Iſaac, and thy darling own iniquity. Thou ſhalt live on Goſpel-Promiſes. Thou ſhalt ſtill be upon the Selfdenying ſide. Thou ſhalt be forward p. 63for all Duty, but keep thy fire for the weightieſt Duties. Thou ſhalt count leaſt ſins, no little Enemies. Thou ſhalt love thy Reprovers. Thou ſhalt in every Commandment look to the Firſt. Which being done, it ſweetly follows;

Thirdly, Thou muſt aſſiduouſly hope for the Glorious Perfection and Publication of thy Reconcilement unto God in the day of Judgment, and rejoyce in that hope. And here, know thou firſt, thy buſineſs is not ſo eaſie as thy warm Heart may preſume it. Hope and Joy are ſweeteſt feelings: And above all, ſuitable unto our natural deſires, and delightful. Beſides, Hope can have no ſurer ground then Gods Word, Oath, and Sign and Seal, or Sacrament; and that thy Hope of perfected Reconciliation hath received. Neither can Joy have a more congruous and compleat Object, then Gods perfect and publiſhed Friendſhip: And this is it thou haſt p. 64to rejoyce in the expectation of. But alas, both Hope and Joy have enough to do to live in this World. They appear to many poor Souls, very improper to the beſt ſtate herein: Becauſe the beſt eſtate on the Earthly Globe, is not as that in Heaven, without Sin, Sorrow, Fear, Pains, Enemies, Temptations. No, but it has the Soul burthened with guilt; debaſed and vexed with adhering corruption and rebelling; cloathed with infirmities; aſſaulted with tempters; afflicted by the world; beſet with dangers.

Nevertheleſs I muſt tell thee, ſuch is thy Nature, that thou muſt and wilt hope, and rejoyce in hope of ſomewhat or other. Corruption and Temptation will make thee do both on wrong Objects; if Grace and Heavenly Inſpirations make thee not exerciſe both, on theſe right ones that I name. And, whatever thou imagineſt, God is more diſhonoured when he is robbed of theſe affections of p. 65Hope and Joy, then when he is denyed any others. And much more reproached, when you rob him of them, then when any other Children of his ſo do. Any unaſſured of his Peace with them, I mean. So great are thy engagements to live hoping, and joying in the hope of thy perfected publiſhed Reconciliation.

Doſt ask me what Hope is? I Anſwer, It is Deſire; though all Deſire be not Hope. By Hope, I do underſtand a Deſire of ſome good that we think future, and to come; tho through many difficulties. A Deſire that is continued and perſiſted in; not ſuch as a Childs is of its playthings, which is loſt and gone with the next fancy that ſtarts in its mind. A Deſire, that is alſo exerciſed in thinking and expecting of its Objects; and can no more be ſatisfied without it, than Hunger without Bread. A Deſire, not eaſily to be diverted for ſo much as ſhort ſpaces of p. 66time from its object; but cleaving inceſſantly unto it in Meditations, and Suppoſitions and Diſcourſes endleſs. In the Learned Languages, Hope is expreſſed by words that ſignifie to look out at ſomething diſtant, to behold it often and wiſtly, and as it were to ſend our Souls out at our Eyes to go meet it. I have ſomewhere read, that the Hungarian word for Hope is Remeni, of Re, which ſignifies Above, and Meni as they call Heaven. Very proper, being that the fully reconciled ſtate there, is indeed the principal object of ſacred Hope: Rom. 5.2. We rejoyce in hope of the Glory of God. Col. 1.27. Chriſt in you, the hope of Glory. To wit, the Glory put on Believers in the great day of their compleated and proclaimed Reconciliation.

Stay Reader; cloſe now thy Eyes, and think what of this Hope is, and what of it ought to be in thee! And, as 'tis no hard thing to do, tell thy p. 67ſelf what a Life a good meaſure of this Hope would make thee; how Serviceable, how Comfortable!

The latter God requires from thee as ſurely as the former. Where be thy Eyes if thou ſeeſt not the expreſs Texts, which the Holy Scripture preſents? Where thy Reaſon, if thou conceiteſt that unto ſo full an object of Joy given thee, he doth not require a proportionable act? Awake Man, and ſay thou; what is it muſt go to compleat an object for Joy? And of all of it, what one thing is wanting in compleat Friendſhip with thy God. We rejoyce in things of great value and price. And ſurely this is a Pearl of price. The Wiſeſt Lord paid the deareſt price for it. We rejoyce in things proportionable unto our wants. And this will not leave one unſupplyed, or any deſire uncrowned. We rejoyce in things pure. And ſurely, if the Sun in the Firmament hath ſpots, this bleſſed Light hath not one. We rejoyce in p. 68things wonderful. And ſurely this is the greateſt wonder that Infinite Power ever wrought. We rejoyce in things that preſent varieties. And ſurely this muſt have abundance in the Rivers of its Pleaſures. We rejoyce in Victory. And this is nothing but Eternal Triumph it ſelf. We rejoyce in Preferment. And this is the higheſt exaltation that we can conceive; yea, and higher than we can conceive. We rejoyce in excellent Company. And here all that is Lovely is to meet, and never to part.

And now I ask, what does the Lord thy God require of thee, if not to rejoyce in the hope of this Glory? Greatly to rejoyce in it, and always. This thou mayſt do, and ſorrow never the leſs, but much the more for thy ſins. The Feaſt of the Paſſeover admitted bitter Herbs, yea required them. And many a ſweet ſhower have I ſeen fall, while the Sun has beautifully ſhone. Indeed perfect Joy is not to be had on this p. 69ſide of Heaven: But we might, and we ought to ſeek and find ſufficient Joy. Sufficient to make our Lives ſweeter than any Sinners be. To make the things that do embitter our Lives leſs grievous to us, and more tolerable than they be. To make vain Recreations and Pleaſures falſely called, more deſpicable to us than they be. To make the Thoughts of God and the Life to come, more familiar and pleaſant than they be. To make Ordinances, and publick and private Duties more delightful; and the thoughts of Death far leſs terrible. I heartily compaſſionate the poor melancholly Creatures, (as Men will call them,) who by means of afflictive Bodily Maladies, are incapacitated (ſave by Miracle, or Gods extraordinary working,) to rejoyce as they ought. As to their own Bleſſedneſs, I know the matter is not ſo great as we are prone in our haſt to think. Through thoſe ſaid Maladies, Satans advantaged Malice leads them p. 70eaſily into miſtakes of their ſtate; and makes them breathe in trouble as in their Element, and never know many hours but full of griefs and fears. Nevertheleſs the day of their perfected and publiſhed Reconciliation will wipe away all their Tears; and give them Joys enough to drown the memory of their Sorrows in.

But O Chriſtian, whoever thou art that haſt not that Milſtone about thy Neck; that horrid hinderance of high and holy rejoycing; grant me my requeſt. As upon my Knees I beg and pray thee, make Conſcience of the command to rejoyce and be exceeding glad, in hope of the compleat Reconciliation! For the Lords ſake, for thy Souls ſake, for Saints ſake whom thy Joy will ſtrengthen, for pity to Sinners, whom thy ſour ſad Countenance will harden; rejoyce in the hope of thy Glory! Rejoyce preſently, in proſpect of that wherein thou must rejoyce Eternally! And without one Minutes ſtop or p. 71ſtay. Dread, and depart as from Hell upon Earth, from all that tends to keep thee from this Heaven upon Earth! Bucholtzer knew what he wrote, when his Pen drop'd this word; Laetari in Deo— A Holy Man is never ſo like a Holy Angel, as when he rejoyces in God. Have thy ſet times for ſolemn Conſideration of theſe things: ſc. How God is Pleaſed and Honoured by Joy ſo Hallowed. How he Praiſeth it, and Rewardeth it. How much it honours him more than pining querulous Sorrow doth. How certain it is, that the moſt pious and penitent Sorrow, is nothing but a Purge preſcribed by him for cleanſing us; and making us to reliſh the fat things of the Feaſt that I ſpeak of. How excellently this Joy ſtrengthens the Soul, ſweetens Duty, lightens Trouble, graceth Religion, ſuits the Goſpel, and an adopted ſtate: Yea, and ſerves to ſubdue the ſins that moſt eaſily beſet us, and moſt extreamly peſter us: Even incomparably p. 72more than all the ſelfdiſquieting diſtraction, that goes under the name of Humiliation. In a word: How deſirable a temper the Apoſtles was, As ſorrowful, yet always rejoycing; 2 Cor. 6.10. Sorrowing alway, yet never as men without hope; 1. Theſſ. 4.13. Reader, I muſt hope, if thou doſt thus, thy following Life ſhall be a perpetual labour for abiding and abounding Joy: And that, if Bodily Maladies and Satanical Illuſions have made Grief and Fear a ſecond nature to thee, thou wilt be perſwadable! Perſwadable to make ſo neceſſary a rupture; and try to tear thy ſelf from thy ſelf, for the poſſeſſion of this under Heaven. The God of Hope fill thee with all Joy and Peace in believing and expecting thy perfected publiſhed Reconciliation! Amen.

My next undertaking, is to evince the truth of my Doctrine thus explained. To demonſtrate, that every Man hath this to do, and no Man p. 73hath any more to do in the World; but to believe and conſider Gods Purpoſe, Chriſts Purchaſe, and the Holy Ghoſts Proof of their purpoſed and purchaſed Reconciliation. To Pray and Labour for the poſſeſſion, for the perſwaſion, and for the practical improvement of it: And to Hope, and rejoyce in the Hope of the perfection and publication of it in the day of Jugment.

I dare not decline it, knowing that many do need it. Nor ſhall I be prolix in it. They that cannot ſee by the Light of the one Sun in the Firmament, would not ſee if there were a thouſand ſhining thence. Their Conviction I deſpair of, whomſoever theſe three Conſiderations ſhall not convince. But I propoſe them with an humble confidence, that they ſhall be made Eye-ſalve unto ſome Souls: And mighty through God, againſt Infidelity; as very Spittle and Clay, as they ſhall appear p. 74in any wanton Eyes. They are but three.

C. 1. The ſure word of Propheſie ſets us this to do, and no more. Acknowledge the Scripture to be Gods Word, and a perfect Revelation of his Will, and a compleat Rule of our Duty; and you acknowledge the truth of my Doctrine: I am content that no man believe it ever the more for my Miniſtry of it, if I do not ſhew that the Scripture ſets us to do all I ſay: Or if it can be ſhewn that it ſets us any one thing more than I ſay. Reader, Rouze up thy Soul, and read not with ordinary care what follows. I will not overwhelm thee with many Texts; but be careful to ſet very plain and pertinent ones before thee.

The Belief and Conſideration of Gods Love and Gracious Purpoſe to Reconcile Sinners, is ſet us: Pſalm 130.4. There are forgiveneſſes with thee, that thou mayſt be feared. That is; q. d. Lord, ſhouldſt thou deal p. 75with the beſt Man alive according unto thy Laws ſtrictneſs, and his own Souls frequent fears; Hell muſt have him. But O, thou haſt Eternal and Unalterable Purpoſes of forgiving Sins, and Reconciling Sinners unto thy ſelf. And this is believed and conſidered of, by thy Bleſſed Command. And if it were not, there were no manner of foundation for Religion in the World. All our encouragement to all our Worſhip of thee, is taken from this; Joh. 3.16. God ſo loved the World that he gave his only begotten Son, that whoſoever believes on him ſhould not periſh, but have everlaſting Life. Who ſees not here the Fountain of all good; Gods Love, that is, his Eternal Will and Purpoſe to Reconcile Sinners. This is ſet to be ſeen and conſidered firſt: Then the Conduit, through which all the good muſt flow from that Fountain; even, Chriſt the Purchaſer of purpoſed Reconciliation. Then the Veſſels, p. 76which muſt receive all good from the Fountain through the Conduit: Namely, Believers on Chriſt, entire Conſenters to be his in the Bond of the Goſpel Covenant. Then the ſtreams of good, by thoſe Veſſels to be received through the Conduit from the Fountain: Even Deliverance from ruining Enmity, and Poſſeſſion of bleſſed Friendſhip with God for ever. To name no more, 2 Pet. 1.10. we are commanded to make our Election ſure. Our Election paſſively, is Gods actively. Gods eternal purpoſe to Reconeile us. But how ſhould this be made ſure unto our hearts, without their believing and conſidering that God has Eternal Purpoſes about that matter?

The Belief and Conſideration of Chriſts Purchaſe of Reconcilement, is ſet us: 1 Tim. 1.15. This is a faithful ſaying, and worthy of all acceptation, that Christ Jeſus came into the World to ſave ſinners. 'Tis the true and great Fundamental Article p. 77of Chriſtian Faith. Worthy of all reception into Conſideration and Improvement; that Chriſt came to ſave Sinners from Enmity, and reconcile them unto God Everlaſtingly; Rom. 5.10. When we were enemies, we were reconciled to God by the death of his Son. When we did hate and were hated of God, Jeſus Chriſt paid a valuable, or rather invaluable, price, to buy our Reconciliation; and bought it, leaving us as little need as we had ability to bring any Meritory price for it: And how plainly do all the Texts that command our Faith in Chriſts Blood, whereby it is Purchaſed; ſuppoſe our Belief and Conſideration of it to precede?

The Belief and Conſideration of the Holy Ghoſts proof of this, is ſet us. That it is, in eſpecial manner, the work of the Glorious Spirit, to Reveal and to Communicate all Purpoſed by the Father, and all Purchaſed by the Son, is foreſhewn in this our Diſcourſe, well known to the p. 78Church of Chriſt; and admirably well ſhewn by him, whom I uſe to call John the Divine; I mean, our Learned Dr. Owen, in his Pneumatologie, or Diſcourſe of the Holy Spirit; worthy to be wrote in Cedar and Marble. That we are required to believe and to conſider his teſtimony of this matter, this ſingle Text would brightly evince, if we had no other; Mat. 12.31. The blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto mer. Obſerve here; our Saviour had Preached Gods Purpoſe, and his Errand into the World to make a Purchaſe of the Reconciliation of Sinners. The Proof hereof was made by many Teſtimonies of the Holy Ghoſt: Principally by Miracles wrought by his Power; which indeed are the utmoſt proofs poſſible. Theſe themſelves, ſome would not believe and conſider unto due purpoſe. No, but as it is Mar. 3.30. They ſaid it was an unclean or untrue Spirit that Chriſt had to witneſs p. 79theſe things. And this their Blaſphemous Unbelief and Inconſideracy, is declared unpardonable; even ſo, as no other ſin is.

Reader, Canſt thou think of this without horrour? But ſee alſo, how are we warned not to reſiſt, not to quench, not to grieve the Holy Spirit. Acts 7.51. 1 Theſſ. 5.19. Eph. 4.30. Not to reſiſt him in the Ordinances of his Word, teſtifying unto us Gods foreſaid Purpoſe, and Chriſts Purchaſe, in order to draw us to a due purſuit of our Reconcilement. Not to grieve him; that is, not to provoke him to leave us, as our Friends uſe to do when we offend them; by Unbelief and Inconſideracy of his foreſaid Teſtimony. Not to quench him; that is, not to oppoſe and put out the Light and Evidence he giveth us of the things foreſaid; preferring our Darkneſs above his Light; chuſing rather to be ignorant than to know Gods Purpoſe, and Chriſts Purchaſe of the ſaid Reconciliation. p. 80Not to Believe and to Conſider the Holy Spirits foreſaid Proof, is to Reſiſt, and Quench and Grieve him; if any thing be ſo to do.

Prayer and Labour for the poſſeſſion of this reconciliation is ſet us. Acts 8.28. Repent (ſaith Peter to Simon Magus) and pray God, if perhaps the thought of thine heart may be forgiven thee. That is, Pray, if poſſibly thou mayeſt get poſſeſt of God's Peace and reconciliation. Luke 13, 24. Strive to enter in at the ſtrait gate, for many I ſay unto ye, will ſeek to enter in and will not be able. That is, do your utmoſt to enter into the Chriſtian ſtate, to get joyned to the Lord in the Goſpel-Covenant of reconciling Grace, For many faint, chill, luke-warm ſouls will ſeek, but ineffectually. But put ye your utmoſt power into act.

Prayer, and Labour for the certain perſwaſion of this reconciliation is ſet us. Prayer, Pſal. 4, 6. Lord lift thou up the light of thy Countenance on p. 81us. David's example is obliging in this caſe. Labour; 2 Pet. 1.10. Brethren give diligence to make your Calling (that is, into the ſtate of reconciliation with God;) and Election ſure.

Prayer and Labour for the practical improvement of this reconciliation is ſet us. Pſal. 119.65, 66. Thou hast dealt well with thy Servant, O Lord: (and what follows?) Teach me good Judgment and Knowledge. That is, holily to improve thy love. Eph. 4.32. compare with Eph. 5.1. God for Chriſt's ſake hath forgiven you; or been reconciled to you. And what then is inferred? Be ye therefore followers, or (as in the Original) Imitators of God, as dear Children. That is, as thoſe that think they can never do enough to expreſs their Love and Thankfulneſs.

Hope, and Joy in the Hope, of the perfection and publication of reconciliation to God, in the day of Judgment, is alſo ſet us. Hope, Tit. p. 822, 11, 12, 13. The Grace of God that bringeth Salvation, teaches us to deny ungodlineſs, &c. and live ſoberly, righteouſly and godly in this preſent World. Looking for that bleſſed Hope, and the glorious appearing of the great God and our Saviour Jeſus Chriſt. Joy Phil. 4.4. Rejoyce in the Lord, alway. And again I ſay, Rejoyce. 1 Theſſ. 5, 16. Rejoyce evermore.

To conclude, He that doth theſe things, is certainly acceptable unto God, and approved of Men. All, that do fear God. Nor can any anſwer be made to his ſhame, if ſuch a one ask, What lack I yet? If any do dream otherwiſe; and ſear that this is not the whole Duty of man; let them ſhew but one thing more, and I will bear the ſhame.

C. 2. The Nature of Religion requires this, and no more. I muſt be underſtood of Poſtlapſarian Religion. Religion as ſince Man's Fall it has been modelled. Be it conſidered that Religion, as ſo conſidered, is p. 83nothing elſe but a reſtored Friendſhip, or a Reconciliation between God and Man, And this made in a way preſcribed by the VViſdom and VVill of God whoſe revealed VVill, is to deal with man in a way agreeable to the Nature whereof he hath made him; and yet in every reſpect ſuited to the Soveraignty he hath over him. Plainly thus; in all his wayes with us, God will himſelf ſo act, that the Power and Praiſe ſhall be as viſibly as truly his own. Yet ſo, that there ſhall be room and place for our acting by and under him. And Duty ſhall ſtill be truly and viſibly ours.

In this Reconciliation, each perſon of the bleſſed Trinity hath his Gracious Part. The Father Reconciles us, to wit as the Primary Cauſe, purpoſing of it, 2 Cor. 5.19. The Son Reconciles us; to wit as the Meritorious Purchaſer; Eph. 2.16. The Bleſſed Spirit Reconciles us; as the Efficient VVorker and VVitneſſer of the Grace, by which we are made p. 84Partakers of the Reconciliation, and are aſſured thereof, Joh. 3, 5. Rom. 5.5. So that the Kingdom, Power, and Glory, is here illuſtriouſly and equally to be aſcribed unto the Father, Son and Spirit. In the mean time, we alſo have our part left us. We are bid, in my Text, our ſelves to Reconcile our ſelves. That is, to do our part toward it. So Ezek. 33.11. Turn ye, turn ye; that is, Reconcile, Reconcile your ſelves; q.d. No longer turn your backs on God, as Enemies; turn about your Faces toward him as Friends.

Now, what I affirm is this. Namely, that this part to be done by us toward our Reconciliation, conſiſts in the things foreſaid and no more. Of theſe we are capable by the aids of Divine Grace. And ſo proper are all theſe to be done by us, that the Neglect muſt needs incenſe Divine Juſtice. Of doing ought more, we have no Capacity; (as bleſſed be God,) we have no Commandment in his Word, p. 85which hath been fore-aſſerted.

Of Believing and Conſidering the parts done by the Divine Perſons, we have Capacity. Natural, I mean. Though impotent and perverſe our Faculties be, till Grace give them ſtrength and inclination unto good. They were created in us by God for this Noble uſe. And ſhould he admit our Reconciliation without their being uſed thereto, an unſufferable ſpot would fall upon his infinite Wiſdom. It would be ſaid; he had made noble Powers, for no uſe, or but vile. Yea, and upon his Truth alſo. For it would be ſaid, His wrath came not down upon the very children of Ʋnbelief. Contrary to Eph. 5.

Of Praying and Labouring for our Poſſeſſion, Perſwaſion, and Practick improvement of Reconciliation unto God, the ſame is to be ſaid. We have Natural, and ſurely Engliſh people may be ſuppoſed to have ſome Acquired Abilities too. If not gracious and ſupernatural. And p. 86alas, what did God give us theſe for? What a Blemiſh would it be unto his Wiſdom and Government, if he ſhould require no uſe of them unto their chiefeſt ends. But grant us Reconciliation, and Aſſurance, and Spiritual Proſperity without them. And let it be told through the Earth, that he was no Condemner of ſlothful ſervants. Nor Enemy to ſuch as call not upon his name. He bids us pray and labor for Spirituals; he forbids us to Crave and Cark for Temporals. O how ſhould he then make us plow and ſow for Temporals, and not make us pluck our hands out of our Boſomes for Spirituals.

Of Hoping, and Rejoycing in Hope of compleat Reconciliation, the ſelf-ſame, is plainly ſeen. How full is our Nature of Love, Hope, and Joy? How Noble Affections are they, and pleaſant? And for what were they put into us? Very Children need little Information. And very Blind they are, that ſee not how ill p. 87it would reflect upon their Author, ſhould he require no uſe of ſuch Talents. And ſhould he endure his Friends by the diſuſe of theſe, to publiſh contempt of his Friendſhip. For 'tis a publick Declaration that we have made us another God, when our Love doth not exerciſe it ſelf in Hope and Joy toward the true.

Whereof it is, more than this, that we poor Creatures are capable, I proclaim my extreme ignorance. Graces all, and Worſhip Natural and Inſtituted, and Duties (perſonal and relative) are plainly enough comprehended. Nor may I beſtow time to light Candles in that Sun. Laſtly,

C. 3. The whole Generation of the Religious will vouch it, that their Duty ſtands in this, and no more. No more, unto any of them known. Next to the Infallible Scriptures, commend me to the common ſenſe of Believers, for the reſolution of a Religious Caſe. Reader, go try a number of the beſt known unto thee.

p. 88Ask them ſeriouſly two things.

(1.) Whether they do or dare in iheir daily walk, to let fall any one of the particulars aforeſaid? ſc. Belief and Conſideracy of the Purpoſe, Purchaſe, and Proof of Reconciliation unto God. Prayer, and Labor for the Poſſeſſion, Perſwaſion, Practical Improvement. Hope and Joy in the hope of its final Glorious Completement.

(2.) What other Religious Exerciſes they have, then of Faith with Meditation, Prayer with painfulneſs of Means for things pray'd fer, Hope with Joy? Upon me be the ſhame, if any other be found. And if thou beeſt not told by all; that if theſe Exerciſes do pleaſe thee, there is nothing in Chriſtian Religion to offend thee. Bleſſed is the Man whoſoever is not offended in one of theſe! And who confines his Care only unto theſe. The Italians have a ſaying, Dangerous is the man that has but one Buſineſs to do. But my God and the p. 89God of my Fathers grant, that I and my deareſt Friends may never have more to do than one. And that one, be our Reconciliation unto him!

Of the Ʋſe of this Doctrine, the one half cannot be told you within the ſpace of a Sermon. And of that which might be, I ſhall wave much, to preſs that which (I think) is needed moſt. Come Reader, and let me gain thy Attention to it, and win thy Heart by it. Read, and every two or three Lines thou readeſt, Lift up thy Soul to Heaven. And put thy name into the number of the Reconciled, now at this very Sermon.

Is Reconciliation unto God, the Duty, and whole Duty of every Man? Believeſt thou this? Thou wilt then (among many others) make theſe Inferences.

Inf. 1. God and Men, are not as God and Divels, Ʋnreconcilable. It is true, they are much the ſame as to certain Enmity. An unconvert man is is truly at Enmity with God, as any p. 90damned Angel is. They are alſo very like, as to the exceeding Difficulty of Reconciliation. As much is to be done to reconcile God and an Ʋnconvert Soul, as would be neceſſary to do to reconcile God and Beelzebub. As great a price muſt be paid unto God for the one as the other. As great a Change muſt be wrought in the one as in the other. And as great a Power muſt go to the working of the Change in one, as in the other. Nevertheleſs, though we are like Camels, with like Bunches on our Back; there is no compariſon between us and them, as to poſſibility of paſſing through the Needles Eye. Infinite Power, to which all things are poſſible; and equal Goodneſs, that ſhews it ſelf in things wonderful, hath made a wide difference. The Condition of Devils is not more truly deſperate, than the Condition of Men is hopeful. And of any men, the Condition of thoſe whom God is preſſing and ever praying to be reconciled unto him.

p. 91The Reconciliation of Divels is impoſſible; but the Reconciliation of ſuch Men, is more than poſſible; even probable. On Gods part, probable; for he is at work for it. And upon Mens own part, probable; for they are, or appear to be, at work for it alſo. Reader, I beſeech thee by the tender Mercies of God, through which this is true and plain, fix well this great Truth on thy Soul. I am a Man that have ſomewhat to do with many poor dubious Souls. Of moſt that come to me, I do plainly ſee this: It hath been unbelief of this truth, that hath long kept them from ſeeking after God. It is unbelief of it, that now fills them with fears inordinate in ſeeking after him; and makes them come crying to me day after day, No hope, no hope. To the trouble of my ſoul, and no ſmall expence of my time. But I forbear. Let me add this only more; although his Truth ſeem to be Believed by all bold Sinners among us, it doth but p. 92ſeem ſo. All indeed do grant it, but very few do believe it. And of them that do, this muſt be ſaid; their Belief is a corrupt one, and its Fruits are moſt abominable. 'Tis ſo that they believe God to be Reconciled, as hence to be made Fear him much the leſs, but Love him, and ſeek his Peace never the more. Could ſuch Fruit riſe from the Root of an intelligent and ſound Faith? It could not. Briefly, let me tell thee, that this Truth is moſt fundamental: And Disbelief of it is extream Blaſphemy, againſt the Truth, Holineſs, and Faithfulneſs of the moſt high God. It is true; ſuch as have ſinned the ſin againſt the Holy Ghoſt, have the door of Mercy ſhut upon them for ever. But to me it appears as true; that, who ſuch Perſons be, is known unto God only: Not diſcovered unto themſelves or any other Men. I tell the worst Sinners that come to hear me, They have as much ground to hope that God will accept them if they do Convert, as p. 93ever Abraham, Iſaac, or Jacob had, before they did Convert. Yea, and becauſe of our Goſpel Sun-ſhine, more then they had.

I. 2. Love indeed runs downward: And incomparably greater is the Love of God to Man, then the Love of Man unto God, or unto himſelf. This I gather from Gods beginning the Peace, though Man began the Quarrel. From his here ſo calling on us to accept it; as ſpeaks his forwardneſs to give, and our backwardneſs to receive it. From his amazing condeſcention even to pray and beſeech us to receive it. This Love is as much above that of Earthly Parents, as the Heavens are above the Center of the Earth. But what is our Love of God, what is our Love of our ſelves? I know not a greater lover of his God, in all this World, then the Man that printeth theſe words: My God knoweth that I even abhor and loath my ſelf, becauſe I love and delight in him no more. And in another p. 94place: I can more eaſily forgive my ſelf all my other ſins, then my loving God ſo little. O what muſt others ſay? Other Saints, I mean, of inferiour ſtature unto him. And for Sinners, that make light of all Gods Calls to Reconciliation; and are inflexible by his very intreaties, for whole Weeks, Months, and Years together; who ſees it not? Their Life is a practical proteſt, that they will bear the priſon of Hell, the torment of Fire, and that for the ſpace of Eternity, rather than be friends with God. So they love God; ſo they love themſelves. 'Tis true, we cannot here perſwade them, but that they do truly love themſelves, and their God too. But in utter darkneſs it ſelf men will ſee better. There they will ſee and ſay, God was kind, and made them good offers; but they were themſelves their own deſtroyers; being by ſin bewitch'd, in heart to murder him, and in act to murder themſelves. There they will underſtand p. 95the ſenſe, as well as feel the truth, of Prov. 8.36. and 35.

There they will know to their torment, what it is for God to beſeech and pray ſinful Duſt to come take Pardon and Peace; and for them to lend him a deaf ear, or give him a more reproachful repulſe againſt convictions of Conſcience. Reader, here ſtay a while: Think, and ſpeak with thy ſelf of the huge imports of this word: [As though God did beſeech you by us.] How, GOD beſeech? SOVERAIGNTY beg? And that of both Creatures and Rebels too? What meaneth this, and what is it we are to learn by it? God beſeech! The word aſtoniſhes me; and filleth my mind with theſe thoughts above others. Firſt, How pawerful is Love, that makes Omnipotence ſtoop? Secondly, How Loveful is the Divine Majeſty, that thus condeſcendeth? Thirdly, How wonderful is this condeſcention, whereunto God never ſtooped before, and beyond which p. 96it is not to be thought poſſible that he ſhould ever ſtoop? Fallen Angels, had nothing like it: Fallen Men, can have nothing beyond it. God ſtoops; he ſtoops low; he ſtoops his lowest, unto us. The loweſt that the nature and honour of his Government will admit. God beſeech! I do believe; Lord, help my unbelief. I do believe, methinks I do ſee, and hear the Heavenly King, even thus addreſſing to his rebellious Subjects: Miſerable Creatures, as I made you not miſerable, I am not pleaſed to ſee you ſo. I have made a costly proviſion for your reſtoration to the Happineſs I made you in: And left you nothing to do for the ſame, but to accept it in the way of my Goſpel-Covenant. I have taught you ſo to accept it. I have commanded you, and on no ſmall penalty. And finally, I do beſeech and pray you, Sirs, if ye love me, accept of it. If ye do not love your own Souls, yet for my ſake accept it. I will p. 97take it as the greateſt kindneſs unto my ſelf, and will reward you as though ye had profited me, if ye accept it. You give me my higheſt pleaſure if ye accept it. I will ſet Heaven ringing for joy thereof if ye accept it. As long as I live, (and my Immortality will not dye in haſt) I will remember and requite you, if ye will accept it. If ye would not do your utmoſt againſt me and your ſelves, ye muſt accept it. If Grief could poſſibly ſieze on Godhead, ye would make me drown Heaven with my Tears if ye did not accept it: And to repent that ever I made you. So good a will do I truly bear you, though Satan and your ſilly Hearts, by him ſeduced, tell you contrary ſtories! Arguing wildly, that becauſe I drag you not to Grace and Glory againſt your wills, therefore I have not any will that you ſhould have either. Reader; again and again read this, and ceaſe not till thy p. 98aſtoniſhed and trembling Soul take fire, and flame forth in exclamations, What manner of Love is this? Stay me, I am ſick of Love! The Love of God and Chriſt do conſtrain me! O Lord, I am thy ſervant, I am thy Goſpel Covenant ſervant! I am thine, Lord, ſave me! In great Letters I wiſh this Truth written upon thy Doors and Walls: God delighteth more in Reconciling one penitent poor ſinner, than in Damning all the obſtinate World. I, and the main revenue of his Crown lies in it: Elſe he would not love Mercy above Sacrifice. Nor could we holily deſire to be ſaved.

Reader, I cannot yet have done with thee. I muſt ſay to thee, as Ruth to her Mother in Law, Intreat me not to leave thee, or return from following after thee with this Inference. I muſt inſiſt a little more upon Gods ſo aſtoniſhing Intreaty. And I would to God I could find or make words, prevalent with thee to inſiſt much p. 99hereon. To be often muſing what it is, that Gods intreaty of ſinners to be reconciled, doth in good ſober Truth import. I beſeech thee go and conſult God himſelf in holy Prayer unto him. Go conſult his Miniſters, the beſt of them; and ſuch through whoſe Mouths he is moſt likely to ſpeak his Heart unto thee. Go conſider, and take advice, whether it import not thus much: To wit, a real will of God without any deſign or unſincerity, to have ſinners reconciled unto him; even as many of them as he ſends his Goſpel unto. A will of complacence, as of a thing that would be highly grateful unto him; though not a Will efficacious, and effective of it againſt all wilful and affected unfitneſs in ſinners; ſuperadded unto their natural. A Will, that indeed doth not ſo overpower all things, as to bring all ſinners unto Reconciliation; but yet one that leaves nothing but their own obſtinate Wills to keep them from it. And makes, that all p. 100who live under the Goſpel, and who do ſeek it as they are directed by the Goſpel, may reaſonably judge their obtainment of it most highly probable; and conclude that if their labour for it be loſt, it will not be through failure on Gods part, but their own.

'Tis very certain, that ſuch influences of the Holy Spirit were communicated under the Old Teſtament, that of all that lived and dyed then unreconciled unto God, the fault was laid at their own doors. Thou gavest thy good Spirit to inſtruct them. Neh. 9.20. Turn ye at my reproof, behold I will pour my ſpirit to you, I will make known my words unto you. Prov. 1.23. &c. O how much more muſt we now conclude in the Goſpel day, that Mens deſtruction is of themſelves? That the Holy Spirit is always ſtriving with ſinners, and perſwading them to be reconciled, until they do by very great provocations cauſe him to withdraw for ever from them.

p. 101By the Prophets of old, the Holy Ghoſt never ſpake in the wondrouſly condeſcenſive Language, which he uſeth in the New Teſtament. Herein flows the Language of incomparable tenderneſs; and ſuch as put it beyond the moſt jealous ſuſpicion, that God is deſirous of our Happineſs in the ſaid Reconciliation. Herein the Majesty of Heaven even courts every vile Worm of us. And in moſt compaſſionate manner, aſſays to melt and overcome the perverſeſt ſinner: Even thy ſelf, my Reader, thy ſelf in particular.

Stay therefore thy ſelf, and wonder, and bleſs. Throw aſide my Book, and go ſhut thee into thy Cloſet: And there with humble affectionate and thankful ſenſe of this Divine Love, fall on thy Knees and ſay to this purpoſe: Bleſſed God, thy works are in themſelves convincing Arguments of thy good Will unto Men. Thy innumerable Benefits conferred upon us. Thy Temporal p. 102Judgments, which in their own nature and in thy deſign are Medicinal and wholeſome. The Time thou alloweſt us in this World and in thy Church; which we cannot juſtly take for a meer reprieve from torment, but for a ſpace to Repent in, and to ſue out our Pardon. Above all, thy giving thy Son to dye for our Reconciliation; and thy Spirit to inſtruct and perſwade us to be Reconciled. After all, it has ſeemed thee good, to treat us in words of as wonderful Love as that which ſhines in thy works. Words of Obſecration and Intreaty. Such as the Potſheards of the Earth cannot afford unto their Inferiours very often; no, nor unto their Equals; nor always unto very Superiours. Thou, great Judge of the whole Earth, beſeecheſt Malafactors moſt worthy of Hell, to accept their Pardon! And intreateſt them to endure thee to ſave and glorifie them! This thy Holy Angels p. 103admire; at this the Divels envy: But I, Lord, I, a prodigy of ſtupidity, what do I do? Of a truth I deſire to Praiſe and to Wonder! From this Minute unto Eternal Ages, uninterruptedly to Wonder and Praiſe. I am fully convinced how juſtly I periſh, if indeed I periſh after all this ſo ſuperabundant Grace. This thy Love, and thy I know not what, that is more then Love it ſelf, if more can be, doth ſweeten my thoughts of thee. Never was my Natural Fear of thee ſo conquered, never my Diabolical Enmity againſt thee ſo quenched, as now (I truſt) they are. I am leſs a Divel, ſince I conſidered this thy Love, O my God! Experience hath now aſſured me, Love begets Love, as Fire kindles Fire!

I. 3. Mans Enmity unto God, tho' it be ſtrange, tis true. How elſe could Reconciliation be his Duty, if his ſtate were not of Enmity? It is p. 104confeſſed, Enmity unto God is a ſtrange thing. He is all Good, and nothing but Good. Our Nature reaſonable, can Love nothing but what appears Good; and muſt and cannot but Love all that ſo appears. Unto all Men, if their Profeſſions may be believed, God doth appear as he is now ſaid to be: All, and only, Good. Whence then ſhould Hatred ariſe? To be ſure, unto Angels and Men, in their firſt holy ſtate of Creation, God did ſo appear, and was verily and undoubtedly ſo believed. O how could they ever break with God? The particular manner is more curiouſly then profitably diſputed by Men of argute wits. It is very plain unto all thinking minds, that Creatures, as ſuch, are mutable things and defectible. That continuation in any good, is from the gift of the Creators Grace; not from the ſtrength of the Creatures Nature. That God gave Angels and Men at firſt, a ſtock of Holy Qualities p. 105to trade with; and held both Probationers, on tryal of their Faithfulneſs. Some of the Angels, and our Father Adam, (the infallible word aſſures us,) prov'd unfaithful. Acted not up to what they had received: Thereby forfeited, and loſt all; all their foreſaid Qualities of Wiſdom and Goodneſs; and conſequently, became full of Folly and Malice. For, as where Light and Heat depart, Darkneſs and Cold muſt enter: Where Wiſdom and Goodneſs do ceaſe, Folly and Malice muſt begin to have place. Now hence 'tis, that ever ſince that fatal forfeiture, Devils, and all unrenewed Men, do do nothing but monſtrouſly. Nothing, but with monſtrous Folly and Malice. Their Fall made them Monſters; and all things must neceſſarily (when they are not overpowered;) act according to their Natures; let them be what they will. Their depraved Natures, both of them, do carry them to things moſt unnatural. To p. 106things that are, and that they know to be, moſt infinitely Ʋnreaſonable in themſelves, and Injurious unto them. As for example, this of hating of God. Men do much know, and Divels do more know, he is all Goodneſs; and worthy of all Love. That to hate him, is to do the greateſt hurt to themſelves; and that for which they have not the leaſt cauſe from him; but through the Folly and Malice that Divels hold remedileſly, and unrenewed Men hold wilfully, againſt all Divine Remedies; this is moſt natural unto them. As natural, as for a poyſonous Fountain to ſend forth poyſonous Streams.

And alas, how full is this World of this hatred of God, which few in the World, if any, will own? How leſs full is the Sea of water, then unregenerate Souls are full of it? Yea, and their mouths and hands full of it. Only Divels, be fuller of it than Men: By which means it is, that only Hell is worſe then this World we live p. 107in. We ſee Mens Hands at work againſt God; we hear their Tongues running againſt him in every place; we diſcern hereby what the abundance of their Hearts is againſt him. How paſſionately they wiſh an end put unto his Being. We Inſtruct, Perſwade, Intreat with tears, and Beg them to let us endeavour their recovery to a better mind: Nor is it above one of a hundred will regard what we ſay. And yet muſt we be afraid, (if we will be pleaſers of Men,) to tell them they hate God?

But here I publiſh it: If I ever ſaw the Sun ſhine, or the Fire burn, or the Water flow, I do ſee all unconvert Men, Women and Children, hate the Bleſſed God. And whereas, none that I meet with or hear of, do deny but that they are ſinners, and do ſin daily; I aſſure them this is the ſoul and life of their ſin. And were this hatred of God but once expelled, they would no longer be ſinners. Were that but mortifyed they would p. 108not be a minute longer impenitent, or unpardoned ſinners. 'Tis predominant hatred of God, that is the ruine of every damned Man!

I. 4. The Goſpel is a Jewel. This I do argue from our common principle; that it is the only directory and mean of our Reconciliation unto God. If it be ſo; and if Reconciliation be our only Duty, it is ſurely ineſtimable. It can be no leſs I trow, whatever is the divinely appointed mean of our whole ſaving Duty. Whatever is, as the Goſpel is, and is named the Word of Reconciliation. That, whereby the way of making Peace with God is revealed; that which is the very Charter and Grant of Chriſt, the Peacemaker, and all his benefits, unto every one that will receive it. If my Doctrine be true, the Bleſſed Goſpel deſerves a higher rate, then the beſt of us all appear to put upon it.

Conſider it as an Hiſtory; 'tis one p. 109the Angels, unto whom 'tis but a Hiſtory, delight to pry into. As an offer of Salvation, 'tis tidings of great, even all, Joy. As a Rule of Life, 'tis a Royal Law of Liberty. The truth of it, is ſealed by unparallell'd Miracles. The Grace of it, is it ſelf the Miracle of Miracles. In the miſerable parts of the World where this Goſpel ſhines not, 'tis ever Night. Darkneſs, and Death poſſeſs them. Forlorn Souls (as one ſpeaks,) are there under a continual Maſſacre; and be an eaſie conqueſt and prey to to the Fiends of Hell. But the Places which the Goſpel viſits, (in our Saviours Language,) are ſaid to be Lift up unto Heaven.

They are found like the World at firſt, a Tohu and Bohu; but are made by the Goſpel, divine Temples. Of Stones, Children are raiſed up unto Abraham, by the Goſpel. What was our England but a howling Wilderneſs, till the Goſpel made it a Garden, and the Paradiſe of the p. 110Earth. Both for Heavenly and Earthly good things. Indeed, all the World is Egypt; and there is no Goſhen but of the Goſpels making! No other Star, ever led a Soul to it's Saviour. The Law damns all; and ſingle Natural Religion ſaves none. The Goſpel is like to the Archangels Trumpet; by it Graves are made to open, and dead Souls to come forth. And the Maſters of moſt refined Morality will one day find, there is no other Miniſtration of the Spirit.

Are therefore tears of very Blood, ſufficient to Lament our Goſpel-Contempt. Contempt every where ſhewn; in England, in London it ſelf, every where. In Houſes, where Bibles lie about as neglected, as old Shoes. In Churches, where uſually is leſs crowding and earneſt liſtning, than in Satan's Temples, our Playhouſes. I would I might not add, in very Pulpits too; from whence too often ſoundeth a but Natural, and Legal Religion, with few, if any Evangelical p. 111Note in it. It is too truly ſaid, I fear, that many Preach Adam, Moſes, and at moſt John Baptist. Having little to ſay of Jeſus Christ; or of that Reconciliation by him through the Goſpel-Covenant, which they ſeem to think that their People have already, or may do very well without it. Save, Lord, ſave us from this Goſpel-Atheiſm, or we Periſh! O let not the richeſt of bleſſings, thy Goſpel-pearl, be trampled under feet in England! Whatever ſinks, Lord, raiſe the price of the Goſpel!

Inf. 5. Religion is no wrack. It has a very good action of ſlander, againſt every Reproacher. Every Liar of the Legions, that report it a dark and intricate, a Knotty and difficult buſineſs. For, as it has been ſhewn, it is no more, as no leſs,) then Reconciliation unto God. And an Exerciſe of our ſelves in the plain orderly particulars foreſaid; which are all our part and buſineſs. O admirable Love and Grace of God, that p. 112ſhine in it's Brevity and Plainneſs! Our Life, is ſhort. And our Bodies eat up much of our time, in neceſſary cares for them. But the Doctrine of Reconciliation, is no tedious one. What the old Friendſhip was between God and Man. How the Quarrel roſe, and how far it ran. How the Reconciliation is to be made, on Gods part, and ours; by ſatisfying his Juſtice, and ſubduing and removing our malice. Theſe things require ſhorter ſtudy, than a body of Philoſophy. Nor are they by the Holy Spirit ſet forth obſcurely. And ſo, as to require a very quick and ſubtle Wit to Underſtand them. No, a man may be wiſe unto Salvation, without wit and acuteneſs enough to make a Diſputer of this world. Nor doth Divine Kindneſs leſs ſhew it ſelf, in the Sweetneſs and Agreeableneſs of the Chriſtian Religion. Such is it's Conſtitution we ſee, that it employs us in nothing, but moſt pleaſant Exerciſes. In Believing and Conſidering p. 113moſt excellent and important Truths. Labouring and Praying together for the beſt Bleſſings here. Hoping, and Joying in the hope of moſt perfect Bleſſedneſs hereafter. Is this a Slavery, Senſualiſts, is this an irkſome Toil? Is this, what, any thing, beſides affected Malignity, can ſnarl at? The Hebrews have a ſaying, An hour in Heaven is more worth then a Life on Earth. But I know thoſe that tell me, they have found more real ſolid Comfort in one hour of their Convert State on Earth, then ever they had in all their former Life. And 'tis as certain that Religion is the beſt Pleaſure in this world, as that Heaven contains the best in the next world.

Inf. 6. Miniſter's only buſineſs, is to make Peace. Peace and Reconciliation between God and Men. Their buſineſs is but to promote Duty. If then Reconciliation be all Duty, all their Buſineſs muſt lie herein. In this my Text, they are called Ambaſſadors; not Heralds to proclaim War, but p. 114Embaſſadors to treat for Peace. True they muſt in order to Peace declare the War and Hoſtility between God and Sinners. It was a fooliſh Law the Lacedemonians made, that no man ſhould tell his Neighbour any ill and frightful News. And they are belepered with ignorance and Error, who would ſow up Miniſter's Mouths, and have them wholly ſilent of the Miſeries of the Unreconciled State. As though God's Peace were ever to be ſought, without Knowledge of his Wrath. Or as though they more dreaded to hear the Diſcourſe than to feel the doom thereof. Nevertheleſs, ſo it is, that the Word of God unto Miniſters committed, is the Word of Reconciliation. And Reconciliation is the work they are ſent for. They are not to preach Wrath, but in order to provoke you to fly from it. I preach Hell, (ſaid a late moſt Apoſtolical Preacher,) that you may never come there.

Reader, I am full of wonder as I can hold. Come hear, and wonder p. 115with me. Earthly Kings, put out Laws; and expect their Subjects, all, ſhould, without more ado of theirs, obſerve them. They do not ſend an Officer to every Town, and Houſe to inform and perſwade the people to keep them. Eſpecially when the ſaid Laws be for the Subjects own great good! But, O admirable Benignity! the King of Heaven puts Parents in Families, and Miniſters in Congregations? and makes it their buſineſs from one end of the Year to the other, to Teach and Perſwade his poor ignorant and obſtinate Subjects, to accept the Word of Reconciliation. Though the gain be only and infinitely theirs, not his. But I return; attend it oh Miniſters, attend it oh Parents: 'Tis the Peace of God that paſſes all Underſtanding, ſave Gods infinite one, that ye are Propoſers, Interpreters, and Orators, and Agents for.

Higher than at Reconciliation unto God, you cannot aim; Lower p. 116you ſhould not dare to aim, Holy Angels do not want it and Devils cannot have it. But what think ye of your People and your Children? Gods Peace and Love are the higheſt and all good; his Wrath and Curſe are the deepeſt Miſery; and there is no middle Condition. Souls reconciled, are as it were in Heaven; Souls unreconciled, are as it were in Hell. If you aim and labor at leſs then Ʋnconvert mens Tranſlation from the State of Wrath into the State of Peace, you are at a game of ſinful and peſtilent Foolery. You are not in the diſcharge of your Miniſtry. If you deſign not and drive not at Convert mens perſwaſion and practical improvement of their preſent; and Hope of, and Joy in, their future complete Reconciliation: the ſame muſt be ſaid of all your pains with them. It was an ancient Cuſtom of ſome pious Fathers, to preach one part of the day for Convincing and Converting the Ʋnregenerate; and p. 117the other part, for Edifying and Comforting the Regenerate of their Congregations. Unto me it appears ſo wholſome a one, and uſeful, that I cannot but wiſh it in all Engliſh Congregations uſed. I am aware of my unworthineſs to teach my Brethren; but as for you that are private Chriſtians, I ſhall dare to give you this Advice. Keep ye cloſeſt unto their Miniſtry, that keep cloſeſt to the buſineſs of Reconciliation in their Miniſtry. As for Preachers, bleſſed be the Peacemakers, the Lord ſhame thoſe, that are not aſhamed to deſign no more change of their People, than Plato made of his Polemo: which was but from a Beaſt to a Man. He that Preaches not at all, and he that Preaches not the Goſpel of Reconciliation, are under the ſelf-ſame woe, 1 Cor. 9.16.

Inf. 7. God's Rewards muſt needs be like himſelf. Great and incomparable. If my Doctrine be true, it muſt needs be ſo. Becauſe, according to that, every man muſt needs p. 118be a bloody Enemy of God, or an entire Friend. And if the former, Juſtice cannot but revenge it ſelf in matchleſs puniſhments: If the latter, Grace cannot but diſplay it ſelf in ſupremeſt Advancements. Neither of them are middle Relations, and neither of them can be held worthy of but middle Rewards.

Reader, if thou haſt never done it before, come ſpend an hour now, in cloſe thinking what a Friend of God is. If thou haſt, repeat again that profitable Pleaſure. Turn back if thou remembreſt not, and ſee what Reconciliation to God is ſaid to be, in the entrance of this Diſcourſe. A ſoul that ſhould have the ſame, and no more; I mean the ſame Friendſhip with God that Man had in his firſt Eſtate, before ſin entred; he would be a rich Creature. Bare Reſtoration unto what we loſt, would be no ſmall Exaltion. But haſt thou not heard and read, what all Pulpits and Books ſpeak of our Redeemers p. 119ſetting Believers above that it ſelf? And bringing them into a greater nearneſs to God, then the firſt Man had to fall from. I will not follow any to be wiſe above is written in the Sacred Scripture. But from them I have long ago learned that Believers are now endeared unto God, proportionably to the value of Jeſus Chriſt's Obedience. Whereas in dignifying Man before the Fall, we cannot but ſuppoſe God to have held ſome proportion unto mans own. And conſequently, as our Saviours did unſpeakably exceed Adams Obeence and the Angels too: ſo the Divinely vouchſafed Love unto Believers, doth beyond all expreſſion ſurpaſs that which was vouchſafed unto Innocent Man. I would be underſtood of mutual Love. A Learned Man hath conſtrued, Joh. 10.10. to this purpoſe; of Chriſt's laying down his (infinitely more valuable) life for his ſheep, to the end that they might have life, (that is, all good: p. 120all they forfeited and loſt in the firſt Adam;) and that they might have it more abundantly (more of it than Adam ever had.) Our Engliſh Divines praiſe that Speech of a Foreigner; that God loves the pooreſt Saint on Earth better than any Angel in Heaven loves God. But I excurr no farther; I have already loſt my ſelf in aſtoniſhment. I am thinking, what a Reward this it ſelf is; and what Rewards and Honours muſt neceſſarily follow this. O what must be done to the man, ſo dear to the heart of God? Kings Favorites have none richer than themſelves but Kings. Gods Favorites have God infinitely, and God only more bleſſed than themſelves. Never can I raiſe my thoughts of Heaven ſo high, as when I conſider (1.) What Gods Friends are; and (2.) That Heaven's the Manſion Houſe of his Friends. Nor can I think that Heaven muſt have bin what it is, if Religion had been a meer Service, and not a Friendſhip. If God had not p. 121been our Father, but only our Maſter!

Look we on the other ſad hand, and think what a Creature an Enemy of God is. One Ʋnreconciled; yea and even Ʋnreconcilable alſo. God is infinitely Holy; he hates Sin more then any Man living can hate Hell. Enmity unto him, is the very ſin of ſin: And Ʋnreconcileableneſs is the ſoul of Enmity. What a fire in the Soul of God muſt, now, be thought to burn againſt this wight? And what a Vengeance muſt it be, which that fire executes? If the ſin for which Men are damned, was the violation of a thouſand other Laws, but not of the Law of Love; and was a collection of all other faults poſſible, beſide that of Enmity. And if Hell were the puniſhment of ſuch as had been in all other reſpects Tranſgreſſors; but had not been haters of God. I ſhould then think it a Furnace ſeven times leſs hot, then now I am able to think it. O what p. 122blows can Gods almighty hand give? And what ſhould hold his hand from utmoſt ſeverity, upon them with whom he is at perfect Enmity? 'Tis Sins unreconcileable Enmity, that maketh Hells eternal extremity.

I. 8. There is no colour to be laid on any Temptation, againſt true Evangelical Religion. For why? It conſiſts in Reconciliation unto God. Awake, Reader, if thou art in a drowze. Do but awake and thou muſt needs ſee how clearly this follows. Tell me if a quarrel had riſen between a poor Subject and a mighty King. A King, and ſuch a King; and he alſo at the head of a formidable Army. And if the ſaid King ſhould ſtoop and become a ſupplicant to his Subject for a Peace between them. What could be ſaid, with any ſhew of Reaſon, to turn the poor Subject from thankful acceptation of his Kings Grace? And that upon the very firſt offer. Could the united wits of all the World make it p. 123look as if it were his intereſt; or ſo much as ſafe for him, to ſlight his Kings Mercy, and incenſe his Fury? No, but whatever could be ſaid, would appear, as well as be, moſt abſurd. Alas, alas! What crawling Worms are the mightieſt Earthly Kings? Worms to day, and Worms meat to morrow! But what a King is the Eternal One? What an Hoſt is he Lord of? How many Millions of holy Angels, and envious Divels hath he, that are both of them ready at his beck to tear thee in pieces? Yea, how would Frogs, Flies, or the moſt deſpicable Creatures diſpatch thee in an inſtant, if he ſhould give them Commiſſion?

Two things I often wiſh. O that my Friends would never quit the truth, or abate their degree of Religion, but then when Satan can indeed preſent an appearance of gain by it. I mean, a gain of ſomewhat better, or as good as Gods Love, in their very own Thoughts. And Secondly, That p. 124when ever they have thought themſelves to have ſeen profit coming by it; and have by and by found their miſtake: That then they would acknowledge their horrid effaſcination; and reſolve never again to truſt the ſpectacles through which they looked unto their coſt. I know that Luſt does bewitch into Error; and Error, when it gets into the throne of the Heart, fearfully plays the Tyrant. Let Men but liſten unto their Senſes, Fancies, and Paſſions, they ſhall take the moſt loathſome Lyes for ſelf-evident Truths: And when they have done, they ſhall be as much governed by them. They ſhall adore Dogs and Crocodiles, ſcorning God and his Chriſt. They ſhall dig for a Worms favour as for immortal Treaſure; and dye away for fear of its frown. And all with unſhaken Confidence; as if God were nothing, and Idols were all things. As if the ſmiles of a mortal Man, were really a richer good then Gods Heaven; and a hard look p. 125from Caeſar, were more dreadful by far then Hell-fire. But I do alſo know, and I keep ſome ſtir to make others know it too: Such is the admirable conſtitution of our Religion, ſuch is its perſpicuity with its purity; that Humane Minds are not preſently ſo ſtupified, as to be unſenſible of its Glory; or ſo diſtracted, as to dream ought ſpoke againſt it, to be true, or ſo much as probable. 'Tis abundance of Opium you give your Reaſon, before you make it dormant enough to let an ill thought of Religion into your Heart: Before you are capable of your ſweet Follies and dear Deceits. Moſt commonly, you that neglect Religion, are fain to ſerve Satan, without ſo much as any imagination of gain by it. I, and with many a fearful expectation of loſs too. And when your bewitched Eyes are drawn unto ſome imaginary recompence in any way of ſin; ye oftentimes ſoon afterward find the Proverbs truth; Fraud and Frost end p. 126in dirt. Well were it, if then you would ſet your ſelves to verifie another as known a ſaying; Burnt Children dread the fire!

In a word: The day is coming that will reveal it. The Religion inſtituted and taught by Jeſus Chriſt, is one that Men can bray and bark againſt; as they do, and as he foretold us that they would; But they cannot argue againſt. Without that quickneſs, and ſubtlety, and ſolidity, which are the priviledges of very few heads, its excellence and importance are the plaineſt of things unto all honeſt hearts. And our Motives unto the ſevereſt Duty are ten thouſand times ſtronger then our Temptations unto the ſweeteſt Sin. He has a very hard task who goes about to prove, that I ſhall do better without Gods friendſhip then with it! That I ſhall have more Light, if I go further from the Sun!

I. 9. The Kingdom of God is not Meat and Drink. Chriſtianity, or p. 127Goſpel ſaving Religion doth not conſiſt in external Obſervances, and little Opinions. If it be Reconciliation, or a new very Friendſhip with God, it cannot ſtand in the poor deſpicable things wherein 'tis placed by too many Ceremonialiſts. I mean Ceremonialiſts of every Sect and Party among us: Many of which ſeem to value themſelves more by ſome peculiar dividing Ceremony, then by common and univerſally profeſſed Chriſtianity.

Natural corruption diſpoſes Men to allow God nothing at all, of Subjection or Obedience. By Gods inward and outward Calls of Conſcience, Parents, Miniſters, they are brought quickly unto ſhame of that open malignity. But Carnality and Sloth, admit not any great liberality to him: And Luſt, and Fancy, and ill Example, ſoon preſcribe a narrow pittance. He ſhall have outward Homage and Bodily ſervice. Preſence at the places of his Worſhip, and p. 128obſervation of all laudable geſtures therein. He ſhall have Lamps of Profeſſion carried for him; Oyl they cannot tend for, Graces are myſterious things. He ſhall have loud Cryes, but as for intelligent and ſincere Prayers, they promiſe him not. He ſhall have their Eyes lift up to Heaven; but he muſt excuſe them if their Affections be ſet on Earth. He ſhall have their Company at every Sacramental Feaſt; but they deſire in this thing to be forgiven, if they come having not on the Weddinggarment; and unengaged in the cares of imputed, inherent and practical Righteouſneſs. He ſhall have Zeal for the Religion they neither know nor practice; I, and it may be againſt the ſins that they do love and live in: They hope he will accept it from them, without Integrity. In ſhort; He ſhall have his Church obeyed, and Goſpel too, as far as they themſelves pleaſe: But that reaches not unto the concerns of Regeneration, Repentance, p. 129Faith, Love and Obedience, principled from them. Entering Covenant, and keeping Covenant with him, with all the Heart, and Soul, and Strength, is that which they ſee no neceſſity of.

Miſerable Creatures! Do ye believe the bleſſed God to be a ſpirit or a dead ſtock? Did ye ever read one Chapter of the Holy Bible? Yea, or of the Heathen Moraliſts? Can ye in ſober ſadneſs think, that our Bleſſed Redeemer was ſent to raiſe dead ſinners, that he might make them unnatural and monſtrous Flatterers? Or that the Holy Spirit was ſent by him, to make painted Sepulchres of you? Can ye really perſwade your ſelves, that God may be honoured, and Satans Kingdom be demoliſhed, and your Souls be changed and qualified for Heaven, by your Trifling and your Lying? And without your Loving God as both your Benefactor and Ruler? O ſhut not your eyes ſo very cloſe till p. 130Vengeance open them for you! Look out a little; ſee my Doctrine and its Proof. It ſhall poſſeſs you of other thoughts, and rid you of theſe deluſions. It ſhall ſtop your ſcoffing at Spirituality, as a thing imaginary. At Ʋnion and Communion with God, as though they were dreams, or but lying pretenſions of Hypocritical Men. At Gods Living in Men, and their Living in God, as though there were no ſuch things. It ſhall make you as confident as now you are ignorant, that they are mad Men whom you hear Jearing at the Life of holy Love; and Promiſing Heaven to ever ſo little waſhed ſwine. Magna iſta credimus, quia nos parvi ſumus. Senec.It ſhall make you to own, that had not your Senſe been little, you had never took any thing but very Friendſhip with God, for honourable and great!

I. 10. True Religion is its own Reward. It is ſo framed by God, that in it there is great Reward, beſides p. 131what is prepared for it. It is evidently ſo, if, as our Doctrine aſſerts, it ſtands in Reconciliation and Friendſhip with God. If it be not a meer Service, but a very Friendſhip, If, as is moſt certain, God admits all his convert Servants unto the relation of very Children, and the dignity of Friends. All and every of his Commands do refer to our good; and are framed as plainly to Delight as to Direct us. Reader, this is ſo plain in it ſelf, and from very much that has been foreſaid; that I crave thy regards but to theſe few words. Sinners generally, are full of the opinion, that Godlineſs has all its worth but in reverſion. That let Glory be what it will, Grace is a very poor comfortleſs ſtate: And Saints, do, very commonly and moſt faultily, give them but too much occaſion ſo to imagine. They walk not on in the way to Zion with Joy and Singing. They demonſtrate their very Hope but little, and their Joy leſs: p. 132From whence 'tis inferred, their Poſſeſſion of Joy is none, and their hope of reverſion it ſelf is next to none. Thus prevails the evil report upon our preſent, and our promiſed Canaan. And that ſo much, that the beſt Believers are profited as well as pleaſed greatly, by the Hope and Joy of thoſe few in whom both are conſpicuous. But how preſently muſt that ill report dye, were it duly conſidered, that follows.

Grace and Glory differ but in degree. They do not ſpeak congruouſly, that make Glory the End, and Grace but the Means. They are ſo much one thing, that the Holy Spirit calleth them by each others names. Glory is called Grace; 1 Pet. 1.13. Hope to the end for the Grace that is to be brought unto you at the revelation of Jeſus Chriſt. Grace is called Glory, 2 Cor. 3.18. We are changed into the ſame image from Glory to Glory, even as by the Spirit of the Lord. And what think we? Is p. 133it a Friendſhip with himſelf through our Redeemer, that we have on earth, or no? None do or can doubt it. Is there a Reward ſweeter then of Friendſhip? I can hear of none. Is there a Friendſhip more honourable or beneficial then Gods Friendſhip is? It were equal blaſphemy and abſurdity to dream ſo. Finally, if God be the beſt Object and all goodneſs, as ſure as any; and if Friendſhip be the beſt Enjoyment of him that Creatures can have: Wherein, ſave in degree, doth Glory exceed Grace? And if indeed Grace and Glory be for nature and kind the ſame thing; if one be Friendſhip with God begun, the other be Friendſhip with God perfected: How is it poſſible the ſame Man ſhould like the one and not the other?

I am very certain, Men ſtand alike affected towards them, whatever they ſpeak. And were they, that here cannot be perſwaded to ſeek Gods Friendſhip of Grace, took up too unto p. 134Heaven; and had the door ſet wide open; and were ever ſo importunately intreated to enter in; they would not enter, no but fly back; and be, of the two, far more unwilling to take Glory above, then they are to accept of Grace here. As believing that Gods perfected Friendſhip there, would be more againſt them then his initial Friendſhip here. 'Tis equally plain, Fiſhes are moſt againſt dryeſt places, and Sinners moſt againſt the holieſt ones. As ſure as Heaven is more Holy, it is alſo more Hateful to a Sinner, then the Church ſtate below is. In a word: Heavenly Glory is not Reward, if Grace be not Reward. (Gradus ſpeciem non variat.) A handful of water is as truly water, as all that which the Sea contains. Glorification above is no more truly a royalty then Reconciliation here below is. Reconciliation unto God, I mean; which is of all the works of God, if any be ſo, the moſt wonderful. For his taking Enemies and Rebels into p. 135Heaven when they be reconciled, is nothing ſo marvellous as his taking us into Reconciliation with him, when we are Enemies and Rebels!

Reader, what is thy Mind, what thy Will, after all this ſaid? The Aſſent of thy Mind and Conſent of thy Will are thy greateſt acts, and moſt conſequential. All thy others be but ſuperſtructures thereon. Speak, Man, haſt thou verily Aſſented to the truth of the Goſpel in my Doctrine; and haſt thou heartily Conſented to its becoming the governing Principle of thy Life? I hope thou art not yet ignorant, and thy Head empty of the things propoſed: Nor yet obſtinate, with thy Heart full of antipathies unto them. If I may ſo ſpeak, ſome Devils have been cast out by this very Word and Prayer! Are thoſe that poſſeſs thee, of a ſort that goeth not forth ſo? Know thou, then, I will not preſently give thee over, if it be ſo. I will carry thee in further Prayers unto him, that is able p. 136to eaſt out the moſt pertinacious of Devils: Nor will I leave thee without theſe parting Exhortations.

Yea and I will, as for my own Life, beg and pray thee to have care of thine! Importunately (or impudently be it ſtiled,) I will beſeech thee to hear, and to come and let thee and me, be Friends with God, Bleſſed preſently and bleſſed eternally. Deſpiſe not my deſpicable appearance. My Office is honourable; I ſuſtain the very perſon of God, and ſupply the place of Jeſus Chriſt. My Text warrants me to ſay it. And I muſt give thee to know, 'tis God beſeeches thee, 'tis Chriſt prays thee by theſe my Lines, to Turn and Live! Divine Authority here puts off its Terror, and for Loves ſake, intreats thee. In the Law, it thunders; commands on pain of Death and Hell: Here in the Goſpel, it uſes a voice ſoft to a miracle. I never heard of a King knocking at the door of a dungeon all night long, p. 137and calling, and crying to a Traytor to come accept a Peace and Pardon; eſpecially when he might cut off his Head, without the loſs of a Hair unto his own. But at thy door, God and Chriſt knock. To thee they have called for many a long year, it may be. Earthly Kings put out Statutes, and look that every Subject ſhould look to himſelf. They do not ſend a ſtated Officer to every Town and Houſe, to put them in mind of it; to explain it; to reſolve caſes about it, to excite, and pray them to keep it. But God puts forth the Goſpel; and ſends out Miniſters to do all this. Of his Love and Mercy, this he doth, as hath been foreſaid. And that charging them, with a woe denounced on their failure, to do what they can with Sheep and Lambs. And in, and out of ſeaſon; attending continually on this very thing. Withal declaring, that he will take contempt of us, as contempt of himſelf, and of his Chriſt. p. 138Luke 10.16. Thou art a ſtone, and not a man if thou needeſt more Motives. For God to come down from the Throne of his Soveraignty, and ſpeak Supplications, is a wonder not ſmall. For Men to make light of him and his Grace, is one truly great. Nahal ſlighted Davids kind Meſſage; thou ſhalt not, I hope, ſlight this that I deliver thee from thy King and Judge. No, methinks I hear thee taking up Hazaels words; Is thy Reader a Dog, that I ſhould do this thing? I proceed therefore

E. 1. Reject not this doctrine of Reconciliation, though thou ſhouldſt not yet Believe it. If thou haſt read what hath been ſaid, I cannot much doubt thy Belief. But I find it ſtill good, to ſuppoſe the worſt. Some believed what the Apostles preached, and ſome believed it not. O thou that believeſt not what I have written, this I deſire from thee: Or rather, this God requires from thee; ſc. That thou abſtain from proud peremptory p. 139concluding, that it muſt needs be falſe, becauſe thou art not preſently perſwaded that it is true. And that thou admit it to be ſo much as doubtful, if thou canſt not yet think it certain. Worthy of thy Enquiry, if not of thy Faith.

I pray thee believe it poſſible, that thou mayſt miſtake: And that in this very matter; wherein a miſtake is as dangerous as any where it can be. Conſequently, that it imports thee highly, to go pray God to certifie thee of the Truth. And in order to thy being certified, to go to the beſt Friends thou haſt, and beſt Miniſters that thou knoweſt; and diſcourſe them concerning it; and hear what they have to offer to thee for or againſt it. I ſadly know that oftentimes it is but a Wind in the Bowels, that is miſtaken for a Child in the Womb: It ſtirring and moving ſo augely like a Child. I am as warie as I can: But I do, and my Conſcience tells me I ought, to ſpeak comfortably p. 140to very Enquirers. I have known ſome raw Enquirers become very credible Converts in a few weeks time. And I wonder who ever knew our ignorant ſort of people become ſuch by bare Hearing, without Enquiring and Conſulting. I take it for granted that they receive little or no good from me, if before much time paſſes they do not come unto me. 'Tis Collocutory Preaching that God bleſſeth to ſuch: And when I have brought any of them unto that, I cannot but hope God intends them a Bleſſing. Reader, if thou art an Ʋnbeliever, I deſpair not of thee if thou beeſt but an Enquirer. Doubting uſually precedes Faith, though Faith doth not always follow Doubting.

E. 2. Delay not to ſet to the work, aſſoon as ever thou ſhalt believe the word of Reconciliation. Doſt thou already believe it? Thou haſt then begun thy buſineſs about it, I hope. Thou never doſt rightly Believe, till thou doſt Act. O let thy Work p. 141come full ſpeed after thy Faith. Get ability to tell thy God above, and (his Vicegerent,) thy Conſcience within thee; that from thy firſt Underſtanding and Perſwaſion of the truth of this Doctrine, thou didſt as David. Make haſt, and not delay to keep his Commandments foredeclared. Do not reſt, or let thy Miniſter reſt then, one day or hour, till thou knoweſt the Covenant of Grace and Reconciliation. Enter thee into it ſolemnly. Conſult for thy preparation for the Lords Table; there to confirm it. For why, Delay is worthy of the worſt word I have given it in my Sermon on Eccl. 12.1. But now, now an hours delay is (in ſome reſpects) worſe then a years delay before. Ʋnderſtanding and Faith unimproved unto holy Practice, are the moſt horrible aggravations of ſinful Practice. But a Man is in a fair way, aſſoon as he has took but his firſt true ſtep toward Reconciliation. When he has but ſinceroly uttered p. 142this word; Lord Jeſus I will never be my own while I breathe more; I am thine upon thy Goſpel terms for ever! Be not afraid of the pain of this. 'Tis a ſhort one, and preſently turns to Joy. As the pleaſures of ſin be ſhort, and quickly turn to Plagues. When that is but rightly ſaid, the wheels will run in all other work.

Haſt, haſt my Reader. If Phyſicians had given thee over for a dead Man, wouldſt then Delay? The dying people I am called to, be all for preſent Peace with God. The moſt healthful of the Living have full as much reaſon to be for it. O that I could not ſay, I ſee them otherwiſe minded. I have read of Indian Priſoners, chained in golden ſetters: And I ſee many Engliſh ones, whoſe Eſtates on Earth allow them not leiſure or liberty for Peace-making with Heaven. I tell them in my plaineſs, that the Dogs in Sicily cannot hunt, becauſe the ſweet flowers p. 143in every field overcome the ſcent. And that the ſweets of this World in which they live, do ſpoil their ſcent and ſavour of Spiritual things, and keep them from following after their Peace with God. And for poor people, how little haſt, do all their hardſhips below, provoke them to make for the Treaſure above. Rich and Poor are, both, in expectation, as they tell us, of Eternal Happineſs. Both believe Reconciliation, hereto neceſſary. But alas, both do not haſten to get it made; and therefore great is the miſery of both upon them.

E. 3. Let the buſineſs of thy Reconciliation have all thy ſtrength ſpent on it, when thou haſt ſet unto it. Reader, Heard I not thee ſaying erewhile; Here begins my eſſay of Reconciliation unto my offended God? Thou art at it, art thou not? If ſo, the Father of Glory be thy good ſpeed? But as ever thou expecteſt him to be ſo, ſpare for no p. 144pains therein. O what does require, or what will requite thy pains, if Reconciliation unto God will not?

Tell me, Man, doth the Goſpel bid thee play, or work out thy Salvation! And doth it account that to be a Play, or a Work of thine, wherein thou putteſt not forth all thy ſtrength. All thy contriving, and all thy executing ſtrength. Verily in Gods eſteem, it is idly done, whatever thou haſt not forelaid with beſt conſideration, and brought forth with thy utmoſt might. Thou doſt but trifle, till it comes to that paſs, that thou mayſt truly ſpeak thus. Of all things under the Sun my Ʋnderſtanding doth conſult moſt; my Will doth command moſt; my Practick, Powers do put forth themſelves moſt of all, for my Reconciliation with God. I Project nothing, I Crave nothing, I Labour for nothing comparably unto it; or for any thing, but reductively and ſubordinately unto it. A weak Mind, p. 145a weak Heart, and weak Practick power, I muſt own mine to be. Weak in themſelves, and weak in compariſon of many other Chriſtians. But, my Heart in this thing reproaches me not; I am throughout Predominantly for Reconciliation. Nor doth my Mind plod and ſtudy, nor my Heart chuſe and crave, nor my Hands more follow their work for any thing to be named, than for this Reconciliation. I am ſure I do jealouſly watch my Heart daily. And deſire to expend my whole ſtrength in the matter of my Reconcillation, which is now my whole Buſineſs. I do believe, God's peace is attainable by a restleſs Devil, as ſoon as by an idle Man. And it is, and is like to be my care all days of my Life, that God may never henceforth call me wicked or ſhalthful Servant. In this I will follow Calvin, as Calvin followed Chriſt.

E. 4. Let a Strength greater than thy own be invoked, while thou art ſpending p. 146thy own in the buſineſs of Reconciliation. Reader, know'ſt not thou how in all things to proſper? Come, and Learn! Be much upon thy knees, then ſhalt thou ſucceed in every work of thy Hands. Of all the works thereof, Reconciliation is the greateſt. Wherefore, of all the ſame, beg the greateſt help and aid of God for this. And with the greateſt Faith and Fervence beg it. Prayer, is an Incenſe made of all Spices; all Graces are Ingredients in it. Some ſay, it has more Promiſes in the word made unto it, than any other Duty hath. I am ſure it hath ſo many made to it, when it is made it ſelf with Faith and Fervour, that it muſt needs receive whatever it asks. True; Prayer doth not excuſe our Labour. Praying, and doing no more, againſt Iniquity, is it ſelf a black myſtery of Iniquity. God will not have our Sins mortified for us, as Goliah was killed for the Iſraelites; we, like them, looking on, but ſtriking not one ſtroke. But p. 147yet good is the Hebrew Proverb; Without ſtanding Prayer, the World could not ſtand. A World of Pains is loſt for want of Prayers. In its own place; Our own Prayer is as neceſſary as God's Power, for our welfare, His Power it is, that Works, Upholds, Encreaſes all Good: But our Prayer it is, that he will have to fetch it. If we will have that his Power, he will ordinarily make us come and fetch it by Prayer. Indeed, he may Give, but we may not Expect, before, and without our asking. And you ſhall ordinarily find it, eſpecially as to ſenſible returns; that God meaſures his Grant of Prayers, by our care in Prayers. And when we exceed in our Cares, God exceedeth in his Grants.

Reader, do but thus Pray always, I will be content to bear thy Curſe, if thou doſt not proſper always. But, I will as ſoon be bound for thy Natural Life without thy Breathing, as for thy reconciled one without thy Praying. p. 148Come on, I pray thee, and let thou and I, enter the Holy Order of Mendieants; God's Beggers be richer than Lords and Ladies. I uſe to beſeech poor folk, to let me make them rich; and rich people, to let me make them richer. Yea, both to let me make them Kings and Queens. And how, thinkeſt thou? Why by Marrying and Begging. I have known thoſe that have enriched themſelves more by a happy Match, than by all the Trade they ever drove in their Lives. Let Souls but Marry Jeſus Chriſt, they ſhall be ſure to do it. Yea, and by Petitions granted at White-Hall, many have ſweetly advanced themſelves in this World. Let us both keep Petitioning and Begging hard at the Throne of Grace, we ſhall not fail of Favour and Advancement in a Higher Court than White-Hall. Shrink not then, my Reader, but come on, and reſolve moſt reſolutely, and ſay: O Prayer, I do now ſee what thou art. And I reſolve what p. 149in all my Life thou ſhalt be. I will leſs uſe Bread and Salt, than Prayer; and leſs delightfully, as far as I am able. Prayer ſhall be the Girdle compaſſing all my Affairs; ſmall and great. I will never think any Mercy to hang ſo low, that I may reach it ſafely enough, without ſetting up the Ladder of Prayer. And as for Mercies of the Higher Hemiſphere; as for my Reconciliation unto God, that is one and all Mercies; If I forget Prayer, let my Tongue cleave to the roof of my Mouth. For this, with the Trumpet of Prayer will I daily Alarm Heaven; call God my Saviour to my Succor; and Storm Hell to its Terror. Being the Enemies of my Reconciliation cannot be ſcattered till God ariſe; and God will not ariſe, till Prayer awakes him; Heaven ſhall as ſoon be without Angels Praiſes, as without my Prayers ringing there. In the Mount and Valley, at my beſt and at my worſt, I will Pray. Ephraim and p. 150Manaſſes were Brothers. And I know when I am in Plenty, I am in danger of Forgetfulneſs. But I will beſeech God that I may never know any Plenty but a Praying one; or Poverty, but what may encreaſe my Beggery at his Door. And that ſtill, whatever it be he ſpreads my Table with, I may never come more hungrily to my Supper than to my Prayer. O my Soul, the Door of Mercy ſtands open continually, may the Mouth of thy Prayer neverkeep ſhut. And mayſt thou never ceaſe to be Prayerful, till God doth to be Bountiful. He is not like the Tartarian Prince, that would not admit the Chineſes into his preſence, without their ſubmitting firſt to an hundred Baſtinadoes on their Bodies. No; at the Court of Heaven they are made moſt welcom, that come to Petition. And the greater Bleſſings they do ask, the greater welcom they have. Ask a Kingdom, thou ſhalt be more pleaſing to God than if p. 151thou beg but a piece of Bread.

E. 5. For your Life, deſpiſe not mens help, while you do drive on Prayer for Gods Grace. Reader, hearken to a Man that every week ſees ſad inſtances. Some poor Souls, awakened unto a like care of their Salvation, do go (as they do tell me) unto their prayers. And, ſuch as they be, do abound indeed in them. Of God, they know little. Of the Covenant of Grace, and its terms on which God will accept them. and on no other, they are ignorant ſorely. Yea, and many of them, are ſenſible that they are ſo; and go about wiſhing, O that I did know God better, and what it is he would have me to do! But they have no Friend unto whom they can get themſelves to confeſs this ignorance, None at leaſt, that is able to inſtruct them. Pride indeed, tho' they name it ſhamefacedneſs, makes them keep it to themſelves. When any motion of God's Spirit, by legal Terror, puts them upon going to p. 152ſome Miniſter, and opening their Caſe unto him, Satan finds it no hard matter to make them ſtifle it ſoon; and this very often, and very long. Under the Dominion of this dumb Devil, ſome tell me they have been for many Months, and ſome for Years together. Though in the mean time they have had ſhrewd Conflicts; and have gone near to gain Conquest ſometimes. They have gone, and knock'd at Miniſters doors with a purpoſe to confeſs ignorance and beg inſtruction; and yet have had their hearts fail; have turned away and not entered into the Houſes, but gone back drooping unto their Homes. It is ſuggeſted, and ſoon ſurmiſed by them, that Miniſters and Friends will Chide them, Shame them, and Grieve them, who think they have Grief enough on their Hearts alreatly. Likewiſe, that God is the beſt Toucher and Helper; and can Help and Teach without Friends and Miniſters. I, and is merciful and ready to do ſo for p. 153ſuch as do pray ſo much to him as they do. Yea, and will not upbraid neither, as Men will. Hereupon they keep ſtill themſelves unto themſelves. Make no uſe of them to whom God has committed the word of Reconciliation, for its Deſpenſation unto them. And given the Tongue of the Learned, to ſpeak a word in Seaſon. They hear indeed their Sermons and continued Diſcourſes: But how? Much, they do not underſtand. Much, they miſunderſtand. Little, they Remember. Moſt, or all, they miſapply to themſelves. Every Threat they hear, they ſay they muſt Deſpair. Every promiſe they hear, their Caſe is as good as the beſt they proſume. Thus are they up and down, like the troubled Sea. To the Priests Lips, to the Miniſters Face apart, they will not go. Collocutory preaching, they think, will kill them; be it from Miniſters or, any Religious Friends. I muſt not ſay what I know, of the gain and the joy of many, when p. 154their proud Stomachs have once come down; and they have conſented to bear the ſmart of its being known what they have been. But I very boldly tell thee, Reader, all that I have met with, have in vain cryed and prayed and expected God's immediate Teachings. And have multiplied ſins and ſorrows by their diſuſe of his appointed Teachings through the Mouths of his Miniſters and People. Never lighting into the way of God, or Knowing and Taſting his Goodneſs, till they had made uſe of the Counſellors inſtituted by God for them. And become Companions of ſuch as fear God, Walking with people wiſe to Salvation, and asking and borrowing Wiſdom from them. Leaving and Loathing the Society of vain and vile Creatures, that formerly corrupted and hardened them. Now rejoycing ſingly in ſuch as do Instruct, Exhort, Reprove, and Give Examples of Good.

Others alſo, God's Holy Segullas, p. 155and Choice Children (I am perſwaded) there are, who ſin in this reſpect. Sound Converts, yea conſiderable Proficients in Grace and Peace. Who by one or other Temptation, are turned aſide from all Sociableneſs and Converſe with their Brethren. And from a juſt Freedom of Diſcourſe with their Paſtors. Of their Brethren, they ſeem to think ſome too much above them in Gifts and Graces, for their Communion. Tho' one would think, a poor body ſhould not care how rich his Friends were. They will be the more helpful unto him; will they not? But, alas, theſe ſeem to fear, they will be the more Scornful, and leſs Helpful. And for others, they appear to judge too much below them. Too dull in their Underſtandings for them to Inſtruct. Too looſe in their Lives, for them to Reclaim. They ought to conſider, that the more dark their Brethren be, they may the better expect welcom to that ſmall Light they p. 156can Miniſter. And the colder their Religious Love is, there's the more need of their Bellows whatever they are, to blow it up. But this is not conſidered, and Converſe with theſe is not maintained. Yea, ſadly be it ſaid as the very Truth is, Their Communion with their Brethren in Chriſt, as ſuch, is next to none. However, theſe ſo faulty Chriſtians perſevere in Prayer and Supplications. Publick, Family, Cloſet-prayers. And even Ejaculatory ones. But theſe, ſeven theſe Souls; praying, and praying theſe, all ſorts of prayer; theſe, many, moſt, all of them (for ought I know) have their ſore rebukes from on High. Walk about with Hannah's ſorrowful Spirit, for their ungranted Suits, as they teſtifie, many of them with their own Mouths. Long they have walked in the dark, ſeen no light of God's reconciled Face, and it has been as much as they could do to live, for his Terrors upon them. Nor hath he p. 157ever ſhone upon their Souls, or ſpoken peace; until they have took advice and a better courſe. Until they have ſhook off their ſullenneſs, and became Affable and Courteous. Believing it God's way, very often to utter his voice through Good mens mouths. Both his Teaching, Humbling, and Comforting voice. Yea, and to make none of his Children, ſo Fat as thoſe that are liberal to their Brothers and Siſters. To water none, ſo much as thoſe that water others. They themſelves do tell me, God hath made their going unto their Godly Friends, a ſenſible going unto him. Their hearing of them, a hearing of him. I, and their helping of them, a mighty help (of God's making) unto themſelves. In a word, Uniting to the Members, to be Uniting unto Chriſt himſelf the Head. They tell me, they have at laſt found, that God ſpeaks by Mens Mouths, and works by Mens Hands. And to neglect Miniſters, or private Christians p. 158help, is to neglect God's own help and Grace. Be it then, Reader, an Immortal Maxim with thee and me: that Religious Friendſhip with good Men, and mutual Conference, is a means ordained by God, for Aſſurance and perſeverance. And, let us cheriſh humane Friendſhip, as moſt neceſſary unto Divine.

E. 6. When thou art reconciled, reconcile thy Brethren. I will be ſhort in this my laſt Exhortation. In which my meaning is, that you ſhould do your beſt, to bring your Relations into the ſtate you find good. I know 'tis next to impoſſible, to Enjoy and not Commend Reconciliation unto ones Children and Houſehold. Directions and Motives I have elſewhere given, and am by promiſe engaged to ſend abroad. In this place, I ſay but this. Good Reader, give it good attention. Reconciled Souls be all Love. Souls made after his heart, who has wrote himſelf by the name of Love. Love is all Action. As p. 159well thou mayſt hold all the four Winds in a bag, as Love in a ſleep. For, like Fire, as long as it Lives, it Acts. Reaſon, Love, and Religion, is all religious Loves Communication. Theſe, religious Love is ever dropping, nor hath it more to inſtill. He that Loves me, muſt ſhew it by eſſays to make me Wiſer in my ſelf, more Kind to him and to all Men, more Dutiful unto God. The two former are the means, the laſt is the end. Unleſs theſe be the daily Exerciſes of thy Life, there's ſmall appearance of thy reconciled ſtate. If thou art in it, thou walkeſt unworthy of it; making Men juſtly to doubt it, and provoking God moſt dreadfully to cloud it. Remember that I told thee; if thou haſt but ſmall care of thy Families Reconciliation, God ſeems to have no ſaving care of thine.

Reader, The God of Heaven looks down, to ſee if any, in particular if thou that art here reading, wilt indeed be Reconciled unto him, or p. 160no! He declares, if thou wilt take hold of his ſtrength, that thou mayſt make peace with him, thou ſhalt make peace with him. If thou wilt not, his Vengeance is ready for thoſe, that for Reconciliation will not be ready. So he commands me once more to tell thee: That if thou haſt ſtood out unto this laſt Call, thou mayſt not alſo ſtand out beyond it. If thou doſt not, but ſhalt be by theſe laſt Lines perſwaded to take Gods offer, the richeſt Treaſures of his Eternal Love ſhall be thy Reward. If not, the Lord ſend thee quickly ſome Lines or Sounds, that he will work by, more then by mine! I know not how to leave thee. And therefore I will add this; if thou doſt but ſo much as fear now thy Unreconciledneſs; if that Fear of mine become thine own Fear, that Fear of thine will become my Hope. My Hope that Reconciliation work is beginning.

But as for many Readers, I will hope them Converts. That have caſt p. 161themſelves down at Gods Mercy-ſeat, and humbled themſelves at his Footſtool. That have turned unto him with full purpoſe of Heart, and made with him a ſolemn Covenant. That have took him to be their God and Father, and devoted themſelves to be his Servants and Children. That have received Chriſt Jeſus in all his Offices, and ſtand bent to walk with him in all his ways. And all this upon a holy change of Judgment and Inclination. Not upon a meer fright, and new ſenſe, of their (otherwiſe) dangerous Condition. I will hope that many are Reconciled unto God truly. That they are got to the end of their Greation, the Enjoyment of God. To the end and deſign of the Goſpel, and its Miniſtry, Reconciliation unto him. That they have attained unto that of God, which is, and will for ever be, enough, and even all unto them. Enough, in the abſence of Creature comforts, as the Sun is light enough without Candles p. 162or Stars. Enough in the confluence of Worldly Troubles; as the Preſervation of Plate and Jewel is enough, when all the Farthings in the Houſe are ſtolen. I will hope that many are ſaying moſt gladly to this effect. There's no Neutrality. God is for or againſt every Man: And every Man either hates God, as if he were evil; or loves him more then he allows himſelf to love his own Soul! An hour or two agoe, God was my Enemy and I his. Now he Loveth mee, and I Love him. O what a Hell am I raiſed from? What an Heaven am I raiſed to? True, I had a ſort of Peace with God before; but it was but a Preſumption that I was dropping into Hell with. I had the evidences of Hell in my Forehead, while I had the dreams of Heaven in my Brain. I had a ſort of Peace with my Conſcience; but it was but a Truce. One, wherein it was all the while p. 163preparing torments for me. Torments that have, and would have more, filled my Heart with anguiſh, my Eyes with tears, my Tongue with complaints. My eaſe was but that of a drunken Sleep, not the true one of ſound Health. The work of this day, the work of my Life-time, yea the work of my Eternity, will be to bleſs and magnifie my Reconciled God, and my Reconciling Advocate. Chriſt, my Advocate, pleading in his own perſon what he has paid for me. And the Holy Ghost my Advocate, teaching me to plead it with God, and with my ſelf!

I have read that St. Jerome had always Chriſts call unto Judgment ringing in his head. Reader, Reader, may his call unto Reconciliation be ever ringing in thine! One of our Engliſh Martyrs dyed with his Pardon by him; he would not accept p. 164it on the ill terms whereon it was offered. But O burn thou not in Hell, for not accepting the Pardon that God offers thee; they are good terms whereon his Offers be made. It is wonderfully low that God doth condeſcend in them. Thou canſt not ſay wherein thou canſt deſire lower Condeſcention. 'Tis reported, that a Gentleman once prayed his King to give him leave; and offered at a dear rate to buy his leave; to come ſometimes into his preſence, and cry, God ſave the King! And being asked his reaſon, made anſwer, that (whether the King loved him or no,) he ſhould gain enough by it, if, by that means, he gat the report of being beloved much by the King. Great reaſon there is for our fear, that many Profeſſors do aim at no more. That they enter Church fellowſhip, follow Ordinances, open their Ears to Sermons, and their Purſes unto the Preachers; p. 165and all to gain but the repute of being reconciled unto God. Not making very Reconciliation it ſelf, their ſcope and drift; the End of their Actions, and (as then it would be) the Rule of their Deſires. Reader, ſay that I warned thee againſt this moſt hyperbolical Folly. I beſeech thee, Live for ſomewhat more than a Lye. For ſomewhat more than a Name to live, and that a falſe one alſo. Wilt thou not be perſwaded? I pray thee, Man, think a thought or two, of the ſhort Continuance of this poor Name it ſelf. Of its very ſlight airy and ſmoky Pleaſure. I, and of its certain attendant Torments. For though thou tryeſt a thouſand ways to diſarm thy Conſcience, thou ſhalt not avoid it, but ſhalt ever and anon have wounds that will marr thy Mirth. And give thee Torments, ſtronger then thy Delights.

p. 166If all will not move thee: But thou hardeneſt thy Heart againſt all, and art reſolute againſt Reconcilement unto God. What remains, but that I ſay, as a Pious Matron, once did to a long Prodigal Son? To this effect. You have a long time grieved and plagued my Soul with your ſin. I have called, counſelled, and begged you to Convert. I have wept, and mourned, and cryed to God night and day. Impatient of the thoughts of your Damnation. But now, being nothing prevails, and I ſee no hope. Now, I do (as I ought) even ſit down content. I, now, conſent to thy being Damned. Let God deſtroy thee, if he pleaſe, in his Righteous Fury; ſeeing thou wilt not accept of his Reconciling Mercy. With all my Heart, God do his will with thee. It is ſaid, that by theſe laſt forthcoming Prints of the Mothers heart, p. 167the Sons wicked one was broken. That by theſe words, ſet home by Gods Spirit, he was Converted and became an eminent Servant of our Bleſſed Saviour. God give alike efficacy unto theſe Lines of mine.

Heavenly Luther profeſſed that the Article of Juſtification reigned in his Heart. It is the more comprehenſive Article of Reconciliation, that I wiſh reigning in the Hearts of all the Miniſters and Chriſtians of England. Some have called it the richeſt Vein in the whole Mine of Goſpel treaſure. But (as I hope, I have proved it,) I boldly name it one and all. Even, the whole Mine of Gods Mercy, and the whole Province of Mans Duty. There are thoſe abroad, who count us narrow ſouls, as many as confine our cares and pains unto this Argument. But we think we have the Spirit of God, to whom they pretend not; and do p. 168walk at large, while they underſtand it not. God knows, the Goſpel teſtifies, and the Day will reveal the truth. I conclude with this appeal, made unto all that have but any tolerable Religious eye-ſight.

Whether a little Religion does not go a great way, among them who make not Reconciliation their firſt, middle, and laſt work?

FINIS.